Matthew 24:36 & Jesus' Omniscience

A common argument presented this classic theological challenge to the deity of Christ based on Matthew 24:36: "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only." The logic is straightforward: God is all-knowing (omniscient); Jesus lacks knowledge of the Hour; therefore, Jesus cannot be God.

In orthodox Christian theology, this argument is typically refuted using three primary frameworks: 

• The Hypostatic Union (Two Natures)

• Kenosis (Voluntary Self-Limitation) 

• The Semantics of "Knowing" in a First-Century Jewish Context.

Questioning Jesus' Divinity

This argument was originally posted on Reddit under the title The Bible allows one to construct a coherent argument against the ontological divinity of Christ from its monotheistic framework and its functional language  by Yoshua-Barnes. Here is the argument in full. My response follows.

The Argument

The starting point for a strictly biblical and logical argument against the divinity of Christ is the radical monotheism of the Old Testament. Scripture insists repeatedly that God is absolutely unique, incomparable, and indivisible: 

• “I am YHWH, and apart from me there is no savior” (Isaiah 43:11), 

• “before me no god was formed, nor will there be one after me” (Isaiah 43:10), 

• “I am the first and I am the last; apart from me there is no God” (Isaiah 44:6). 

If God is ontologically one, absolute, and unrepeatable, then introducing Jesus as “another God”, even if it is claimed that they share an essence, seriously strains this framework. From this perspective, the Trinitarian idea can be seen as a later theological reconstruction that attempts to resolve a difficulty created by the text itself.

Furthermore, Jesus repeatedly presents himself as distinct from and subordinate to God. He not only prays, but also speaks of God as “another”: 

“The Father is greater than I” (John 14:28), 

“I can do nothing on my own” (John 5:30), 

“My teaching is not my own, but comes from him who sent me” (John 7:16). 

In John 17:3, Jesus defines eternal life as knowing “you, the only true God, and Jesus Christ, whom you have sent,” establishing a clear distinction between the only true God and himself as the one sent. If Jesus were God in the fullest sense, this formulation would seem strange: he would be excluding himself from the category he himself defines as “the only true God.”

This pattern is reinforced when Jesus acknowledges his own limitations: “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32). 

The Son’s explicit ignorance contrasts with the omniscience attributed to God throughout the Bible (Psalm 147:5). If God knows everything, but the Son does not, then the Son cannot be fully God. 

The same applies to his constant dependence on the Father to perform miracles: “The Son can do nothing by himself; he can do only what he sees his Father doing” (John 5:19). In Acts 2:22, Peter summarizes Jesus’ identity by saying that he was “a man accredited by God with miracles, wonders and signs that God did through him,” not someone who acted by his own intrinsic authority.

From this perspective, Jesus appears as God's supreme agent, his Messiah, his chosen servant, his Son in a representative and functional, not ontological, sense. The category of "Son of God" already existed in the Old Testament for Israel (Exodus 4:22), for the Davidic kings (Psalm 2:7), and for the angels (Job 1:6), without implying essential divinity. In this sense, Jesus would be the Son par excellence, not because he is God, but because he perfectly embodies the divine will.

Even the most elevated texts can be read in this way. When John says that “the Word was God” (John 1:1), it can be interpreted qualitatively: the Logos was divine in nature, the full expression of God, not ontologically identical to the Father. Something similar occurs in Hebrews 1:8, where the Son is called “God”: within the Semitic framework, God’s supreme agents can receive representative divine titles without being YHWH himself, as with Moses in Exodus 7:1, where God tells him, “I have made you like God to Pharaoh.”

Finally, the overall structure of the New Testament maintains a clear hierarchy: God → Christ → humanity. Paul states, “For us there is one God, the Father… and one Lord, Jesus Christ” (1 Corinthians 8:6). Here the Father is explicitly identified as the only God, while Jesus is the messianic Lord through whom God acts. In 1 Corinthians 15:27–28, Paul even states that ultimately the Son himself will submit to the Father, “so that God may be all in all,” which reinforces the idea of ​​ontological subordination.

