Archive for the ‘Divinity of Jesus’ Category

Further Evidence of Jesus’ Divinity from the Modern Versions

March 7, 2016

Jude 5 provides another evidence of Jesus’ divinity in the modern versions. In the KJV, Jude includes the following pair of pericopes:

Jude 3-7
Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

In this version, Jude is stating the “the Lord” saved the people out of Egypt.

Moreover, the KJV leaves some ambiguity as to what “Lord” refers to there, because of some ambiguity in the expression “only Lord God, our Lord Jesus Christ.” While that expression is itself an affirmation of Jesus’ divinity, a reader might mistakenly view the “and” as suggesting that “only Lord God” refers to the Father, while “Lord Jesus Christ” refers to the son, instead of recognizing that both refer to the son.

By contrast, in the ESV, the pericopes are as follows:

Jude 3-7
Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.

Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.

In the second pericope, it becomes unequivocal that Jesus is the one who saved the people out of Egypt and keeps the fallen angels in the place of darkness, things that require Jesus’ pre-incarnate personal existence.

It’s not just his pre-incarnate personal existence, though. The redemption from Egypt is the key identifier of YHWH as the God of Israel in the Old Testament:

Exodus 20:2 I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
Exodus 29:46 And they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the Lord their God.
Leviticus 11:45 For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.
Numbers 15:41 I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God.
Deuteronomy 5:6 I am the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage.
Joshua 24:17 For the Lord our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:
Psalm 81:10 I am the Lord thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.
Daniel 9:15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.

This is why it is no small thing for Jude to identify Jesus as the one who brought up Israel out of Egypt.

The interesting thing about this example is that while the ESV strengthens the identification of Jesus as God in the second pericope, the ESV arguably weakens the identification of Jesus as God in the first pericope. After all, the word “God” is no longer used in the expression, even though it is more clear that both references to “Lord” are to Jesus.

This argument for Jesus’ divinity works in either version, and does not depend on the text one chooses. If one chooses the Textus Receptus, keep in mind that the Greek is this:

… καὶ τὸν μόνον δεσπότην Θεὸν, καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ τοῦτο, ὅτι ὁ Κύριος λαὸν ἐκ γῆς Αἰγύπτου σώσας, …

First, the construction “τὸν μόνον δεσπότην Θεὸν, καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν” is an example of the Granville Sharp construction, and consequently both “μόνον δεσπότην Θεὸν” (only master God) and “Κύριον ἡμῶν Ἰησοῦν Χριστὸν” (our Lord Jesus Christ) refer to the same person.

Even setting aside Granville Sharp’s Rule, and assuming for the sake of argument that δεσπότην Θεὸν referred to the Father as distinct from Christ, the term used in verse five is Κύριος, the term used of Jesus in the immediately prior pericope. In other words, while the KJV obscures the fact that there are two different words for Lord used in verse 4, there are two different words for Lord used there, and it is the latter one – the one used for Jesus – that is then used again in verse 5. Thus, even if verse 4 itself does not provide that Jesus is God, verse 5 provides that Jesus is God, even in the KJV (assuming one is willing to refer back to the Greek).

The NA28 Greek text (the current “critical text”) reads: “… καὶ τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι. Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας … ” Those seem to be the readings followed by the ESV translators, although actually in this case I think that the ESV translators adopted the “Jesus” reading before the Nestle-Aland editors adopted it.

In case you were wondering, the New World Translation does its best to further obscure this testimony to Jesus’ divinity. The translation the NWT provides is: “… who prove false to our only owner and Lord, Jesus Christ. Although you are fully aware of all of this, I want to remind you that Jehovah, having saved a people out of the land of Egypt, … ”

Nevertheless, the 1969 Kingdom Interlinear provides evidence of the selective translation going on:

Notice that on the interlinear side the word for “Lord” in “Lord Jesus Christ” is the same word as is used in the very next verse as being the “Lord” who brought the people out of Egypt.  The NWT translators selectively translated the latter one as “Jehovah,” because they recognized that it was a reference to YHWH.  However, in the original Greek it becomes clear that this is referring to the person of Jesus Christ mentioned in the immediately previous verse.

-TurretinFan

You can find the two previous articles in this series here: (John 14:14)(Mark 9:29)

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Another Evidence of Jesus’ Divinity from the Modern Versions

February 19, 2016

John 14:14 provides another evidence of Jesus’ divinity that is not found in the King James Version. Now, even the KJV at John 14:14 includes an evidence to Jesus’ divinity, as can be seen in the following, Jesus’ teaches us to pray in Jesus’ name, something that would be inappropriate if Jesus were not divine:

John 14:13-14 (KJV)
And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it.

The modern versions maintain this, but go one step further:

John 14:13-14 (ESV)
Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.

