Towards Eternity

How misused: Misrepresented Jesus' statement 'this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent' to deny his divinity and promote an Islamic monotheistic concept of God's oneness, claiming Jesus himself advocated for an exclusively unitarian God in an Islamic sense.

Scripture's answer: John 17:3, within Trinitarian theology, affirms the Father as 'the only true God' not to deny Jesus's deity, but to distinguish Him as the singular source of divinity from all false gods. Jesus' prayer emphasizes knowledge of God (Father, Son, and Holy Spirit equally divine) as the gateway to eternal life, consistent with His own divine claims elsewhere in the Gospel (e.g., John 10:30, John 14:9).

How misused: Misused the Hebrew word 'echad' (one) to imply a simple numerical singularity, aligning it with Islamic Tawhid (undifferentiated monotheism) and arguing that Jesus' affirmation of the Shema negates the Christian doctrine of the Trinity. This ignores the compound unity implied by 'echad' when referring to God in its broader biblical context.

Scripture's answer: The Hebrew word 'echad' (אֶחָד) in Deuteronomy 6:4 and elsewhere can denote a compound unity, not just absolute singularity (e.g., 'one flesh' in Genesis 2:24). Christian theology understands God's oneness as a Trinitarian unity (three Persons in one Divine Essence), not a denial of numerical unity but a profound statement about the complex nature of the singular God. Jesus' affirmation of the Shema does not contradict His own divinity or the Triune nature of God.

How misused: Interpreted Jesus' warning against those who call him 'Lord, Lord' but do not do the will of the Father as a refutation of Christian belief itself, implying it showcases a contradiction or flaw in faith, rather than an emphasis on obedient discipleship under Jesus' divine authority.

Scripture's answer: Matthew 7:21-23 is not a refutation of Christianity but a call to authentic, lived faith. Jesus' warning is directed at those who profess belief but lack genuine obedience, underscoring that true faith in Him (as Lord, implying His divine authority) is evidenced by a life aligned with God's will. It reaffirms His divine authority to judge, not diminishes it.

How misused: Cited 'no one can see me and live' to claim contradictions within the Bible, particularly regarding Jesus being seen by people. This ignores the concept of theophanies and Christophanies, where God reveals Himself in veiled or mediated forms, and the Incarnation of Jesus, where God becomes fully human.

Scripture's answer: Exodus 33:20 refers to seeing God in His unmediated, unveiled glory, which fallen humanity cannot endure. However, the Bible also records theophanies (God's temporary appearances in various forms) and Christophanies (pre-incarnate appearances of Christ). Jesus being seen by humans is the unique event of the Incarnation, where God the Son fully entered human flesh, making God observable in a way that preserved human life while perfectly revealing divine character (John 1:14; Colossians 1:15; Hebrews 1:3).

How misused: Claimed that Satan was 'right' in Genesis 3:4-5 because Adam and Eve did not die physically immediately after eating the forbidden fruit, misinterpreting the 'death' consequence as solely physical and immediate, rather than spiritual separation from God and the introduction of mortality.

Scripture's answer: The 'death' spoken of in Genesis 2:17 encompasses spiritual death (separation from God) and the initiation of physical mortality, not necessarily instantaneous physical cessation. Adam and Eve experienced spiritual death immediately, became mortal, and eventually died physically. Satan was a deceiver then, and his words were a lie aimed at undermining God's command and character.

How misused: Repeatedly claimed that these passages, and others, refer to Muhammad, removing them from their historical and theological context within biblical narrative. Deuteronomy 18:18 is applied to Muhammad as 'a prophet like Moses,' and John 16:13 (the Comforter/Paraclete) is equated with 'Ahmad,' an alleged name of Muhammad.

Scripture's answer: Deuteronomy 18:18 refers to a prophet whom God would raise 'from among their fellow Israelites,' fulfilled in Jesus Christ (Acts 3:22-23, Acts 7:37). Jesus was a prophet who performed signs, spoke with divine authority, and brought a new covenant, like Moses, but was also uniquely God Incarnate. John 16:13 refers to the Holy Spirit, the 'Spirit of Truth,' who would guide believers into all truth and glorify Christ. The term 'Paraclete' (παράκλητος) refers to an advocate, helper, or counselor, and there is no linguistic or theological basis to equate it with 'Ahmad' or Muhammad.

How misused: Incorrectly asserts that Abraham was commanded to sacrifice Ishmael, rather than Isaac, directly contradicting the Judeo-Christian narrative. This becomes a foundation for Islamic holidays and interpretations.

Scripture's answer: According to the universally accepted Judeo-Christian texts (Genesis 22:2), God commanded Abraham to sacrifice his 'only son,' Isaac (born to Sarah, the child of promise). Islamic tradition, however, identifies the son as Ishmael. The biblical narrative is precise, and the theological significance of Isaac as the son of promise is paramount to the covenant.

How misused: Interpreted anthropomorphic language describing God's actions or emotions (e.g., regret, rest, being hidden from) as literal indications of divine imperfection, weakness, or fallibility, contrasting it with Allah's absolute transcendence and perfection in Islam. This ignores figurative language used to help humans understand divine-human interaction.

Scripture's answer: Biblical anthropomorphic language (e.g., God 'regrets' in Genesis 6:6) is a literary device to convey God's intense emotional response to human sin and His perfect justice, not a literal statement of divine imperfection or changeability. God 'resting' in Genesis 2:2 signifies the completion of creation, not fatigue. These are accommodations for human comprehension, affirming His transcendent nature while revealing His relational character.