The Infinite Sin Debt Argument For The Trinity CRUSHED In 60 Seconds! Elijah Johnson Get's SONNED

Hinzugefügt: 2026-05-11

[00:00:00]Is some sin worse than others, ELIJAH?

[00:00:03]MHM.

[00:00:07]NO, WE INCUR AN INFINITE DEBT, and here is why.

[00:00:11]The weight of an offense is measured by the dignity or the value of the one who is offended. So then how can all sin be infinite if some sin is worse than others?

[00:00:23]So in regards to this, we make a distinction between uh infinite in regards to the object of the one who is offended and infinite in regards to the malice of the act itself. Okay, so can God be just if he's punishing unequal sin equally?

[00:00:39]What? Can God be just if he punishes unequal sins equally?

[00:00:45]Can God be just if he punishes unequal sins equally? I don't think that God does that.

[00:00:52]>> If he forgives a debt of infinite weight without satisfaction, he he's not being merciful.

[00:00:57]He is denying himself. So answer the question, then would God be just if he punishes sins which are unequal as though they're equal?

[00:01:06]Uh I mean they would be equal in regards to the dignity of the one that is offended. Uh but in regards to the gravity of like they're saying in their punishment, I don't think that everybody has the same punishment. Thank you very much. So you just totally dunked on yourself that because God is infinite that every sin must be infinite. All right, awesome.

[00:01:27]>> you heard what I said.

[00:01:28]>> Yes, that that's exactly what you just conceded to me.

[00:01:31]>> things are infinite in regards to the object of the one that is offended. So >> I've heard you, but you said yep.

[00:01:37]>> in regards to that, but in regards to the malice of the act, those things are different.

[00:01:42]>> No, now you're changing it. You said the punishment. You said the punishment. The punishment would not be equal when the sins are not equal. That proves that it is not infinite because God is infinite alone.

[00:02:00]>> Okay, so if Hebrews 4:15 says, "We do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin." Question, can God sin? No.

[00:02:15]Okay, could Jesus sin? No.

[00:02:19]Okay, so then how can Jesus be tempted as we are in every respect if he literally cannot sin? Because temptation is brought to fulfillment in three stages, by suggestion, delight, and consent. So, insofar as we are suggested to things that bring us to sin, Jesus is able to be tempted like that in every respect, but Jesus is never able to take delight in sin, nor is he able to consent. Okay, Jesus was led into the wilderness to be tempted by the devil.

[00:02:51]If we look up this word in the dictionary, okay, you're going to find out that this refers to entice to improper behavior, to tempt. In James 1:13, when it says, "For God cannot be tempted by evil," it literally means that you're untemptable, without temptation entirely. Can you show me one lexicon that will say the same thing you just said about the three stages of temptation?

[00:03:19]Yeah, so >> Is one. Uh like in regards to the lexicon, I don't have one on hand. I'm not going to share my screen right now.

[00:03:25]I'm not going to waste your time like that.

[00:03:26]>> Listen, I I'm just going to take that as a concession. You don't have a lexicon.

[00:03:30]You talk about three stages of temptation, but that's just your assertion. I find it very weird and not based in scholarship.

[00:03:37]Okay, so I'm asking about the language.

[00:03:39]The hypostatic union from the Council of Chalcedon asserts that Jesus is truly man, truly God, the properties of both natures preserved in one person. Okay, so that is using this language. I'm asking [music] you, do you need that in order to understand how Jesus is God?

[00:03:57]Do I I I don't have to fully understand that in order to know that Jesus is God, no.

[00:04:02]>> So then so then you don't need the doctrine of the hypostatic union.

[00:04:06]No, the doctrine of the hypostatic union is obviously shown within scripture.

[00:04:11]Somebody understanding >> Dude, you're not answering. You're not answering. I'm going to have to start pressing you now. I need you to give you a yes or no just like I did. You can qualify, but you have to answer it. So you don't need the hypostatic union to know how Jesus is God then.

[00:04:25]You don't need the hypostatic I don't know I don't understand the question.

[00:04:29]All right. So listen, if you don't understand that then I think you're you're kind of feigning ignorance here.

