De Moor V:21: The Deity of Christ Demonstrated from Divine Worship


4. Finally, from Divine Honor and Worship: for, to whom is applicable Divine Honor and Worship, to Him is applicable the Divine Essence: which is evident, α. From God’s Zeal for His own Glory, Isaiah 42:8, where the Remonstrants contend that there is an exclusion only of the Worship of idols and of such a creature, or person, to which divine adoration or worship is offered without regard to, or contrary to, the express commandment of God; but not simply of whatever creature or person that is not the most high God, Apologia Remonstrantium, chapter XII, page 139a; against whom see TRIGLAND disputing with gravity, Antapologia, chapter XLIV, pages 575-577. But thus the Remonstrants imitate the Socinians, who in their Catechesi Racoviana, chapter I de Cognitione Personæ Christi, question 93, pages 122, 123, discourse in this way concerning the sense of the passage in Isaiah 42:8, so that they might supply arms to the Papists for the invocation of Saints: thoroughly compare ARNOLDI, refutatione Catecheseos Racovianæ, on the place cited, § V-XI, pages 341-343. β. From the universal prohibition of Divine Worship towards Creatures, Jeremiah 17:5; the force of our argument from Jeremiah 17:5 against the Exception of the Catechesis Racovianæ, chapter I de Cognitione Personæ Christi, question 92, page 121, ARNOLDI urges in his refutatione Catecheseos Racovianæ, on the place cited, pages 336-339. From Matthew 4:10, on which passage compare below, Chapter IX, § 19; Chapter XI, § 6. γ. Also from the prerequisite divine Sufficiency and Perfections in Him, to whom we present this Honor.


To this refer the Honor in John 5:23. This is the end of the intention of God the Father in giving Judgment to the Son, ἵνα, that all men should honor the Son, καθὼς, even as, etc.; which not only connects the matter, but also place the same kind of Honor in the Son and the Father: see WITSIUS, in Orationem Dominicam, Exercise I, §29; ARNOLDI, refutatione Catecheseos Racovianæ, on chapter I de Cognitione Personæ Christi, question 93, § I-III, pages 340-341.


Invocation, in Hebrew 1:6, on which passage see WESSELIUS’ Dissertationes Academicas XVI-XVIII. In Philippians 2:9-11, whether the honor of Adoration here be restricted to Christ alone; or through it the Confession of Jesus as Lord equally tend to the honor of the Father. Whatever the case may be, it is not able to be gathered from here, that the divine Honor in this passage claimed for Christ is only subaltern: for no divine Honor is given except the very highest. It is none the less rightly said that the divine Honor to be bestowed upon Christ as Mediator tends to the Glory of the Father: for it is the Glory of the Father to have such and so great a Son, who, with the work of Redemption successfully accomplished, as the glorious Prince of all those redeemed by Him, shines with unstained honors: compare ARNOLDI, refutatione Catecheseos Racovianæ, on chapter I de Cognitione Personæ Christi, question 93 (pages 122, 123), § IV, page 341, questions 94, 95 (pages 123-126), where Isaiah 45:23 is also cited, page 345. Just as elsewhere the honor of Adoration is attributed to Christ, the Son of God, absolutely, no less than to the Father, 1 Corinthians 1:2; Revelation 5:13; Acts 7:59, on which passage Socinus in his Disputatione cum Francisco Davidis[1] de Jesu Christi Invocatione, opera, tome 2, page 713: “For the situation is not what one says, that Stephen invoked God, whom he called the Lord of Jesus. For surely, if that had been Stephen’s intention: that an ambiguity full of danger might be avoided (seeing that Christ is neither able, nor ought, to be invoked), indeed, that he might be able to be plain concerning that matter, which otherwise would appear to lie hidden deep within those words, Luke would have written, not Κύριε Ἰησοῦ,[2] but Κύριε τοῦ Ἰησοῦ.[3] Especially since elsewhere it is most frequently read, Lord Jesus; but by this formula of speech, namely, the Lord of Jesus, God is nowhere named. But to whom is it able to be uncertain that the Lord Jesus was invoked by Stephen, when a little previously he affirmed that he saw Jesus standing at the right hand of God, as if he had arisen to bring help to him?” And hitherto he speaks well. And so Stephen here doubtlessly invokes the Lord Jesus, to whom his speech is directed by the same address in Revelation 22:20, Ναί, ἔρχου, Κύριε Ἰησοῦ, even so, come, Lord Jesus. On Acts 7:59, compare also BECMANN, Exercitationibus Theologicis II, pages 9, 10, who also presses an argument for the true Deity of Christ from Adoration in Exercitationibus Theologicis V, pages 67, 68.

Herman Witsius

Obedience, unquestioning, to such an extent that His Will alone is the supreme Law for us, Psalm 2:12, in which the commanded Kissing of the Son requires willing obedience, reverence and subjection, indeed, to be yielded to Him as the Divine King of Zion, who with Jehovah the Father is joined in an equal position as an object worthy of religious Worship, in comparison with 1 Samuel 10:1; 1 Kings 19:18: see our AUTHOR’S Exercitation XV, § 19, Part III, Exercitationibus Textualibus. Likewise, total, religious, and trusting Subjection, which sort is applicable to the Divine King, is commended to the Church, to be yield to Christ, the Son of God, Psalm 45:11; compare verses 6, 7, and our AUTHOR’S Analysem exegeticam on Psalm 45, § 13, after his Commentarium in Canticum, pages 1002, 1003. Thus with absolute Obedience the commends the hearing of Him above Moses and Elijah, as the Church’s highest Teacher and only Lord, since He is the Only Begotten Son of God and the One Mediator between God and men, Matthew 17:5; compare WITSIUS’ Meletemata Leidensia, Dissertation IV, § 32-38.


Faith, John 14:1,[4] in which πιστεύετε, believe ye, in the latter place ought to be translated in the Imperative[5] from the scope of the speech: and that from this commanded Faith in Christ, divine Honor is verily applicable to Him, and that hence His divine Nature, coessential with the Father, is legitimately inferred, and that the text in 1 Peter 1:21 is not obstacle, against the Exceptions of the Catecheseos Racovianæ, chapter I de Cognitione Personæ Christi, questions 90, 91, pages 119-131, ARNOLDI abundantly demonstrates in his Catecheseos Racovianæ refutatione, on passage cited, pages 333-336, ), question 92, § XIII, XIV, page 339, where he observes that to believe