Paul applies YHWH's self-sworn oath from Isaiah 45 — the oath sworn by the one beside whom there is no other — directly to Jesus in Philippians 2:10-11. This article argues that the choice is not a loose borrowing of Isaianic language but an identification of Jesus within the divine identity of YHWH. Six sections engage the steel-man of the opposing case, the genuine concessions the text requires, the narrative logic of morphē and harpagmos, the oath's exclusivity logic, the patristic reception, and the open door for the reader willing to follow Paul where the text leads.
Lord Jesus Christ Reigns A response concerning creation, time, and the doctrine of the Logos — addressed to the Jehovah's Witness reader. Article I of VI I. The Question, and What Is Conceded A response that gives the opponent nothing has not engaged the opponent. The case for the deity of Christ does not require … Continue reading On the Use and Abuse of Philo — Creation, Time, the Logos→
John 12:41 makes two claims that together carry the Trinitarian argument: that Isaiah saw Jesus's glory, and that the glory John attributes to Jesus elsewhere in his Gospel is pre-temporal Shekinah possessed παρὰ σοί before creation. Even granting the unitarian referent of Isaiah 52–53, the Servant's glorification read through John 17:5 is restoration of co-possessed eternal glory, not the elevation of a creature.
A Catholic engagement with the published unitarian case for John 12:41. The grammar is granted; the lexical range is granted; and the pre-Nicene chain — Justin, Irenaeus, Tertullian, Origen — is set out from primary sources. The glory Isaiah saw is the glory of the eternal Son, and the glory the rulers refused.
Psalm 82's 'elohim'—judges, angels, or gods? Jesus’ qal va-homer defense in John 10 proves His deity. Critique of Heiser’s divine council. Deep biblical exegesis showing Christ is Yahweh incarnate.
You must be logged in to post a comment.