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therefore, an inequality of authority evidently ascribed to God and to Jesus. Moreover, Christ himself shews the relation that existed between him and his church, and himself and God, in John xv. 1 : “I am the true vine, and my Father is the husbandman.”—5. “I am the vine, ye are the branches.” Would it not be highly unreasonable to set at defiance the distinction drawn by Jesus between God, himself, and his Church, and to attempt a . conclusion directly contrary to his authority, and unsupported by revelation ? Revelation xxii. 13: “I am Alpha and Omega, the beginning and the end, the first and the last”—compared with Isaiah xliv. 6: “Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and besides me there is no God.” From a comparison of these verses they conclude, that there is no God besides him who is the first and the last: but Jesus is the first and the last; therefore besides Jesus there is no other God. I must embrace this opportunity of laying before my readers the context of the verse in Revelation, which will, I presume, shew to every unbiassed mind how the verse in question has been misapplied; since the verse cited in defence of the deity of Jesus, when considered in relation to the passages that precede and follow it, most clearly declares his inferiority and his distinct nature from the Father. Revelation xxii. 6: “And he (the angel) said unto me, These sayings are faithful and true; and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. 7. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8. And I John saw these things and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel who shewed me these things. 9. Then saith he unto me, See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book:

worship God. 10. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13. I am Alpha and Omega, the beginning and the end, the first and the last. 14. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.” If they ascribe verse 13 (“I am Alpha and Omega,” &c.) to Jesus, and not to the angel mentioned in the above passage, they must also unavoidably ascribe to Jesus the passage coming immediately before or after it, including of course verse the 9th, “Then saith he unto me, See thou do it not: for I am thy fellow-servant,” &c., for there is but one agent described by the pronoun “He” in the whole train of the verses above quoted, who is pointed out clearly by the repetition of the phrase, “Behold I come quickly,” in verses 7th and 12th. In this case the passage, although it speaks of Jesus as Alpha and Omega, &c., yet must be considered as denying him the Divine nature, and ranking him among the chosen servants of God, (“For I am thy fellow-servant.”) If they ascribe all the verses of ch. xxii. as far as verse the 16th to the angel, they cannot justify themselves in founding their conclusion with regard to the deity of Jesus upon the force of verse the 13th, “I am Alpha and Omega,” &c., which in the latter case can bear no relation to Christ, since their system requires them to apply

it to an inferior angel. I beg the attention of my readers to five particular circumstances in this instance. 1st, That the angel whom the Lord sent, as intimated in verse the 6th, was intended to shew his servants in general things that would shortly happen; and the angel sent by Jesus, as found in verse 16th, was to testify to John and other disciples the things relating to the churches. 2dly, Jesus declares in verse 16th, and in the subsequent verses, that he is the offspring of David, and that it is God that has the power of punishing any one who either takes away from or adds any thing to his revelation. 3dly, That the passage in Revelation xxii. 13, is not parallel to that contained in the prophecy of Isaiah xliv. 6, since the phrase “Besides me there is no God,” which is found in the latter, and upon which the whole controversy turns, is not contained in the former. 4thly, That when the angel rejected the worship of John addressed to himself, he ordered him to worship God, without mentioning the name either jointly or separately of the Lamb, by which Jesus is distinguished throughout the Revelation :-" Worship God,” ver. 9. 5thly, In the very next verse, after the speaker, whether Jesus or an angel, describes himself as Alpha and Omega, he uses the expression, “Blessed are they that do his commandments,” clearly indicating the existence of another being to whose commandments obedience is required. It is worth noticing here, that the terms, “Alpha and Omega, beginning and end,” are in a finite sense justly applicable to Jesus as the first of all created existences, and the last of those who will be required to resign the authority with which he is invested by the Father. See Colossians i. 15, “The first-born of every creature;” 1 Corinthians xv. 28, “Then shall the Son also himself be subject unto him that put all things under him.” Isaiah xl. 10: “Behold, the Lord God will come with a strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him”—is compared with Revelation xxii. 12, “I come quickly; and my reward is with me.” From the circumstance of the common application of the phrase, “his reward is with him,” to God and to Jesus, they infer the deity of the latter; in answer to which I beg to refer my readers to the foregoing paragraphs illustrating verse 11th, which immediately precedes the verse in question of the Revelation, and also to John v. 30, 22, “As I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father who hath sent me. The Father judgeth no man, but hath committed all judgment unto the Son;” and to Matthew xvi. 27, “For the Son of Man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Do not these passages point out evidently, that the power of exercising judgment and of distributing rewards has been given to Jesus by the Almighty, and that Jesus possesses this authority in behalf of the Father of the universe? Ephesians iv. 8: “When he (Christ) ascended up on high, he led captivity captive, and gave gifts unto men”— compared with Psalm lxviii. 18, “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them.” The Jews are of opinion that David in this verse spoke of Moses, who, when he ascended to Mount Sinai, received gifts (i.e. the divine commandments) for men, even for the rebellious Israelites; in this case the Apostle Paul in his epistle, must have applied the verse in an accommodated sense to Jesus. The verse in the Psalm may be directly applied to Jesus, who, on his ascension, received gifts of pardon even for those who had rebelled against him. Mr. Brown, a celebrated Trinitarian Commentator, and several others, consider the 18th verse in this Psalm, and

verse 8th in this chapter of Ephesians, as immediately applicable to Jesus as the Messiah. But another writer, Mr. Jones, with a view to establish the deity of Christ by a comparison of Ephesians iv. 8, with Psalm lxviii. 18, omits carefully the latter part of the verse, (“Thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them,”) which is altogether inapplicable to God, and quotes only the first part of the verse, (thou hast ascended on high, thou hast led captivity captive;”) and thence draws this conclusion— “The Scripture here (in the Epistle referred to) expressly affirms the person who ascends, &c., to be the Lord God.” From a view of the whole verse, the sense must, according to this mode of reasoning, be as follows— “The person who ascended on high, and who received gifts for men, that the Lord God might dwell among them, is the Lord God;” an interpretation, which as implying that the Lord God ascended and received gifts from a Being of course superior to himself, in order that he might dwell among men, is equally absurd and unscriptural. Zechariah xii. 10, as found in the English version: “In that day they shall look upon me whom they have pierced”—compared with John xix. 37; “They shall look on him whom they pierced;” from which comparison he has thus concluded—“As it stands in the Prophet, the Lord Jehovah was to be pierced; so that unless the man Christ who hung upon the cross was also the Lord Jehovah, the Evangelist is found to be a false witness, in applying to him a prophecy that could not possibly be fulfilled in him.” In order to shew the source of Mr. Jones's error, I beg to lay before my readers the verse in Hebrew, and a translation thereof from the Arabic Bible, as well as a correct translation into English. bonunn) in mn b% who ato opy in Hon by nobw)

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