Forcing this interpretation, the resulting image is coherent: Jesus would not be God, but rather the ultimate revealer of God, his definitive representative, the exalted Messiah, invested with authority, power, and glory, yet always dependent on, sent by, subordinate to, and functionally distinct from the one true God. Within this framework, the full divinity of Christ does not arise naturally from the biblical text, but from a subsequent theological elaboration intended to resolve internal tensions created by the exalted language applied to an extraordinary man.

My Response

The argument above presents a Unitarian or Subordinationist perspective against the ontological divinity of Christ, primarily using a method of Biblical Unitarian hermeneutics. It seeks to demonstrate that the New Testament views Jesus as God’s supreme functional agent rather than a being co-equal and co-eternal with the Father.

Analysis of Core Arguments

The author relies on "Radical Monotheism" from the Old Testament (e.g., Isaiah 43:10-11, 44:6) to establish that God is "indivisible." The argument is that if God is one, then any sharing of essence (the Trinitarian view) is a later theological imposition that contradicts the original Hebrew text.

A key distinction made is between ontology (what Jesus is) and function (what Jesus does). The text argues that titles like "Son of God" or "God" (applied to Jesus in Hebrews 1:8) are "representative divine titles." It compares this to Moses being "like God" to Pharaoh (Exodus 7:1), suggesting Jesus holds authority on behalf of God without being God Himself.

The text highlights Jesus’ own admissions of limitation to prove he is not God:

Lack of Omniscience: Mark 13:32 (not knowing the "day or hour").

Lack of Independent Power: John 5:19 ("The Son can do nothing by himself").

Explicit Distinction: John 17:3, where Jesus calls the Father "the only true God."

The text concludes that Jesus is the Shaliah (a Jewish legal concept of an agent). In this view, the agent of the king is as the king himself, explaining why Jesus receives worship or high titles without actually being the Creator. The argument is logically coherent within its own framework. If one accepts the premise that "one" means "numerically one person," then the subordination of Jesus follows naturally.

It utilizes low christology passages that Trinitarian theology often struggles to explain without invoking the Hypostatic Union (the doctrine that Jesus has two natures), which the author dismisses as a "later theological reconstruction."

Weaknesses:

• Dismissal of High Christology: The evaluation largely ignores or reinterprets "High Christology" markers. For example, it views John 1:1 ("the Word was God") as "qualitative" rather than "identitative," a translation choice that is highly debated by Greek scholars.

• The Problem of Worship: While the text mentions Jesus as a representative, it does not fully address why New Testament figures offer Jesus latreia (worship reserved for God) or why attributes of YHWH from the Old Testament are directly applied to Jesus in the New (e.g., Hebrews 1:10-12 applying Psalm 102’s description of the Creator to the Son).

• Historical Context: While it claims Trinitarianism is a "later" development, scholarship (such as that by Larry Hurtado) suggests "Binitarian" worship of Jesus began almost immediately after the crucifixion, suggesting the "high" view of Jesus is earlier than the author implies.
  
  See Larry Hurtado on early Christians’ worship of Jesus, or Worship and the Divinity of Christ, or Early High Christology and the Legacy of Larry Hurtado

The Reddit post is a sophisticated defense of Subordinationism. It successfully identifies the internal tensions of the New Testament, specifically how Jesus can be both distinct from God and yet speak with the authority of God. However, its conclusion that divinity does "not arise naturally" from the text is a subjective theological judgment that depends on prioritizing oneness over the exalted language the author admits exists.

Debunking the Qualitative Reading of John 1:1

The Argument: The text claims that "the Word was God" (John 1:1) should be read qualitatively, meaning the Logos was merely "divine in nature" rather than ontologically identical to God. 

The Rebuttal:  In the Greek phrase kai theos ēn ho logos, the noun theos (God) lacks a definite article. However, according to Colwell's Rule in Greek grammar, a definite predicate nominative that precedes the verb ("was") typically drops the article. Therefore, translating it as "a god" or merely "divine" is grammatically flawed; it identifies the Word as fully God.