Notice that the ESV specifies that Jesus is the recipient of the prayer. Thus, not only is the prayer through Jesus, but also to Jesus in the modern versions. This is even more evidence that Jesus is divine, since it would be inappropriate to pray to a mere creature.

Is this a lock-tight argument in every aspect? Obviously not. The argument relies on a question of a textual variant. Nevertheless, as past of a cumulative case of evidence of Jesus’ divinity, it is useful to know.

-TurretinFan

(Part 1 of this series)

Critical Text: Extra Evidence of Jesus’ Divinity

February 10, 2016

Listening to someone preaching from the gospels, I noticed an interesting evidence of Jesus’ divinity I had previously overlooked. I generally use the King James Version, but this pastor was using the ESV or some other modern translation based on the critical text. In this particular passage, the critical text underlying the ESV is different in a small but important way from the text underlying the KJV.

Immediately after recounting the mount of transfiguration, Mark provides the following account:

Mark 9:14-29 (KJV)
And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. And he asked the scribes, “What question ye with them?”
And one of the multitude answered and said, “Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.”
He answereth him, and saith, “O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.” And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. And he asked his father, “How long is it ago since this came unto him?”
And he said, “Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.”
Jesus said unto him, “If thou canst believe, all things are possible to him that believeth.”
And straightway the father of the child cried out, and said with tears, “Lord, I believe; help thou mine unbelief.”
When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, “Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.”
And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, “He is dead.”
But Jesus took him by the hand, and lifted him up; and he arose. And when he was come into the house, his disciples asked him privately, “Why could not we cast him out?”
And he said unto them, “This kind can come forth by nothing, but by prayer and fasting.”

Mark 9:14-29 (ESV)
And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him. And he asked them, “What are you arguing about with them?”
And someone from the crowd answered him, “Teacher, I brought my son to you, for he has a spirit that makes him mute. And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able.”
And he answered them, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.” And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. And Jesus asked his father, “How long has this been happening to him?”
And he said, “From childhood. And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us.”
And Jesus said to him, “‘If you can’! All things are possible for one who believes.”
Immediately the father of the child cried out and said, “I believe; help my unbelief!”
And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You mute and deaf spirit, I command you, come out of him and never enter him again.”
And after crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.”
But Jesus took him by the hand and lifted him up, and he arose. And when he had entered the house, his disciples asked him privately, “Why could we not cast it out?”
And he said to them, “This kind cannot be driven out by anything but prayer.”

My initial thought was that possibly this was just a case of so-called parallel corruption, where the “and fasting” was probably borrowed from the account in another Gospel. And indeed, in Matthew 17:21 the KJV has “prayer and fasting.” The full account there is as follows:

Matthew 17:14-21 (KJV)
And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, “Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. And I brought him to thy disciples, and they could not cure him.”
Then Jesus answered and said, “O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.” And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
Then came the disciples to Jesus apart, and said, “Why could not we cast him out?”
And Jesus said unto them, “Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting.”

However, it turns out that the final verse of this passage is entirely omitted in the ESV:

Matthew 17:14-20 (there is no 21) (ESV)
And when they came to the crowd, a man came up to him and, kneeling before him, said, “Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. And I brought him to your disciples, and they could not heal him.”
And Jesus answered, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.” And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly.
Then the disciples came to Jesus privately and said, “Why could we not cast it out?”
He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”

This account is also in Luke’s gospel, but lacks any comment about prayer and/or fasting, in both the KJV and the ESV.

The significance of all this is that in the ESV, the “fasting” reference is entirely gone. With the “fasting” reference gone, Jesus’ comments at Mark 9:29 become more clear.

Jesus said, “This kind cannot be driven out by anything but prayer.” But where is prayer in this passage? Jesus simply rebukes the spirit and the spirit comes out. Jesus does not pray to the Father. Nor in the immediate context had Jesus been involved in prayer. Who then had prayed? The answer becomes clear in the context. The person praying is the father of the demoniac, and he was praying to Jesus.

Notice the indicia of prayer: the expression of faith and the entreaty in Mark’s immediate context. Moreover, we find further confirmation of this from the kneeling posture and the reference to Jesus as “Lord,” in Matthew’s account (neither of which are mentioned in Mark’s account).

Thus, not only does Jesus receive prayer (which is something that God alone should receive), he attributes the success of this miracle to the prayer offered to him by the demoniac’s father!

Is this a lock-tight argument in every aspect? Obviously not. The argument relies in part on a question of a textual variant. Moreover, while the most apparent reference to prayer in the context is the father’s prayer to Jesus, one could interpret this text as suggesting that Jesus had a life of prayer that the nine disciples did not. Indeed, if the text “and fasting,” is not original, it would certainly seem as though the scribe who inserted it had that kind of understanding of the text.