[00:04:34]Of course you need You appeal to two natures theory. That comes from the Council of Chalcedon, but yet here you are saying you don't really need that.

[00:04:41]Okay, to know Jesus is God. You're you're welcome to respond to that. I'm going to move on from there.

[00:04:45]>> Uh well, I mean in John chapter 1 it says that in the beginning was the word and the word was with God and the word was God. Then it says that the word became flesh. So like somebody could read John chapter 1 and understand that there's this person who was with the Father that took on flesh without ever reading Chalcedon. So Okay, so let's just go ahead and debunk that real quick before we move on. Right here, in the beginning was the word.

[00:05:09]Let's look this up in the dictionary.

[00:05:12]Definition number three. Does this refer to a person or a personified expression, Elijah?

[00:05:19]Well, Jesus is the expressed representation and image of God. Okay, does it refer to a person like you just said or does the word logos refer to a personification?

[00:05:30]Well, it refers to a person in this verse, yeah. Okay, so you just disagree with the best Greek-English lexicon used by scholars. Yeah, because you're calling it a person, It says like there brother, it says right there it is the distinctive teaching of the fourth gospel that this divine word took on human form in a human person that is Jesus. That's Yeah, that's it. Dude, that's after that's after verse 14.

[00:05:53]We're in verse one where it uses the word logos. No, in your in your source.

[00:05:58]>> I know. I know. You're You're not You're not paying attention. You said the word So, you're not Listen, you're not tracking probably on purpose. That word is a personification. It does become embodied in Christ like an attribute because this is a wisdom motif. You called it a person. That's literally not the definition of I was I was using the words that was on your source that you pulled.

[00:06:19]>> Okay, yeah. No, listen. Yeah, when it says the divine word become takes on flesh, that divine word is a personified expression. That's what the definition says. Yes, it is. Yes, it is. You don't You don't even know how to read that.

[00:06:33]So, do you agree that in order for mankind to re be redeemed from the curse of the law, Jesus had to die?

[00:06:43]Yeah, I mean, that's the way it was which it was fulfilled. Yeah. Okay, can God die?

[00:06:48]Yeah, if he takes on human nature.

[00:06:51]God can die if he takes on human nature.

[00:06:54]All right. I delivered to you as a first importance what I received that Christ died.

[00:07:00]Okay, the definition of die refers to a cease of functions whether earthly or transcendent.

[00:07:09]But when it calls God immortal, okay, the only God is immortal, it means impervious to death.

[00:07:19]Yeah, if he takes on human nature. It's a correct >> Okay, so so so tell me, how can you be impervious to death if you're able to die by taking on a human nature?

[00:07:30]Yeah, so when you're saying then this is once again it's talking about Jesus in 1 Timothy 1:17. It's literally talking about Christ. This is talking about his divine nature. You're not answering the question. Answer the question, Elijah.

[00:07:43]How is it that Jesus can be God and you agree he has to die for salvation, but yet God is impervious to death? Yes.

[00:07:52]>> Okay, so how is that possible by taking on a human nature? Okay, so in regards to the divine nature, God cannot die. In regards to the human nature, God can separate that soul from that body, which is death.

[00:08:06]So, that's the way in which God could die. Like, for example, God is impassable. He can't be touched. He can't be seen, as this verse is saying.

[00:08:14]But, in Zechariah chapter 12:10, it says that God is pierced. All right, how would that be possible? In Acts chapter 20:28, it says that God purchased the church with his own blood. How would that be possible?

[00:08:26]>> Yeah, they're metaphors. They're metaphors. You don't but is Jesus' human flesh God?

[00:08:31]Is Jesus' human flesh God? No, the person is God.

[00:08:34]>> Okay, right. So, it's the flesh that has blood. It's the flesh that was pierced.

[00:08:38]That's a metaphor and those are textual variants. Okay. Okay. Okay. Do Okay, so here we go. I asked you how is it that when the definition of immortal means you are impervious to death, that Christ can still die and deny the definition?

[00:08:54]You said, "Well, he dies according to his human nature." So, I have a question. Do human natures can they die apart from persons?

