Sam Dawah

How misused: Repeatedly used to argue that 'the Word' is merely God's command 'Be!' or an attribute, not a distinct divine person, thereby denying Jesus' pre-existence and divinity. They conflate 'Word of God' with the Quran as an uncreated attribute of Allah, but simultaneously claim Jesus, the 'Word of God,' is a created being.

Scripture's answer: John 1:1-3 explicitly states, 'In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not anything made that was made.' This identifies Jesus Christ as the eternal, pre-existent, divine Logos, distinct from but co-equal with God the Father, and active in creation. The Greek 'ho logos' (the Word) refers to a divine person, not merely an attribute or command.

How misused: Misinterpreted to mean Jesus' unity with the Father is merely a unity of purpose or mission, not an ontological unity of divine essence. They argue that this 'oneness' is analogous to the unity believers share with Jesus and the Father (John 17:21-23), thereby diminishing Jesus' unique divine status.

Scripture's answer: Jesus states, 'I and the Father are one' (John 10:30). The Greek 'hen' (one) is neuter, indicating one essence or nature, not just one purpose. The Jewish leaders immediately understood this as a claim to deity, picking up stones to stone him for blasphemy (John 10:31-33), clearly demonstrating they perceived it as more than mere unity of purpose. John 17:21-23 describes a unity of spirit and purpose, while John 10:30 describes an ontological unity.

How misused: Selectively quoted as 'this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent' to argue that only the Father is the 'only true God,' thereby excluding Jesus and the Holy Spirit from divinity. This verse is taken out of its Trinitarian context to support a Unitarian view.

Scripture's answer: In context (John 17:1-5), Jesus is praying to the Father as distinct persons within the Godhead, yet the entire Gospel of John affirms Jesus' divinity (John 1:1, 8:58, 20:28). The phrase 'only true God' emphasizes the uniqueness of the Godhead against polytheism, not a denial of Jesus' co-equality within that same Godhead. Jesus is identified in 1 John 5:20 as 'the true God and eternal life.' The Father is 'the only true God' in contrast to idols, not in contrast to the Son or Holy Spirit.

How misused: Used to argue that Jesus lacked omniscience, and therefore cannot be God. 'But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father.' This is used to assert a defect in Jesus' divine attributes.

Scripture's answer: This verse describes Jesus' voluntary self-limitation (kenosis) in His incarnate, human state, not a defect in His divine nature. As fully God and fully man (hypostatic union), Jesus operated within the confines of His human nature, choosing not to exercise His divine omniscience regarding this specific knowledge, yet retaining full divinity (Philippians 2:5-8). His divine nature inherently possesses all knowledge, but His human nature experienced limits.

How misused: Misrepresented as 'Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”' to claim that God literally cursed Jesus, implying Jesus was sinful or that God is malevolent. This is frequently used as 'proof' of biblical corruption or Jesus' inferiority.

Scripture's answer: Paul quotes Deuteronomy 21:23 to explain that Jesus, though sinless, *became* the object of the curse *for us*, taking upon Himself the penalty of the Law's demands. He was not personally cursed by God for His own sin, but bore humanity's sin and its resulting curse, thereby redeeming us. This is a redemptive act of substitutionary atonement, not an indictment of Jesus' character.

How misused: Grossly misrepresented as God commanding or endorsing child rape and forced marriage for a sum of money. This passage, which deals with seduction and not violent rape (for which the penalty was death, Deut 22:25-27), is taken out of its ancient Near Eastern legal and protective context to accuse the biblical God of immorality and justify perceived Islamic practices.

Scripture's answer: This law applies to a case of seduction (a non-betrothed virgin) rather than violent rape, for which the penalty was death. The purpose was to provide restitution and ensure the seduced woman, who would have lost her marital prospects and honor in that society, was provided for and protected by marriage and a penalty payment. It protected the victim, not rewarded the perpetrator, and was a legal mechanism in a specific historical context, not a universal moral endorsement of sexual coercion.

How misused: Used to assert that Jesus' mission was exclusively to the 'lost sheep of Israel' (ethnic Jews) and not for Gentiles, thereby denying His universal mission and validating Muhammad as a universal prophet. This is typically invoked when discussing the Canaanite woman.

Scripture's answer: While Jesus' earthly ministry initially focused on Israel (Matt 15:24), He demonstrated compassion and ministered to Gentiles (e.g., the Canaanite woman, Matt 15:21-28; the Roman centurion, Matt 8:5-13). Moreover, His Great Commission unequivocally commands His disciples to 'go and make disciples of all nations' (Matt 28:19), extending salvation universally. This reflects a divine order of salvation history, not a permanent limitation on His redemptive work.

How misused: Dismissed as a messianic prophecy for Jesus, with claims that it refers to King Hezekiah, or that its titles like 'Mighty God' cannot apply to Jesus because it would imply a second God, conflicting with Islamic Tawhid.

Scripture's answer: Isaiah 9:6 prophesies the birth of a child who will bear divine titles, including 'Mighty God' (El Gibbor) and 'Everlasting Father' (Avi 'ad). While Hezekiah was a good king, no Jewish tradition ever applied these divine titles to him. Christians recognize this as a clear messianic prophecy fulfilled in Jesus Christ, affirming His divine nature and co-equality with God the Father.