 Just two verses later, John 1:3 states, "Through him all things were made; without him nothing was made that has been made." In Isaiah 44:24, YHWH explicitly states that He created the heavens and earth alone and by Himself. If the Word created all things, the Word must be ontologically part of the one Creator God, not a created agent.

Debunking the "Agency" Model in Hebrews 1:8

The Argument: The text compares Jesus being called God in Hebrews 1:8 to Moses being made like God to Pharaoh (Exodus 7:1), arguing it is merely a representative divine title. 

The Rebuttal: Hebrews 1 explicitly destroys the agency comparison by commanding the angels to worship the Son (Hebrews 1:6). In the biblical framework, worshiping an agent, no matter how exalted, is absolute idolatry and thoroughly heretical.

The author of Hebrews does not stop at calling the Son "God." In Hebrews 1:10-12, the author quotes Psalm 102 (a prayer specifically addressed to YHWH, the immutable Creator) and applies it directly to Jesus: "You, Lord, in the beginning laid the foundation of the earth..." This goes far beyond representation; it is a direct identification of the Son as the eternal YHWH of the Old Testament!

Debunking the "Hierarchy" in 1 Corinthians 8:6

The Argument: The text claims 1 Corinthians 8:6 ("one God, the Father... and one Lord, Jesus Christ") proves a strict hierarchy where only the Father is truly God. 

The Rebuttal: Far from demoting Jesus, Paul is doing something radical here. He is taking the foundational Jewish declaration of monotheism, the Shema (Deuteronomy 6:4: "The LORD our God, the LORD is one"), and splitting its two divine titles between the Father and the Son.

In the Greek Old Testament (Septuagint), "God" is Theos and "LORD" is Kyrios. Paul assigns Theos to the Father and Kyrios to the Son, including Jesus directly inside the unique divine identity of the one God. Furthermore, Paul states that all things came through Jesus, placing Him on the Creator side of the Creator/creature divide.

Debunking "Ontological Subordination" in 1 Corinthians 15:27-28

The Argument: The text points to the Son submitting to the Father at the end of time as proof of His "ontological subordination." 

The Rebuttal: Economic vs. Ontological Trinity: Trinitarian theology has always distinguished between ontology (who God is in His eternal essence) and economy (how God operates in the history of salvation). The Son willingly subordinates Himself in His incarnate role as the Messiah and the New Adam to conquer death and redeem humanity.

Submission in role does not equal inferiority in nature. A human son is subordinate to his human father in authority, but they are both equally 100% human in nature. Jesus' submission is a functional choice within the plan of redemption, not proof of a lesser divine essence.

Debunking the "Subsequent Theological Elaboration" Claim

The Argument: The text concludes that Christ's full divinity does "not arise naturally from the biblical text" but is a later invention. \

The Rebuttal: Modern New Testament scholarship (such as the work of Richard Bauckham in Jesus and the God of Israel or Larry Hurtado - see links above or his blog) has demonstrated that Early High Christology existed from the very beginning. The earliest Christian documents (Paul's letters, written within 20 years of the resurrection) show communities already singing hymns to Christ as pre-existent (Philippians 2:5-11), praying to Him (Maranatha - 1 Cor 16:22), and offering Him absolute devotion. This was not a "later elaboration" from centuries of Greek philosophy; it was the immediate, natural explosion of Jewish worship toward Jesus as YHWH incarnate.

Conclusion

While the Unitarian and Subordinationist arguments rightly highlight the distinct personhood of the Father and the Son, they ultimately fail to account for the full weight of the New Testament witness. By reducing Jesus to a mere functional agent or representative, this perspective misses the undeniable evidence of Early High Christology, where Jesus is identified as the Creator of the universe, shares the unique divine name (YHWH), and receives absolute worship from the earliest Jewish believers.

