Restitutio 160 Refuting Michael Brown’s Case for the Trinity 2
In this episode we tackle the next chunk of Michael Brown’s opening statement in the recent Trinity debate. We address his argument that since God’s words remain forever and Christ’s words remain forever, they must be the same (cf. Mat 24.35 vs. Isaiah 40.7-8). Next we briefly explain the grammatical issues related to Titus 2.13 and the alleged Granville Sharp Rule. Then we discuss Brown’s case for Jesus as the eternal, uncreator, creator of the cosmos (John 1, 1 Cor 8.6, and Col 1).
To help you follow along, here is the relevant portion of the manuscript Brown used for his opening statement:
That’s why in the Old Testament, Yahweh’s words remain forever (Isa 40:7-8) but in the New Testament it is Jesus’ words that will remain forever (Matt 24:35).
The Lord declared in Isaiah 43:11, “I, I am the LORD, and besides me there is no savior,” yet throughout the New Testament, Jesus is hailed as our Savior. Either He is one with God, or there is more than one true savior. Paul leaves us no doubt, referring to “our great God and Savior Jesus Christ” in Titus 2:13. That’s the most obvious and clear sense of the Greek. Jesus is our great God and Savior.
We also learn from this same section in Isaiah that when Yahweh created the universe, He did it alone. As written in Isaiah 44:24, “I am the LORD, who made all things, who alone stretched out the heavens, who spread out the earth by myself.” Yet the New Testament tells us explicitly that the Son was involved in creation.
In John 1:1, John uses the language of Genesis 1:1 in the Septuagint, saying that the Word was in the beginning (en arche), and explaining that what God was, the Word was. And, he continues, “All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men” (John 1:3-4). And, John tells us, it is this preexistent Word, this Word through which all things were created, which became flesh and dwelt among us (John 1:14).
And that’s why John the Immerser explained that Jesus “ranks before me, because he was before me” (John 1:30). That’s why Jesus said that He was from above, that He came down from heaven, that He came from God and was returning to God (John 3:13; 6:38, 41; 8:23; 13:3).
That’s why Paul wrote in 1 Corinthians 8:6, “yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” Even more emphatically, he wrote, “For by him [meaning the Son!] all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities– all things were created through him and for him. And he is before all things, and in him all things hold together” (Col. 1:16-17).
The text is clear. The Son is eternal. The Son is uncreated. All things were created through Him and for Him.
You really have to engage in a hopeless series of exegetical gymnastics to deny the plain sense of these words. And remember: In Isaiah, Yahweh said no one was with Him when He created the universe, yet these texts say He created all things through His Son. That can only mean one thing: The Father and Son are one God! And that’s why Jesus explained that it was His Father’s will “that all may honor the Son, just as they honor the Father” (John 5:23).
—— Links ——
- For a more extensive treatment of John 1.1, see Podcast 111 with John Schoenheit
- You can find the other episodes in this series on Refuting Brown’s Opening Statement here
- You can li