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Jesus about his divinity

Muslims and others who reject Christ's divinity frequently argue that Jesus never expressed to be God. They accuse the authors of the Bible of putting these titles on Jesus, although there are clear references to Jesus as God. It can be a help to support the growth and respect of a Muslim for Jesus Christ as Savior when they read carefully the words of Jesus about his divinity. The Gospel of John provides the most direct statements about the divinity of Jesus. With this Bible book, Muslims have the most difficulties. However, outside this book the are many other indications in the Bible that declare Jesus Christ divine. The discussion of Christians with Muslims and other non-Christians provided learned lessons about how to communicate the exceptional position of Jesus Christ above all.

Divinity

A definition of divinity is “the state of being a god” [1]. By saying that Jesus Christ is divine, it is therefore not the same that he is God. Some non-Christian religions support that Jesus Christ is a god, but not the Supreme God. These days, the terms divinity and deity are not interchangeable. It is possible to call Jesus divine but to deny that he is equal to God. For clarity we assume on this page that when we call about divinity, it means to be equal to God.

1. Jesus explained that he is God in a direct way

Omnipotent: all powerful

To have all power is proof of having the competence only God has. There are a number of verses in the New Testament in which Jesus says that he has this level of power. Jesus speaks with a level of authority no prophet ever claimed. His authority over creation is like the voice that commands nature. Such amazing power has been described in the Gospel. Jesus Christ claims to have power both in our visible world and in the invisible heaven: “And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth.’” (Matthew 28:18) Direct control of Jesus Christ over the natural world: “Then He arose and rebuked the wind, and said to the sea, ‘Peace, be still!’ And the wind ceased and there was a great calm.” (Mark 4:39). This verse shows the. These acts can be compared with verse in the Hebrew Scripture were only God Almighty is capable to do such actions: “O Lord God of hosts, Who is mighty like You, O Lord? Your faithfulness also surrounds You. You rule the raging of the sea; When its waves rise, You still them“ (Psalm 89:8-9). The authority of Jesus over nature shows his power like the Creator’s power of heaven and earth, and not a request of a prophet. There is glory proceeding from his own being, and it is not borrowed: “and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light.“ (Matthew 17:2). The divine glory radiates from Jesus, and it shows his sovereign control over his form and appearance. Radiant glory is only connected with God: “The sight of the glory of the Lord was like a consuming fire on the top of the mountain in the eyes of the children of Israel” (Exodus 24:17) and “Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle” (Exodus 40:34-35). Self-resurrection as a uniquely divine act: “No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again” (John 10:17–18). Power over life and death is limited only to God: “Now see that I, even I, am He, And there is no God besides Me; I kill and I make alive; I wound and I heal; Nor is there any who can deliver from My hand” (Deuteronomy 32:39).

Eternal: without beginning and without end

As the Word of God and Spirit of God, Jesus has an existence before the universe and has no end. “Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM.’” (John 8:58) “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father”. (John 16:28) “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty”. (Revelation 1:8) “I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” (Revelation 22:13)

Authority: confirmation to be one and the same with God

“But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy”. (Matthew 26:63-65) “I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not ” (John 10:30-33). “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake.” (John 14:9-11)

Supreme Judge: overlord of the last

Jesus says that he is the author of the righteousness report for all people on the last day of the universe. “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works”. (Matthew 16:2) “For the Father judgeth no man, but hath committed all judgment unto the Son”. (John 5:22) “And hath given him authority to execute judgment also, because he is the Son of man”. (John 5:27) “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins”. (John 8:24)

Omnipresent: to be all over creation

Jesus said that he is present everywhere. “For where two or three are gathered together in my name, there am I in the midst of them”. (Matthew 18:20) “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” (John 6:35) “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty”. (Revelation 1:8)

Omniscient – having absolute knowledge

Jesus said that he knows every heart and is able to look right into the heart of a human being. “Nathanael saith unto him, ‘Whence knowest thou me?’ Jesus answered and said unto him, ‘Before that Philip called thee, when thou wast under the fig tree, I saw thee.’” (John 1:48) “But Jesus did not commit Himself to them, because He knew all men, 25 and had no need that anyone should testify of man, for He knew what was in man“ (John 2:24-25).