The Biblical narrative does not present a retrofitted, later theology of a promoted man, but rather the immediate and awe-inspiring revelation of the eternal God stepping into human history. Recognizing the ontological equality of the Son alongside His willing, economic submission is not a later philosophical invention; it is the only coherent framework that does justice to the entirety of Scripture. The internal tensions of the New Testament are not contradictions to be solved by demoting the Son, but a profound mystery inviting us to worship the Triune God.

Why Christianity Fails to Understand the Virgin Birth - Debunked

 here is a detailed debunking and counter-analysis of its arguments from a mainstream Christian theological and biblical scholarship perspective.

The Argument on Original Sin

Article Claim: The article argues that the virgin birth could not protect Jesus from Original Sin because scripture implies sin is transmitted through all humans (including mothers), and Jesus suffered physical pain (a consequence of sin). It also claims that if lack of a father prevents sin, then Melchizedek (who has "no father or mother" in Hebrews) should also be sinless.

Counter-Analysis:

• Federal Headship of Adam: Mainstream Protestant theology (especially Reformed) relies on Romans 5:12-19, which establishes Adam as the "federal head" or representative of the human race. Sin and guilt are imputed to humanity through Adam (the father), not Eve. By being born of a virgin, Jesus breaks the paternal line of Adam, avoiding the inherited legal guilt of Original Sin while fully retaining his humanity through Mary.

• Sanctification by the Spirit: The article ignores the specific mechanism described in Luke 1:35: "The Holy Spirit will come on you... So the holy one to be born will be called the Son of God." Christians believe Jesus' sinlessness is not just a biological trick of missing a father, but a specific, miraculous act of sanctification by the Holy Spirit at conception that preserved his human nature from corruption.

• Consequences vs. Guilt: The article conflates sinfulness with suffering. Christian theology distinguishes between the guilt/pollution of sin (which Jesus did not have) and the innocent infirmities of human nature (hunger, pain, death) which he voluntarily assumed to identify with humanity and pay the penalty for sin.

• Melchizedek Typology: The reference to Melchizedek having "no father or mother" (Hebrews 7:3) is widely understood by scholars as typological, not literal. It means his genealogy was not recorded in Scripture, making him a fitting "type" or foreshadowing of Christ’s eternal priesthood, not that he physically popped into existence without parents.

The "Literal Son of God" & Divinity Argument

Article Claim: The article argues that "Son of God" is a metaphorical title used for many (David, Solomon, Adam) and that a miraculous birth (like Adam’s creation from dust) doesn't equal divinity. It suggests the virgin birth is just a biological rarity (parthenogenesis), not a proof of Godhood.

Counter-Analysis:

• Incarnation, Not Creation: The article attacks a strawman. Christians do not believe the virgin birth made Jesus the Son of God. They believe he was eternally the Son of God (Pre-existence, John 1:1) who became flesh. The virgin birth was the method of the Incarnation, not the origin of his deity.

• Unique Sonship (Monogenes): While others are called "sons" by creation or adoption, the New Testament uses the Greek term monogenes (John 3:16) for Jesus, meaning "one and only" or "unique" Son. This denotes sharing the same nature or essence as the Father, which is distinct from the metaphorical sonship of Solomon or Adam.

• Adam vs. Jesus: The comparison to Adam fails on ontology. Adam was created from dust (external material); Jesus was conceived by the Holy Spirit (divine power). Adam was a creature; Jesus is presented as the Creator entering his creation (Colossians 1:16).

• Biological Impossibility: The appeal to "parthenogenesis" (natural virgin birth) as a debunking tool is scientifically flawed in this context. Natural mammalian parthenogenesis produces females (XX chromosomes) because the mother has no Y chromosome to give. Jesus was male. Therefore, a natural explanation is impossible; it requires a creative miracle (the addition of male genetic material/Y chromosome).

The Isaiah 7:14 Prophecy Argument

Article Claim: The article asserts that Isaiah 7:14 uses the word almah (young woman), not betulah (virgin), and that the prophecy was solely a sign for King Ahaz about the destruction of his enemies, having no relation to a future Messiah.