Nevertheless, despite not being a fully lock-tight argument as to the variant verse, it still remains the case that Jesus received prayer, that Jesus accepted that prayer without rebuking the man who prayed to him, and that God’s response to the prayer was to answer it with healing. That part of the argument stands in both the KJV and the ESV. So, the only difference between the two is that the ESV provides a little extra evidence for the divinity of Christ – something we hardly need (given the superabundance of such evidence in the Bible) but something we can still treasure.

-TurretinFan

Titles of Jesus: Archegon of Life and Holy One

December 5, 2012

The best exchange in the second debate between Paul Bilal Williams and Chris Green, in my opinion, happened around two hours, nine minutes, into the debate. It was during the audience question portion, which surprised me, because generally the audience interaction is the least helpful part of debates, sad to say.

The audience member first asked about the resurrection and particularly about Peter’s message in Acts 2, in which he refers to the resurrection.

Paul Bilal Williams (PBW) responded by asking whether Peter in Acts says that Jesus is God, since that (rather than the resurrection) was the topic of the debate, and by asserting that Peter does not do so.

Chris Green (CG) followed up on PBW’s challenge by reading a translation of Acts 3. The Authorized Version of the relevant passage is below:

Acts 3:12-15
And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

The term the AV translates “prince” is archegon – the specific title is “ἀρχηγὸν τῆς ζωῆς.” Other translations render it “author.”

In the course of CG reading and explaining the text, PBW first interrupts to dispute the fact that “Holy One and Just” is a reference to God. But there is no reason for Chris to debate with him, because Christ can just go on to the title “Author of Life” (ἀρχηγὸν τῆς ζωῆς).

Incredibly, at this point, PBW again interrupts to say “that’s not evidence that he’s God.”

(you can listen to the exchange by starting from the time provided at this link)

Sadly, I think that exchange is illustrative of PBW’s inability to handle the text fairly. Several of the audience members actually provided some excellent instruction to PBW, which he tried to debate rather than be instructed. Nevertheless, the exchange above was illustrative of the fact that for PBW, even calling Jesus the Archegon of Life is somehow insufficient to call Jesus God.

But who but God is the Archegon of Life? Whether you translate that author of life or prince of life, how could a mere creature properly have such a title?

On top of that, “Holy One” is quite frequently a title of God. Here is a fairly comprehensive set of examples:

2 Kings 19:22
Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

Job 6:10
Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.

Psalm 71:22
I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.

Psalm 78:41
Yea, they turned back and tempted God, and limited the Holy One of Israel.

Psalm 89:18
For the LORD is our defence; and the Holy One of Israel is our king.

Isaiah 1:4
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

Isaiah 5:19
That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!

Isaiah 5:24
Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.

Isaiah 10:17
And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;

Isaiah 10:20
And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.

Isaiah 12:6
Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

Isaiah 17:7
At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.

Isaiah 29:19
The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.

Isaiah 29:23
But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.

Isaiah 30:11-12
Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:

Isaiah 30:15
For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.

Isaiah 30:29
Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.

Isaiah 31:1
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!

Isaiah 37:23
Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

Isaiah 40:25
To whom then will ye liken me, or shall I be equal? saith the Holy One.

Isaiah 41:14
Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.

Isaiah 41:16
Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel.

Isaiah 41:20
That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.

Isaiah 43:3
For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

Isaiah 43:14-15
Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. I am the LORD, your Holy One, the creator of Israel, your King.

Isaiah 45:11
Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.

Isaiah 47:4
As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.

Isaiah 48:17
Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.

Isaiah 49:7
Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.

Isaiah 54:5
For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.

Isaiah 55:5
Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.

Isaiah 60:9
Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.

Isaiah 60:14
The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee; The city of the LORD, The Zion of the Holy One of Israel.

Jeremiah 50:29
Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the LORD, against the Holy One of Israel.

Jeremiah 51:5
For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.

Ezekiel 39:7
So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel.

Hosea 11:9
I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city.

Habakkuk 1:12
Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

Habakkuk 3:3
God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

In fact, this title is an Old Testament title applied to Christ as incarnate even in the Old Testment:

Psalm 16:10
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

Psalm 89:19
Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.

And Acts records Paul applying this Old Testament passage to Jesus Christ:
Acts 13:35
Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

With respect, Peter (like Paul) did affirm the divinity of Jesus in Acts, as Chris Green aptly pointed out.

-TurretinFan

The Great Debate: Is Jesus God?

November 20, 2012

Drs. Michael Brown and James White debated Unitarians Dr Anthony Buzzard and Joseph Goode on the topic “Is Jesus God?” Rabbi Jonathan Bernis of the “Jewish Voice” television show moderated the debate.

(Part 2 – Not Embeddable)
(Part 3 – Not Embeddable)

-TurretinFan


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