Debate: Is Jesus The Most High God | GodLogic Vs. The Orthodox Muslim

Cited to define Yahweh as the one who rules over all, supporting the argument that the true Most High must possess supreme authority and therefore Jesus cannot be Yahweh if he i...

Used alongside Psalm 103 to argue that Yahweh is exalted as head over all, so highest authority was treated as an essential divine property.

Quoted for 'God is the head of Christ' to argue that the New Testament presents Christ as subordinate to God without qualification.

Used for 'Christ is of God' / 'belongs to God' to reinforce the claim that Jesus is under God rather than identical with the Most High.

Appealed to on both sides: one side used it to say God places all things under Jesus, showing derived authority; the other used the broader passage to argue Jesus is exalted abo...

Quoted to stress that even when all things are put under the Son, God is excluded and the Son is finally subjected to God, so Jesus is not the ultimate highest authority.

Used as an example where the Gospel writer adds an explanatory note ('the temple he spoke of was his body'), to argue NT authors do clarify misunderstandings when they want to.

A central disputed text: one side used it to argue Jesus is exalted and worshiped because of obedient suffering, implying derived status; the other used it to argue Christ preex...

Used to contrast worship of God as Creator in chapter 4 with worship of the Lamb in chapter 5 because he was slain, arguing Jesus receives worship on a different basis than Yahweh.

Cited for 'none like you among the gods' and universal worship of the Lord, then used to argue that if Jesus shares the divine uniqueness, he cannot be merely a lesser god.

Used to emphasize that no heavenly being is comparable to Yahweh, setting up the claim that Jesus' full likeness to the Father in Hebrews would identify him with God rather than...

Quoted as part of the Old Testament theme that no likeness can be made to God, then used rhetorically against the idea that Jesus is only a lesser divine being.

Used with Isaiah 40:18 to stress God's incomparable uniqueness over creation and the heavenly beings.

Quoted for 'to whom will you liken me or make me equal' to argue that if Jesus is truly equal in divine nature, he must be more than a secondary deity.

Used repeatedly to argue that Jesus is the exact imprint of God's nature, sustains the universe, and sits at the right hand of Majesty on high; the opposing side answered that t...

Used to argue that only Yahweh 'sits on high,' so Jesus sharing that status implies divine identity rather than creaturely inferiority.

Quoted to show Yahweh is exalted above all gods; this was used to answer the objection that being 'exalted' would disqualify Jesus from deity.

Cited to argue that the fullness of deity dwells bodily in Christ, supporting the incarnation and two-natures reading against the charge of ad hoc theology.

Used to argue that the Son inherited a name above angels and is worshiped by all God's angels, which was presented as evidence that the Father himself commands divine worship of...

Quoted in its Septuagint form ('worship him, all his angels') and linked to Hebrews 1 to argue that a text about Yahweh Most High is applied directly to Jesus.

(LXX) Quoted in its Septuagint form ('worship him, all his angels') and linked to Hebrews 1 to argue that a text about Yahweh Most High is applied directly to Jesus.

Used for the command that all gods bow down, plus the 'Rock' and jealousy language, to argue that Yahweh-texts from the Song of Moses are later applied to Christ.

Used for the command that all gods bow down, plus the 'Rock' and jealousy language, to argue that Yahweh-texts from the Song of Moses are later applied to Christ.

Used for the command that all gods bow down, plus the 'Rock' and jealousy language, to argue that Yahweh-texts from the Song of Moses are later applied to Christ.

Used to identify Christ as the spiritual Rock, the one Israel tested, and the Lord whose jealousy is provoked, thereby linking Jesus with Yahweh in the wilderness narratives.

Used to identify Christ as the spiritual Rock, the one Israel tested, and the Lord whose jealousy is provoked, thereby linking Jesus with Yahweh in the wilderness narratives.

Used to identify Christ as the spiritual Rock, the one Israel tested, and the Lord whose jealousy is provoked, thereby linking Jesus with Yahweh in the wilderness narratives.

Cited as the wilderness episode where Israel tested God and was punished by serpents, then connected to 1 Corinthians 10's statement about testing Christ.

Quoted by the Muslim debater to argue that 'morphe' language does not require essential nature, since Jesus appeared in a different form to two disciples.

Used to answer the 'rock' argument by noting Abraham is also called a rock, so the title alone does not prove deity.

Raised in cross-examination to argue that the 'Son of Man' and 'Most High' language applies to Jesus, while the response stressed that the Son of Man receives authority from the...

Raised in cross-examination to argue that the 'Son of Man' and 'Most High' language applies to Jesus, while the response stressed that the Son of Man receives authority from the...

Raised in cross-examination to argue that the 'Son of Man' and 'Most High' language applies to Jesus, while the response stressed that the Son of Man receives authority from the...

Raised in cross-examination to argue that the 'Son of Man' and 'Most High' language applies to Jesus, while the response stressed that the Son of Man receives authority from the...

A major disputed text: one side argued Jesus identifies the Father as the only true God; the other argued this does not exclude the Son from sharing the same true divine nature.

Discussed as a text that may call Christ 'God over all'; the Muslim debater appealed to commentary and punctuation arguments to read it instead as a doxology to the Father or as...

Used by the Muslim debater to argue Peter reapplies Old Testament covenant language to Christians without making them ancient Israel, so Hebrews can likewise reapply Yahweh text...

Quoted to argue Matthew reapplies Hosea's 'out of Egypt I called my son' to Jesus, showing that NT authors can reuse older texts typologically rather than as strict identity cla...

Mentioned as a Hebrews proof text where a Psalm about an Israelite king is applied to the Son; the Muslim debater used it to argue the author is reusing royal-divine language ty...

Asked about in Q&A as a challenge to Jesus' goodness and deity; the Christian answered it as a probing question, while the Muslim appealed to variant-reading arguments to make i...

Used in Q&A to argue Jesus is 'above all' and therefore shares the Father's heavenly supremacy; the response limited this to supremacy over creation, not over God the Father.

Raised to show that the Son can also be called 'the true God'; the Muslim debater denied that this verse identifies Jesus as the referent, while the Christian used it to answer ...

Cited in Q&A about Jesus before the high priest; used to argue Jesus claimed the Danielic Son of Man role, with disagreement over whether this amounted to a divine identity clai...

Used to argue that Christ possessed heavenly glory with the Father before the world existed and later set it aside in the incarnation.

Quoted to support the claim that the Father is 'God of all flesh'; the Christian used it to explain how the Father can be called Jesus' God with respect to his humanity.