Counter-Analysis:

• The Septuagint Evidence: While almah means "young woman of marriageable age," it implies virginity in that cultural context (an unmarried non-virgin would be a disgrace, not a sign). Crucially, when Jewish scholars translated the Old Testament into Greek (the Septuagint/LXX) centuries before Jesus, they chose the specific Greek word parthenos (virgin) to translate almah in Isaiah 7:14. This proves that pre-Christian Jewish interpreters understood the text to refer to a miraculous virgin birth.

• The Nature of a "Sign": Isaiah 7:14 calls the birth a "sign" (oth) from the Lord, described as deep as Sheol or high as heaven. A young woman conceiving naturally (after sexual intercourse) is a common occurrence, not a miraculous "sign." A virgin conceiving is a sign of the magnitude the text demands.

• Dual Fulfillment: Biblical prophecy often operates on a "near/far" horizon. While there may have been a partial fulfillment in Ahaz's time (a child born as a time-marker), the language "God with us" (Immanuel) and the subsequent description of the child in Isaiah 9:6 ("Mighty God, Everlasting Father") points far beyond any ordinary child of Ahaz's day to a divine Messiah.

Conclusion

The article effectively presents the Islamic/Ahmadiyya view of Jesus: a respected prophet, miraculously born, but purely human. To do so, it deconstructs a specific version of Christian theology. However, from a Christian perspective, the "debunking" fails because it:

1. Misunderstands Original Sin as purely biological rather than federal/legal.

2. Confuses the method of birth with the source of Christ's pre-existent deity.

3. Overlooks the historical Jewish understanding of Isaiah 7:14 evidenced in the Septuagint.

How Islam can Help Christianity Understand the True Significance of the Virgin Birth - Debunked

In 2021, the Review of Religions  posted the article, How Islam can Help Christianity Understand the True Significance of the Virgin Birth. Here is a detailed analysis and rebuttal from a mainstream Christian perspective regarding the points raised. 

The Argument on Miraculous Signs & Prophethood

Article Claim: The article posits that the virgin birth was merely a general miraculous sign to demonstrate Jesus' truthfulness as a prophet, similar to miracles attributed to other prophets like Muhammad or the births of Isaac and Samuel. 

Rebuttal:

• Unique Nature of the Sign: Christian theology asserts that the virgin birth is categorically different from the births of Isaac, Samuel, or John the Baptist. In those cases, the miracle was the restoration of natural reproductive abilities to barren couples (Abraham/Sarah, Zechariah/Elizabeth). The virgin birth was a creative act without a human father, signaling not just a prophet, but the Incarnation of the pre-existent Son of God.

• Category Error: Comparing the virgin birth to general miracles (like earthquakes or extinguishing fires mentioned in the text regarding Muhammad) reduces a fundamental ontological event (the Word becoming flesh) to a mere external attestation of authority. For Christians, the virgin birth is the mechanism of the Incarnation, not just a badge of office.

The Argument on Sonship and Original Sin

Article Claim: The text suggests that Christians wrongly use the virgin birth to prove Jesus' "divine sonship" or his purity from original sin. It implies that if lack of a father prevents sin, then Adam or Melchizedek should be considered even more divine. 

Rebuttal:

• Federal Headship: Mainstream Protestant theology relies on the concept of "Federal Headship" (Romans 5:12-19), where Adam represents humanity. Sin is imputed through the paternal line of Adam. By having no human father, Jesus is disconnected from the federal guilt of Adam while remaining fully human through Mary.

• Divine Sanctification: The text ignores the specific biblical explanation in Luke 1:35: "The Holy Spirit will come on you... So the holy one to be born will be called the Son of God." This indicates a specific sanctifying work of the Spirit that preserved Jesus' holiness, distinct from the creation of Adam from dust.

The Argument on Prophecy (Isaiah 7:14)

Article Claim: The article argues that the virgin birth fulfills prophecies only in a general sense or perhaps unknown prophecies, citing sources that claim Jews never expected a Messiah born of a virgin and that Isaiah 7:14 refers to a "young woman," not a virgin. 

