LIVE DEBATES WITH MY DAD: Proving Jesus Is God And The Trinity Is True

Raised as an objection to the Trinity to argue that Jesus is a mediator distinct from God rather than fully divine.

Cited to argue that calling the Father "God" and Jesus "Lord" distinguishes the persons without denying the Son's full deity.

Mentioned in a discussion about whether Christ's ignorance of the hour reflects a limitation in his knowledge or only his role in revealing it.

Used to defend the claim that the Son's origin is eternal and therefore his begottenness does not imply that he is a created being.

Appealed to as a Quranic example that those who die do not cease to exist, countering an objection about Jesus' death meaning nonexistence.

Appealed to as support that death does not mean ceasing to exist, in response to a Muslim argument about Jesus dying.

Quoted by a modalist to argue that the singular divine name behind Father, Son, and Holy Spirit is Jesus.

Used to argue that the Son existed before the incarnation and was the agent through whom God created the world.

Linked with Hebrews 1 to identify the preexistent Son with the divine Word through whom all things were made.

Mentioned casually to explain a username referring to Sabbath breakers being turned into apes.

Presented as a prophecy of the crucifixion to explain that Jesus quoted its opening line from the cross to point listeners to its messianic fulfillment.

Cited to argue that God loved sinners first and demonstrated that love by Christ dying for them while they were still in unbelief.

Quoted to argue that God's love is shown in Christ dying for sinners before they believed, contrasting Christianity with Islam.

Quoted to criticize the Islamic idea that Jews or Christians are assigned to hell in place of Muslims as their rescue from hellfire.

Cited to argue that in Islam Muslims are saved by Jews or Christians being cast into hell in their place rather than by direct divine forgiveness.

Read as a second wording of the same teaching to emphasize the claim that a Jew or Christian is substituted into hell for a Muslim.

Discussed while searching for a Quran passage that conditions Allah's love on people loving and following him first.

Eventually cited to show that in the Quran God's love is conditioned on first loving and following him.

Used to argue that Allah does not love unbelievers, contrasting Islamic teaching with the claim that Christ loves sinners before their conversion.

Quoted to criticize the Islamic idea that Allah would replace sinless people with sinners, presenting it as an encouragement to sin rather than holiness.

Referenced alongside Psalm 22 as earlier prophetic evidence for the Messiah's suffering, crucifixion, and resurrection.

Brought up as the Quranic argument that Jesus and Mary cannot be divine because they ate food.

Raised to ask how the glory given to the disciples differs from the glory Jesus has with the Father.

Used to argue that Jesus possessed preexistent divine glory with the Father before the world existed.

Read to explain the disciples' shared glory as miracle-working power exercised in Jesus' name after his ascension.

Used to define one sense of Jesus' glory as the visible glory manifested in his signs and wonders.

Quoted to explain that believers share a derivative glory in miracle-working through Jesus's name, distinct from his eternal glory with the Father.

Cited to argue that Allah fills hell with his foot, undermining the explanation that Jews and Christians merely occupy otherwise vacant places.

Invoked to argue that a mere creature could not be worthy to open the scroll and receive the honor given to Jesus.

Appealed to in order to argue that Yahweh himself says he will atone for sin, so atonement cannot be left to a mere creature.

Appealed to in support of the claim that Yahweh himself atones for his people's sins, not a created substitute.

Used to argue that Jesus must share the Father's divine status because people are commanded to honor the Son just as they honor the Father.

Quoted to present Jesus as the exact imprint of the Father's nature and therefore not a mere created being.

Read aloud again near the end to press the claim that Jesus shares the same preexistent glory with the Father.