Love – good will to all people

Jesus shows unlimited positive feelings and affection for people. “In Him was life, and the life was the light of men” (John 1:4). “Greater love hath no man than this, that a man lay down his life for his friends”. (John 15:13)

2. Jesus explained that he is God in an indirect way

a. God in the flesh

In Islam, the Creator of heaven and earth is strictly separated from his creation. Therefore, it is an exceptional idea to suggest that God can enter his own creation. It can be called “God in the flesh”. In case God came to earth in a human body, it is not a bad suggestion that he would be like Jesus, the greatest miracle worker. The Bible explains that Jesus entered our world as the Word of God in the womb of the virgin Mary: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). Jesus Christ is God in the flesh: “The Word became flesh and made his dwelling among us” (John 1:14).

b. Jesus and the Jews about God

Jesus suggested many times and also made direct statements that he is God [2]. The Jews believe that the God of Israel as described in the Hebrew Scriptures is God. For them the claims of Jesus that he is divine were blasphemy. They became more than only irritated that he described himself as more than just another teacher or prophet.

- Jesus made himself equal to God

However, it was difficult for the Jews to explain how Jesus was capable of doing miracles in his own power. Jesus worked on the rest day of the Jews, the Sabbath. This gave the Jews the opportunity to correct Jesus: “Then Jesus answered and said to them, “‘My Father has been working until now, and I have been working.’ Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath but also said that God was His Father, making Himself equal with God” (John 5:17-18). “But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy” (Matthew 26:63-65).

- Jesus suggested to be God

It is allowed for a Jew to talk about “our Father” in relation to God. However, the words “your Father” are forbidden, because that makes you connected with God. This was exactly what Jesus did: “’I and My Father are one.’ Then the Jews took up stones again to stone Him. Jesus answered them, “Many good works I have shown you from My Father. For which of those works do you stone Me?” The Jews answered Him, saying, ‘For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God’” (John 10:30-33). “Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves’” (John 14:9-11).

c. Authority to forgive sins

In the Gospel of Mark, Jesus forgives a paralytic’s sins: “When Jesus saw their faith, He said to the paralytic, “Son, your sins are forgiven you.” And some of the scribes were sitting there and reasoning in their hearts, ‘Why does this Man speak blasphemies like this? Who can forgive sins but God alone?’” (Mark 2:5–7) The issue is not healing but authority to forgive sins. Because sin is in the long run committed against God: “Against You, You only, have I sinned, And done this evil in Your sight—That You may be found just when You speak, And blameless when You judge (Psalm 51:4). That is the reason only God has the authority to forgive sins in a perfect way. The supernatural healing done by Jesus is a demonstration of his divine attribute to forgive sin. Jesus chooses the public, verifiable miracle to back up his claim to forgive sins. By pronouncing the forgiveness of sins, Jesus shows a divine attribute [3].