Rebuttal:

• The Septuagint Evidence: The article cites the absence of Jewish expectation, but overlooks the Septuagint (LXX). Jewish translators, centuries before Jesus, translated the Hebrew almah in Isaiah 7:14 into the specific Greek word parthenos (virgin). This demonstrates that pre-Christian Jewish scholars did indeed see a "virgin" meaning in the text, contrary to the claim that it was a later Christian invention.

• The Sign Magnitude: Isaiah 7:14 describes the birth as a sign as deep as Sheol or high as heaven. A young woman conceiving naturally is a common event, not a miraculous sign. The Christian view holds that only a true virgin birth fits the dramatic scope of the prophecy.

The Argument on the "Transfer of Prophethood"

Article Claim: The article's executive summary claims the virgin birth indicated the "transfer of prophethood from the Israelites to the Ishmaelites" (referring to Prophet Muhammad) and the end of Jewish kingship. 

Rebuttal:

• Supersessionist Imposition: This is an external theological imposition found nowhere in the biblical text. The New Testament explicitly describes Jesus as the fulfillment of the Jewish law and prophets, not their termination.

• The Eternal Throne: In the very announcement of the virgin birth, the angel Gabriel promises that God will give Jesus "the throne of his father David, and he will reign over Jacob’s descendants forever" (Luke 1:32-33). This directly contradicts the article's claim that the birth signaled the end of the Jewish lineage or kingship; rather, it established its eternal continuity through Christ.

Conclusion

The article attempts to reframe the virgin birth within a strict Unitarian monotheism that accommodates Jesus as a prophet while denying his divinity. It does so by:

1. Reducing the Incarnation to a "sign" of prophethood.

2. Using historical-critical arguments against Isaiah 7:14 that ignore the Septuagint.

3. Imposing an Islamic "supercession" narrative (transfer to Ishmael) that directly contradicts the biblical text's promise of an eternal Davidic kingdom.

Jesus, the ‘Son of God’ – The Historical Context - Debunked

In 2021, the Review of Religions  posted the article "Jesus, the ‘Son of God’ – The Historical Context" to criticize the Christian understanding of Jesus from an Islamist perspective. I present a detailed rebuttal from a mainstream Christian theological and historical perspective.

The "Literal vs. Metaphorical" False Dichotomy

Article Claim: The article argues that since a "literal" son implies biological reproduction (God having a body and mating), the term "Son of God" must be purely metaphorical. It suggests that attributing literal sonship to Jesus turns him into a "half-man-half-God chimera".

Rebuttal:

• The Strawman of Biological Sonship: Mainstream Christian theology has never claimed God "mated" with Mary. This is a strawman argument. The Christian doctrine of Eternal Generation holds that the Son is eternally begotten of the Father before all worlds, outside of time and biology. The Virgin Birth was the method of his Incarnation, not the origin of his Sonship.

• Metaphysical, Not Metaphorical: Christians reject the article's binary choice (either "biological offspring" or "mere metaphor"). There is a third category: Ontological Sonship. This means Jesus shares the same essence or nature (Greek: homoousios) as the Father, just as a human son shares the same human nature as his father. It is a claim of identity, not just a title of affection.

The "Jewish Idiom" Reductionism

Article Claim: The article asserts that in Jewish idiom, "son of x" simply means "characterized by x" (e.g., "son of strength" = strong soldier). Therefore, "Son of God" merely means a person characterized by godliness or piety, similar to how angels or the nation of Israel were called sons.

Rebuttal:

• The "Unique" Distinction: While the Hebrew idiom exists, the New Testament writers went out of their way to distinguish Jesus’ sonship from this generic usage. They used the specific Greek term monogenes (John 3:16, John 1:14), which means "one and only" or "unique" Son. If Jesus were just another "son" like the prophets or angels, this qualifier would be unnecessary and misleading.

• The Parable of the Tenants: In Mark 12:1-12, Jesus tells a parable distinguishing the owner's "servants" (the prophets sent previously) from the "beloved son" (himself). In the story, the son is not just a better servant; he is the heir, distinct in category from all who came before. This shows Jesus saw his Sonship as superior to the prophets, not synonymous with them.

