EFDawah

How misused: Misused to assert the 'Word' (Logos) is merely a created entity or command, denying the co-eternal, divine nature of Yeshua with the Father.

Scripture's answer: John 1:1 states 'In the beginning was the Word, and the Word was with God, and the Word was God.' The Greek 'Theos en ho Logos' (God was the Word) explicitly affirms Yeshua's divine nature and co-eternality with God the Father, not merely a created command or entity. Yeshua is not merely 'of divine origin' like Adam, but is God Himself (John 1:18; Philippians 2:6; Colossians 1:15-17; Hebrews 1:3).

How misused: Misinterpreted to mean Yeshua affirmed the perpetual, literal enforcement of the entire Mosaic Law for all believers, using it to claim Christians are 'lawless' for not following it, thereby denying His fulfillment of the Torah.

Scripture's answer: Yeshua states 'Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.' (Matthew 5:17). Fulfillment means bringing to completion and perfect expression, not perpetual literal observance for all people under the New Covenant. Yeshua fulfilled the Law's demands (Matthew 3:15, Romans 8:3-4) and its sacrificial system (Hebrews 9:11-14). While the moral principles of the Torah remain, the ceremonial and civil aspects find their culmination in Yeshua and are not binding on Gentile believers (Acts 15; Galatians 3:23-25; Hebrews 8:6-13).

How misused: Used to argue for a Unitarian God by selectively focusing on 'this is eternal life, that they know You, the only true God, and Jesus Christ whom You have sent,' thereby denying Yeshua's co-equality and divinity with the Father.

Scripture's answer: John 17:3 affirms the Father as the 'only true God' while simultaneously identifying Yeshua as 'whom You have sent.' This verse, in context with the entire Gospel of John (e.g., John 1:1, 1:18, 8:58, 10:30, 20:28), highlights the distinct persons within the Godhead while maintaining their unified divine nature. It does not negate Yeshua's divinity but describes His unique mission as the incarnate Son. To know the Father is to know the Son (John 14:7-9).

How misused: Misinterpreted to mean Yeshua was personally cursed for sin and therefore unrighteous or 'Satan,' denying His substitutionary atonement where He bore the curse of sin on humanity's behalf.

Scripture's answer: Galatians 3:13 states 'Messiah redeemed us from the curse of the Law by becoming a curse for us—for it is written, 'Cursed is everyone who hangs on a tree.'' This refers to Yeshua bearing the *penalty* of the curse (Deuteronomy 21:23) on our behalf, not becoming personally unrighteous. His perfect righteousness (2 Corinthians 5:21) allowed Him to be the spotless sacrifice, thus redeeming us from the Law's condemnation.

How misused: Used to reject the doctrine of Original Sin, claiming it proves humanity's inherent capacity to choose good or evil after the Fall, ignoring the pervasive impact of sin described throughout Scripture.

Scripture's answer: Genesis 4:7 ('If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.') speaks to Cain's immediate moral choice, not the inherent nature of post-Fall humanity regarding sin. It does not negate the broader biblical teaching of humanity's fallen nature and inherited sinfulness (Romans 3:23, 5:12, Psalm 51:5) that affects our ability to perfectly obey God without divine grace.

How misused: Misinterpreted to mean Yeshua condemns Christians for not following the Mosaic Law or for performing miraculous works, denying the passage's warning against false profession and lawlessness (anomia) arising from a lack of genuine relationship with Him.

Scripture's answer: Matthew 7:21-23 warns against a false profession of faith ('Lord, Lord') not accompanied by genuine obedience to Yeshua's teachings and His Father's will. The 'lawlessness' (anomia) refers to a disregard for Yeshua's authority and moral commands, not necessarily a failure to adhere to the ceremonial aspects of the Mosaic Law under the New Covenant. This passage highlights the need for a true relationship with Yeshua, not a works-based justification through the Law (Luke 6:46).

How misused: Misrepresented Paul's Nazarite vow as an endorsement of ongoing animal sacrifices for Christians, rejecting Yeshua's finished work and the cessation of the Old Covenant sacrificial system.

Scripture's answer: Paul's actions in Acts 21 (taking a Nazarite vow) were a demonstration of his Jewish identity to counter false accusations from Jewish believers that he taught Jews to forsake the Law (Acts 21:20-24). It was a cultural act to avoid offense, not a theological endorsement of the continuation of the sacrificial system for Gentiles or as a means of salvation for anyone (Galatians 2:16, Hebrews 10:1-14).

How misused: Misrepresented to refer solely to the nation of Israel, denying its prophetic fulfillment in Yeshua's atoning suffering and death.

Scripture's answer: Isaiah 53 explicitly describes the suffering servant who is 'pierced for our transgressions' and 'bore the sin of many' (Isaiah 53:5-6, 12). While Israel is sometimes portrayed as a suffering servant, the specific details of vicarious suffering, silent endurance, and death with the wicked/rich are uniquely fulfilled in Yeshua HaMashiach (Matthew 8:17, Acts 8:32-35, 1 Peter 2:24-25). Rabbinic Judaism historically attributed Isaiah 53 to the Messiah, even if modern interpretations often re-apply it to Israel.