TRINITARIANISM strikes at the vital
doctrine taught in 1 Cor 8:6 and Eph 4;6, that there is one God,
the Father, who is spirit (John 4:24, RV margin), instead of
being three "Persons," one of which is a spirit. For
although Scripture applies the title "God" to Christ, and He is far more
worthy of the title than other dignitaries to whom it is also applied (see
John 10:34-36 and Psalm 82:6), this does not alter the fact that, when
Scripture uses this title in a literal, unrestricted sense, it relates to
the Father only.
An attentive reading through of the "New Testament" (as theology has
misnamed it) in the Revised Version, which is more accurate than the AV
and therefore throws more light on this subject, should enable any
believer, by taking careful notice of all that is said of Christ and of
His relation to God, His Father, to see this aspect of the subject in its
true light. Such a course of reading brings to one's attention the facts
that all things have been made through (Greek dia) the
Son instead of by Him as an independent Creator (Col 1:16); that, during
His ministry on earth, He spoke of His Father as greater than He (John
14:28); that, after being glorified, Christ still calls His
Father "My God" (Rev 3:12); and that ultimately the Son also Himself shall
be subjected to "him that did subject all things unto him, that God may be
all in all" (1 Cor 15:28).
Being the only begotten Son of God and the "Image of the invisible God"
(Col 1:15) our Lord accepted and deserved worship. Scripture condemns the
worship of man-made images, but approves when men and all
creation bow the knee to the Image that God has provided.
Let us not, like Peter once did (see Matt 16:21-23), use our own opinion
as to what is most to our Lord's glory, instead of believing what
He Himself says having a bearing on the subject, for when Peter
took that course he received a severe rebuke from the Lord's own lips.
Believing God often calls for faith in statements too wonderful to
understand, but it does not require that we believe anything of a
preposterous, self-contradictory nature, for God desires us to have "the
spirit of a sound mind" (2 Tim. 1:7). But trinitarianism, along with much
else that is preposterous, virtually asserts that Christ had two "Persons"
for His Father -- "God the Father" and "God the Holy Spirit" (see Luke
1:35). Furthermore, the unscriptural expression "God the Holy Spirit"
shows that, not withstanding the wealth of language about God
found in His book, this doctrine so far as divine titles are concerned,
cannot be stated without applying to the Deity a title which is a
departure from "the form of sound words" (2 Tim. 1:13).
The spirit of God is often personified in Scripture, but this is
figurative speech and hence affords no better ground for regarding God's
spirit as a person separate from Himself than if we say that David and his
soul were two persons, for David personifies his soul when he says: "My
soul, wait thou only upon God..." (Psalm 61:5). And in Luke 1:46-47 Mary
personifies both her soul and her spirit, for she says: "My soul doth
magnify the Lord, and my spirit hath rejoiced in God my Saviour."
Theologians often point to the plural form (Elohim) of God's title in the
Hebrew to support their trinity idea. But in Psalm 45:6, which Hebrews
1:7-8 says refers to the Son, exactly the same title is used. Hence this
argument, if correct, would prove that Christ also is a plurality of
Persons. What proves too much proves nothing!
For a commentary on "making Himself equal with God" (John 5:18), read
Matthew 20:1-12, as to the making equal of the laborers. In the former
passage the Lord is made equal as to His claims upon His hearers; in the
latter the laborers are made equal in the matter of their wages. In
neither case is complete equality in view.
Trinitarianism is a serious error which is no part of "the faith which was
once delivered unto the saints" (Jude 3), and did not receive the general
sanction of the church until after the world, in the time of Constantine,
took the church into partnership with its own wicked system. The
"Reformers," led by Luther, left many serious errors unexpunged, among
them trinitarianism. This error beclouds the minds of God's people
regarding Himself and interferes with their fellowship with Him. Those who
refuse to receive and live out the revealed truth upon this subject are
aiding Satan to corrupt the faith, and will have to give account for their
misconduct when they appear at the judgment seat of Christ (Rom. 14:10-12
and 2 Cor. 5:10).
If the reader wills to "live godly in Christ Jesus"
notwithstanding the persecution which will assuredly result (2 Tim.
3:10-12), and hence resolve to oppose this error, he or she might begin by
keeping silent while others are singing the "Doxology" and "Gloria Patri,"
songs tainted with trinitarianism, for nowhere in Scripture is praise or
glory ascribed to the Spirit of God as if it were an independent "person,"
as is done in these songs. Most believers drift along with the errors in
doctrine and practice of the groups with which they find themselves
associated, hence it is not surprising that they do not experience
persecution for living godly in Christ Jesus. People are not burned at the
stake nowadays for their faithfulness to Christ, but loyalty to Him may
still be expected to bring at least "parlor persecution" -- the casting
out from "church" society of one's name as evil.
In this brief article there is not space to deal extensively with the
texts that are misused to support the trinity doctrine, but the publishers
of this tract are prepared to furnish printed matter that does this.