[00:09:05]Can human natures die apart from persons?

[00:09:09]Um >> [snorts] >> So, I mean, I don't I would say no. That's the correct answer, Elijah. Yes, no, natures cannot die apart from persons. Okay, so then when you can say Jesus died, the person died.

[00:09:23]In virtue of the human nature, yeah.

[00:09:24]Okay, but there we go again.

[00:09:27]If natures can't die, then you agree that Jesus still died, yes? The person died. Human nature, yeah.

[00:09:34]Okay, listen, do natures die apart from persons?

[00:09:38]So, the person who has the nature that soul of that person separates from that body. So, it is proper to say that Jesus died. Okay. Okay, so The way he dies is in virtue >> All right, I'm going to ask it again.

[00:09:52]You didn't You didn't answer. Can do natures die apart from persons?

[00:09:59]Do na- I mean like Animals not a person, their nature dies.

[00:10:04]So, if that's your question, then obviously you would have natures that die apart from persons. Oh my gosh, dude. Okay, can the nature die apart from a person? Why you avoiding the question? Do you know what a Do you know what a nature is? Define nature, Elijah.

[00:10:19]What's nature?

[00:10:20]>> of action. Okay, can a principle of action die apart from a person?

[00:10:24]No, the the person is is going to have that rational nature that you >> All right, notice how he will not answer the question, right? You just did a second ago, but now you're trying to backtrack.

[00:10:33]>> Can human natures die apart from persons?

[00:10:37]Um So, I mean I don't I would say no. Human nature, yeah.

[00:10:43]Natures don't die apart from persons.

[00:10:45]You know it. You know that. Okay, so then Jesus the person died, yes? Yeah.

[00:10:51]Okay, so is Jesus a divine person or human person or both? He's a divine person. Okay, did the divine person died?

[00:11:00]In virtue of his human nature, yeah.

[00:11:01]Okay, so Jesus died and didn't die.

[00:11:05]No, so When you're talking >> is it Is it Is the person who died a different person than the one who can't die?

[00:11:14]No, so when you're saying >> So then the person died. All right, Elijah, this is This is fairly basic, man. Come on. All right.

[00:11:20]>> Yeah, it is.

[00:11:21]No, it's basic Christian theology. No, no, no, no, listen. theology.

[00:11:26]>> You're a I'll answer your question. So, yes. Jesus died. The divine person died in virtue of his human.

[00:11:39]The body and soul that he created for himself, that soul separated from that body. It belongs to a divine person, so the divine person dies in virtue of the humanity. He does not die in virtue of the divinity. That can never die. That is immortal. That can Okay. Okay, got you. Now, give me this. Just give this to me, okay?

[00:11:56]Can a nature, the principle, all right, can it die apart from the person?

[00:12:02]This is like the sixth time you asked me that question. You to give me a direct answer, Elijah. Yes or no?

[00:12:08]Can the nature die apart from the person?

[00:12:11]It's sure no. No. Okay, so then when you're saying yeah, he dies in virtue of the human nature, that's a nothing burger. You're trying to index the predicate dying to a nature. That's a fallacy of reification. Natures don't die. Persons die. So, you believe that Jesus, the same person, both died and didn't die, correct?

[00:12:33]>> It No, so the thing that you need to You need to answer the question. I 30 seconds, Elijah. So, you agree that the same person who died is not a different person than the one who didn't die.

[00:12:45]Yeah, absolutely. Okay, so then that's a contradiction. P and not P. Jesus died and didn't die. Yeah. No one is saying that Jesus died and did not die um in the same sense. And that would be what was required for a contradiction, which is what I was showing in the rebuttal.

[00:13:00]So, Jesus dies in the sense that he dies is in virtue of his humanity. He does not die in virtue of his divinity. Okay, so folks, the moment he acknowledged that it's not a different person who dies than didn't die, he acknowledged the same respect. So, his statement that he can die and not die in virtue of nature, again, is a fallacy of reification. He's basically creating a phantom subject out of a nature. Natures aren't the predicate aren't subjects of predicates like dying. So yes, you affirm the same respect in one person.