4 Hours Of PURE COOKING Of Muslims and Heretics On Christ Being God@TheWordandI

Cited at the opening as a recognizable Quran verse about fearing a wife's disobedience; it was used jokingly while telling viewers to hit the like button, trading on the verse's...

Raised by a Muslim caller to argue Moses was called 'god' to Pharaoh, so divine language applied to Jesus need not mean literal deity; the host rebutted that Moses did not perso...

Used to rebut Oneness-style reasoning by showing the Father gave the Spirit to the Son to pour out, so Father, Son, and Spirit are personally distinct.

Used against the 'general confirmation' defense by arguing the Qur'an condemns believing part of scripture while rejecting the rest, so Muslims cannot selectively affirm only Bi...

Quoted by a guest to argue Jesus has a God and therefore is distinct from the Father and not God in the same sense.

Cited in response to John 20:17 to show Thomas directly calls Jesus 'my Lord and my God' and Jesus accepts rather than rebukes the confession.

Used to explain the incarnation: since God is 'the God of all flesh,' the Father can be Jesus' God according to Christ's human nature without denying Christ's deity.

Read by a guest to stress the distinction between the Lamb and the one seated on the throne, since the Lamb takes the scroll from the enthroned figure.

Read in reply to Revelation 5:7 to argue that both the one on the throne and the Lamb receive worship, so the Lamb must share divine status.

Used by a guest to present the Messiah as the Spirit-anointed branch from Jesse, emphasizing Jesus as an empowered servant rather than divine by nature.

Used to argue that the Davidic branch/Messiah is called 'Yahweh our righteousness,' so the coming Christ shares the divine identity.

Cited to say scripture explicitly calls Jesus 'God,' even if one insists on asking whether Jesus said the words directly himself.

Brought up in a Trinitarian Q&A about the Comforter to discuss how the Son sends the Spirit and how to explain personal distinction within the Godhead.

Used to argue that Islamic sources portray Allah as appearing in a form matching what worshipers imagined, which the host used to compare Islam—not Christianity—to avatar/form-m...

Used to argue that the Qur'an presents Allah as speaking from/in the fire to Moses, supporting the claim that Islam also includes divine manifestation language.

Used to show Allah can bless/glorify himself in Quranic speech, reinforcing the host's reading of Qur'an 27:8 where Allah speaks about himself.

Used to argue the Son is the exact imprint/expression of God's nature, supporting the claim that Father and Son share the same divine essence.

Used in a discussion of the Word to identify Christ personally as 'the Word of God,' against the claim that the Word is merely an impersonal spoken utterance.

Used to link Jesus' end-times judgment with the winepress imagery of Yahweh in Isaiah 63, arguing that Christ performs a uniquely divine role.

Paired with Revelation 19:15 to show that Yahweh alone treads the winepress, so if Jesus does this in Revelation, he shares Yahweh's identity.

Invoked in an attempted word-study argument around 'Most High' and Elyon; the exchange centered on Daniel's 'Most High' language before collapsing into a phonetic fallacy.

Used pastorally to tell a doubting Christian to ask God for wisdom and stop being double-minded or tossed around by objections.

Used to argue the Son preexisted creation because God made the worlds through him, countering the claim that the Son began only at Jesus' human birth.

Appealed to alongside Hebrews 1:2 in order to identify the preexistent Word as the same agent through whom creation came to be.

Repeatedly used by Muslim callers to argue that only the Father is the true God and Jesus is therefore excluded; the host answered by arguing the grammar does not exclude the So...

Used by a Muslim caller to argue that the Son's lack of knowing the day/hour proves Jesus cannot be God.

Used to argue Jesus is identified as a prophet, not God, and therefore should not be read as divine.

Used to argue that Jesus' self-identification as Alpha and Omega / First and Last is a direct divine claim.

Used from the Qur'an to show that 'the First and the Last' is a title of Allah, so Jesus using the same title was argued to be a divine claim.

Used by a Muslim caller to argue that Jesus praying all night to God shows he is not God but a distinct dependent servant.