The Charge of Blasphemy

Article Claim: The article suggests that Jesus used the term only in the orthodox Jewish sense (meaning "Messiah" or "Prophet") and that any claim to divinity is a later misunderstanding.

Rebuttal:

• The Jewish Reaction: If Jesus only meant "I am a godly man" (which is what the article claims "Son of God" meant to Jews), the Jewish authorities would not have charged him with blasphemy. In John 5:18, his opponents wanted to kill him because he "was even calling God his own Father, making himself equal with God." The High Priest’s reaction at his trial (tearing his robes, Mark 14:61-64) confirms that the title "Son of the Blessed," on Jesus' lips, was understood as a claim to divine prerogative, not just messianic office.

• "My Father" vs. "Your Father": Jesus consistently distinguished his relationship with God from that of his disciples. He says "My Father" and "Your Father" (John 20:17), but never "Our Father" (encompassing himself and them together) except when teaching them how to pray. This indicates his Sonship was natural and unique, whereas theirs was adoptive.

The Argument from Capitalization

Article Claim: The article argues that capitalizing "Son of God" is a biased translator choice since original Greek manuscripts lacked capitalization.

Rebuttal:

• Context Dictates Meaning: While true that ancient Greek used all caps (uncial script), translation is about meaning, not just orthography. Translators capitalize "Son" for Jesus because the context attributes divine qualities to him that are never attributed to others. For example, Hebrews 1:1-3 contrasts the "prophets" (lowercase) with the "Son" (capitalized) through whom God created the universe. The capitalization reflects the theological hierarchy explicitly present in the text, not an arbitrary bias.

Jesus' Claim to Exclusivity

Article Claim: The article cites Matthew 5:9 ("Blessed are the peacemakers, for they will be called children of God") to prove that sonship is a status earned by anyone through good works.

Rebuttal:

• Adoption vs. Nature: Christian theology agrees that believers become "children of God" (John 1:12), but this is by adoption. Jesus contrasts this with his own status. In Matthew 11:27, he makes an exclusive claim: "No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him." This claims a mutual, exclusive knowledge between Father and Son that no "peacemaker" or prophet possesses, implying a shared divine consciousness.

Conclusion

The article effectively argues that the term "son of God" can be used metaphorically in Hebrew. However, it fails to debunk the Christian position because it ignores the specific, unique ways Jesus used the term for himself—ways that led to his execution. The Christian argument is not based on the word "son" in isolation, but on Jesus' claims to have authority to forgive sins, to be the Lord of the Sabbath, and to share an exclusive, pre-existent relationship with the Father.

Jesus the Messiah

In Luke 18:31 we read: Jesus took the Twelve aside and told them, "We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled.

This is high Christology - the claim that Jesus makes regarding himself being the fulfillment of the ancient Jewish Messianic promises. There are things that are going to unfold and happen in Jerusalem when Jesus gets there. It’s like Jesus us saying to his disciples, “You’ve heard of these things before. You’ve longed for these things to happen. Now’s the time.”

1. In Genesis, God gave specific promises to the tribe of Judah regarding the covenant God made between himself and Israel. For example, Genesis 49:10 says “The scepter will not depart from Judah.” There was a man named Jesse who was of the tribe of Judah. Jesse had a son named David.

2. Isaiah 11:1 says “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.” The word “Branch” is commonly used to refer to the Messiah. The idea is that from Jesse, who is from the tribe of Judah, there’s going to come a “Messiah” who will bear fruit. There’s going to be a lasting kingship through David.

3. In Jeremiah 23:5 God said that he will raise from David’s line “a righteous Branch, a king who will reign wisely.”

4. In the book of Isaiah we see references to someone called “the servant of the Lord.” Which means, “Messiah.” “Anointed One.” The Greek words for “the Messiah” are “the Christ.”

