Interpretations in consistency with the Divine Unity. name of Christ; i. e. were called the disciples of Christ, or acknowledged his authority: but these renderings are not sufficiently sanctioned by actual usage. To appeal to or to call upon his name or authority, is a literal and authorized rendering; and fully accords with the fact. The original word rendered serve, in Matt. iv. 10, (p. 14,) and worship in Phil. iii. 3, (p. 16,) is always, in the New Testament, used in the sense of religious service, and, in particular, of worship properly so called. It is used 21 times in the New Testament, and in every instance, in the sense of religious worship or service; but in no case in reference to Jesus Christ. The fact is important and decisive. The commands of the Old and New Testament are absolute : they are illustrated by the example of Christ and his Apostles: and though Stephen, having been favoured with the sight of Christ in glory, addressed him as personally present,-though Paul, when our Lord manifested himself to him, presented an earnest request to him,—and though there are some ascriptions of thanksgiving and glory to Christ, (in only one instance however, addressed to him, and that was when he was present,) these circumstances cannot justify Trinitarian worship, in opposition to the solemn declarations and precepts of the Scriptures on this most important point. (13) In several other instances in this Gospel, (iv. 26; viii. 24, 28; ix. 9; xiii. 19; xviii. 5, 6, 8,) the original is rendered in the common translation, I am he, and so it should in the present instance. To justify the interpretation referred to, the words should have been, I am the I AM. All that the passage can possibly prove, is, the pre-existence of Christ, which many Unitarians believe. (14) John xiv. 20; xvii. 11, 20-26, fully explain the nature of the oneness or union, which existed between Jesus and the Father, and which he prays might exist among his disciples: viz. oneness of design and operation. (15) These words are the false and unfounded charge of the In support of Trinitarianism. thou being a man, makest thyself God. (16) John xii. 37-41. But though he (Jesus) had done so many miracles before them, yet they believed not on him : that the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report ; and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes and hardened their heart; that they should not see with their eyes nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory and spake of him. The last quotation from Isaiah is found in the 6th chapter, where the Prophet relates his vision of the glory of JEHOVAH. As the Apostle John says that Isaiah saw the glory of Christ, it is inferred that Christ is Jehovah. It should be observed that some ancient authorities have, in verse 41, the glory of God, and others, the glory of his God. But the mass of authorities are for the common reading. The inference above-mentioned, though contradicted by the repeated declarations of JEHOVAH, recorded by Isaiah, and of JESUS CHRIST recorded Disproving the conimon Interpretation. One God and Father of all, who is above all. (16) This inference is overthrown by various passages already quoted, particularly the following: Neh. ix. 6. Thou, even thou, art JEHOVAH ALONE. Isa. xlv. 5, 18. I am JEHOVAH, and there is NONE ELSE. Ps. lxxxiii. 18. Thou whose name ALONE IS JEHOVAH. Matt. xii. 17, 18. That it might be fulfilled which was spoken by Esaias the prophet, saying, (in the name of Jehovah,) Behold MY SERVANT whom I have chosen, &c. Mic. v. 4. He (the Messiah) shall stand and feed in the strength of JEHOVAH, in the majesty of the name of Jehovah HIS GOD. See also the following, as well as passages hereafter quoted: John viii. 40. But now ye seek to kill me, a man that hath told you the truth which I have heard of God. Acts iii. 13. The God of Abraham, and of Isaac, and of Jacob, THE GOD OF OUR FATHERS, hath glorified his Son Jesus: or rather his SERVANT Jesus; the original being the same as in Matt. xii. 18, above-quoted. |