This is part 1 of our response series on The Incarnate Christ and His Critics.
Today we’re shifting gears. We’ve had an eighteen-episode class delving into biblical and contextual study of 1 Corinthians. Then last time we had an interview with someone struggling with mental health. For the next several weeks we’re going deep into Christology. This is going to be a five-part series of interviews with Brandon Duke reviewing an important book that came out last November defending the deity of Christ from a trinitarian perspective. In what follows Brandon and I discuss the arguments they make and respond to them.
Our hope is that this series will (1) build your confidence in your biblical unitarian faith, (2) train you to see the flaws in their approach, and (3) equip you with responses to these types of arguments. Together Brandon and I offer two complimentary lenses through which to analyze and respond. Whereas Brandon is well versed in analytic theology and the philosophical approach, I’m more specialized in the exegesis of biblical texts in their original languages and historical context. Together I think we make a great team to guide you through this journey.
Today’s episode is about divine honors. Did Jesus receive honors only appropriate for God? If so, does that imply that he just is God? Listen in to find out.
Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price.
1 thought on “603. Did Jesus Really Receive Divine Honors? (Brandon Duke)”
Regarding John 20:28, brother Kel somewhere noted that if you are going to put any stock in Granville Sharp’s rule you should notice that Thomas says “the Lord of me and the God of me” in Greek. He is using the definite artical (the) in front of each word — thereby, even though speaking to Jesus, he is distinguishing two separate persons. Also, Dale Tuggy and Theophilus Josiah had a conversation somewhere that made the very important point that, in place like Titus 2:13 where Trinitarians try to use the “rule” it would prove that Jesus and God are the same PERSON, not the same nature. So this would support oneness, not Trinitarianism if it applied. Also, brother Kel notice that in 1 Pet. 2:13ff, “every ordinance of man” is actually every “creation of man” in the Greek (ktisis). He noted that Greeks often used ktisis to refer to the creation of governing systems, like cities and states. This fits well with the new creation theme of Col 1:15-20 where what is created “in” Jesus Christ (Greek en), not “by” Jesus Christ as it is sometimes translated. The “created” is actually the divine passive where God is creating the new creation “in” Jesus. And the new creation is not the heavens and the earth, but things ON earth and IN heaven — rulers, authorities, powers, etc. (not birds, trees, oceans, stars, man. . .). In Jesus God is creating the Kingdom order which will be completed when all Messiah’s enemies will be subjected to him — the final one being death when Jesus will hand over the kingdom to the Father that God may be all in all (1 Cor 15). To Sean: Check out Camtasia Studio for a good choice for video podcasting software. You can even pull out video dialogue and edit by the words, depending on what level you subscribe to.
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Regarding John 20:28, brother Kel somewhere noted that if you are going to put any stock in Granville Sharp’s rule you should notice that Thomas says “the Lord of me and the God of me” in Greek. He is using the definite artical (the) in front of each word — thereby, even though speaking to Jesus, he is distinguishing two separate persons. Also, Dale Tuggy and Theophilus Josiah had a conversation somewhere that made the very important point that, in place like Titus 2:13 where Trinitarians try to use the “rule” it would prove that Jesus and God are the same PERSON, not the same nature. So this would support oneness, not Trinitarianism if it applied. Also, brother Kel notice that in 1 Pet. 2:13ff, “every ordinance of man” is actually every “creation of man” in the Greek (ktisis). He noted that Greeks often used ktisis to refer to the creation of governing systems, like cities and states. This fits well with the new creation theme of Col 1:15-20 where what is created “in” Jesus Christ (Greek en), not “by” Jesus Christ as it is sometimes translated. The “created” is actually the divine passive where God is creating the new creation “in” Jesus. And the new creation is not the heavens and the earth, but things ON earth and IN heaven — rulers, authorities, powers, etc. (not birds, trees, oceans, stars, man. . .). In Jesus God is creating the Kingdom order which will be completed when all Messiah’s enemies will be subjected to him — the final one being death when Jesus will hand over the kingdom to the Father that God may be all in all (1 Cor 15). To Sean: Check out Camtasia Studio for a good choice for video podcasting software. You can even pull out video dialogue and edit by the words, depending on what level you subscribe to.