5. Isaiah 42:1-4 say that the Messiah will not stop [i.e. falter] until he brings justice to the earth.

6. Isaiah 49 says that the “servant of the Lord” has the mission of re-gathering the tribes of Israel to bring them back to God.

7. In Isaiah 49:6 God says he will not only re-gather Israel. “I will make you a light for the Gentiles, that you may bring my salvation to the ends of the earth.”

8. Isaiah 50:6 speaks of the Messiah’s voluntary suffering: I gave my back to those who strike me, and my cheeks to those who pull out the beard; I did not hide my face from disgrace and spitting

9. In Isaiah 52:13 – 53:12 we read that the Messiah will be highly exalted but first will suffer terribly. He will actually be disfigured in his suffering. The words here say the people of Israel didn’t get it. They thought he was suffering for his own sins and wickedness. They didn’t realize he was bearing their sins, suffering for them, and by his wounds there was healing for them. Then these verses speak of his death and his continued life after that.

13 Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high. 14 Like as many were astonished at thee (his visage was so marred more than any man, and his form more than the sons of men), 15 so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they understand.

53 Who hath believed our message? and to whom hath the arm of Jehovah been revealed? 2 For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him. 3 He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not.

4 Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all.

7 He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth. 8 By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due? 9 And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth.

10 Yet it pleased Jehovah to bruise him; he hath put him to grief: when thou shalt make his soul [r]an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand. 11 He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.

This makes it absolutely clear Jesus is the Messiah; it’s undeniable.

10. Narrowing it down; in 2 Chronicles 7;19 God says if Israel’s sin reaches a certain level he will destroy the temple [Solomon’s], exile the people, and leave them in a state of judgment.

19 “But if you turn away and forsake the decrees and commands I have given you and go off to serve other gods and worship them, 20 then I will uproot Israel from my land, which I have given them, and will reject this temple I have consecrated for my Name. I will make it a byword and an object of ridicule among all peoples. 21 This temple will become a heap of rubble. All who pass by will be appalled and say, ‘Why has the Lord done such a thing to this land and to this temple?’ 22 People will answer, ‘Because they have forsaken the Lord, the God of their ancestors, who brought them out of Egypt, and have embraced other gods, worshiping and serving them—that is why he brought all this disaster on them.’”

God says to the people of Israel – “Forsake me… and I will destroy the temple in Jerusalem. - All of this happened in history.

11. The prophet Daniel prays in Daniel 9 that God would have mercy.

• God gives Daniel a revelation about the temple being rebuilt.
• Before this new temple is destroyed, Daniel is told that several things are going to happen.
• This includes the bringing of everlasting atonement – the final dealing with sin.

12. The Second Temple is built.

• The prophet Haggai lives to see this second temple built.
• But it’s nothing like the first temple, Solomon’s temple. Solomon’s temple was a stunning physical structure, far more imposing than the second temple. It also had the glory of God there. When sacrifices were offered, fire came down and consumed them.
• The second temple didn’t have the presence of God or the divine fire.

13. BUT… Haggai said the glory of the second temple would be greater than the glory of the first temple:

"For thus says the Lord of hosts: 'Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the Lord of hosts. The silver is mine, and the gold is mine, declares the Lord of hosts. The latter glory of this house shall be greater than the former, says the Lord of hosts. And in this place I will give peace, declares the Lord of hosts

God would fill the second temple with his glory. But when God says he’ll fill the temple with glory, He’s talking about filling the temple with His presence.

14. Then the prophet Malachi, says God Himself… will come to his temple and purify some of his people and bring judgment on others. Malachi uses a Hebrew term that always refers to God himself – the Lord – he will come to this Second Temple.

15. The second temple was destroyed in AD 70. The prophesied visitation of God had to take place before the second temple was destroyed. So guess what’s happening, e.g., a passage like John 7.  "37 On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” 39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified. 40 When they heard these words, some of the people said, “This really is the Prophet.” 41 Others said, “This is the Christ.”

16. The prophecy of Haggai is fulfilled when Jesus enters the temple courts and says things like “I am the light of the world,” and “If you are thirsty, come to me.”