That's my point. Jesus isn't saying that he existed, in any form, prior to his birth. Jesus is saying that the Father planned to glorify him before the earth was formed.
You can disagree with my interpretation, but you can't say that the text necessarily rules it out.
Scripture contains many references explicitly pointing to the preexistence of the Messiah, and I have demonstrated this repeatedly from the Scriptures. If you disagree with Scripture, that is not my concern.
And the doxa of Messiah was His own with the Father.
First, In His ordinary contact with people here below, He appeared not to be what He was, and appeared to be what He was not. Instead of its being impossible for any person, at any moment, to doubt that He was the Everlasting Son of the Father in human flesh, it seemed hardly possible to believe it-so entirely like other men was He in His appearance anal ordinary movements, and often even more helpless than many other men.
Secondly, That this was a shrouding of His proper glory, and a continual and sublime exercise of Self-restraint, is evident not only from what we know of His proper glory and dignity and freedom, and what He once and again said of it, but from the occasional breakings forth of that glory and majesty of His-as if to let men see for a moment Whom they had in the midst of them, and what a carriage He might have assumed if it had been but fitting that His whole glorious Self should be habitually displayed before them.
Well, He submitted during all the days of His flesh, for the high ends on which He came here, thus to restrain Himself; and so "the world knew Him not" and "received Him not." But it could not be that He should be contented with this abnormal condition; it could not be but that He should desire its cessation and feel it to be such joy as He told His disciples, scarcely a brief half hour before this, they should rejoice in on His account (see the note at Joh_14:28).
But the wonder of this restoration of the glory which He had with the Father before all time is, that it was to be in our nature.
His divine glory as the Only begotten of the Father was never lost, and could not be parted with; it was inalienable and essential.
But during the days of His flesh it was shrouded from human view; it was not externally manifested; in respect of it, He restrained Himself. And what He now asks is, that this veil might be removed from Him as the Incarnate One, and that as the risen and ascended Representative of Humanity-the Second Adam-He might be invested and manifested in the glory which He had with the Father before the world was. Transporting thought!
With thine own self (para seautōi). “By the side of thyself.” Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. Jhn_1:1) enjoyed before the Incarnation (Jhn_1:14). This is not just ideal pre-existence, but actual and conscious existence at the Father’s side (para soi, with thee) “which I had” (hēi eichon, imperfect active of echō, I used to have, with attraction of case of hēn to hēi because of doxēi), “before the world was” (pro tou ton kosmon einai), “before the being as to the world” (cf. Jhn_17:24).
It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words.
But even Harnack admits that the words here and in Jhn_17:24 are “undoubtedly the reflection of the certainty with which Jesus himself spoke” (What Is Christianity, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Php_2:5-11).
@ProDeo be careful my brother.
J.