d. Divine concept of Son of Man

In the Hebrew Scriptures, the prophet Daniel mentioned the concept “Son of Man”. It is a prophecy about an eternal living man with supreme governance: “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed” (Daniel 7:13-14). In Mark 14:61–64, when asked if He is the Messiah, Jesus replies that they will see: “the Son of Man sitting at the right hand of power and coming with the clouds of heaven.” This references Book of Daniel 7:13–14, where the “Son of Man” receives everlasting dominion and worship—language associated with divine authority [4]. The title "Son of Man" also has an impact on mankind. Jesus Christ has, outside his divine nature, a human nature as born from the virgin Mary. In the Hebrew Scriptures, Daniel 7:13–14 mentions that the Son of Man is "served by all people". It can be confusing that the servant is the one who is served. However, Jesus explained that “just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28). The title "Son of Man" connects Jesus’ humility to serve with his eternal power. In the book of the prophet Daniel is the word “serve” reserved only for God, in such a way that other gods cannot be worshiped. Therefore it is exceptional that the Son of Man gets worship and eternal glory and will be the governor of all people. The title “Son of Man” can also be found in the deuterocanonical Bible books 1 Enoch and 4 Esdras. Such wide support for the exceptional attributes of the Son of Man can also be observed in other Hebrew Scripture references. Sitting at the right hand of power has attention in Psalm 110:1: “The Lord said to my Lord, ‘Sit at My right hand, Till I make Your enemies Your footstool.’” Perhaps Jesus used this verse to apply it to himself to express that he is the Lord of king David. This can be noticed in the Gospel: “For David himself said by the Holy Spirit: ‘The Lord said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool”’” (Mark 12:36). In this way, the title “Son of Man” is another way to explain that Jesus Christ is God.

e. Concept of eternal bridegroom

In the Hebrew Scriptures, prophets have launched a vision of how God will realize his covenant with his people. The prophets Jeremiah, Hosea, and Ezekiel criticize the People of Israel because they have broken the relationship with God: “Then I saw that for all the causes for which backsliding Israel had committed adultery, I had put her away and given her a certificate of divorce; yet her treacherous sister Judah did not fear but went and played the harlot also.” (Jeremiah 3:8). “Then the Lord said to me, ‘Go again, love a woman who is loved by a lover and is committing adultery, just like the love of the Lord for the children of Israel, who look to other gods and love the raisin cakes of the pagans.’” (Hosea 3:1). “You adulterous wife, who takes strangers instead of her husband!” (Ezekiel 16:32). However, the prophets also have a message of encouragement for the believers: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.” (Jeremiah 31:31-33). “Afterward the children of Israel shall return and seek the Lord their God and David their king. They shall fear the Lord and His goodness in the latter days” (Hosea 3:5). “Nevertheless I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Then you will remember your ways and be ashamed, when you receive your older and your younger sisters; for I will give them to you for daughters, but not because of My covenant with you. And I will establish My covenant with you. Then you shall know that I am the Lord” (Ezekiel 16:60-62). We see that the above mentioned prophets of Israel proclaimed a New Covenant in the future. Prophet Isaiah has a similar message: “For your Maker is your husband, The Lord of hosts is His name; And your Redeemer is the Holy One of Israel; He is called the God of the whole earth.” (Isaiah 54:5) and “For as a young man marries a virgin, So shall your sons marry you; And as the bridegroom rejoices over the bride, So shall your God rejoice over you.” (Isaiah 62:5). From the verses it becomes clear that the bridegroom of Israel’s covenant is God. This has been well expressed by Jesus Christ, when he discussed with the spiritual leaders of the Jews: “And Jesus said to them, “Can the friends of the bridegroom fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom will be taken away from them, and then they will fast in those days. No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old, and the tear is made worse.” (Mark 2:19-21). It appears that the Jews understood this as a reference to the New Covenant. The suggestion has been to be God, because Jesus also refers to himself as the bridegroom, like in the Parable of the wise and foolish virgins (Matthew 25:1-13). The Bible book Revelation mentions Jesus Christ as the bridegroom who lives forever in a union with his bride, the believers in Jesus Christ. The bride is also called the "New Jerusalem" coming down from heaven, and it represents the place of God with his people. Jesus Christ is also called the Lamb of God (John 1:29). In Revelation 19:7-9, God's plan for the final union of Christ with his followers is presented: “Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’ And he said to me, ‘These are the true sayings of God.’” The book of Revelation uses symbolic language to express a deep and intimate relationship between Jesus Christ as God and his believers [5]. It expresses a broken relationship with God, suffering, and death on earth to a state of joy and pure communion for the far foreseeable future.

f. Accepting Worship

After the resurrection, Thomas says: “My Lord and my God!” (John 20:28) Because Jesus Christ does not correct him, it is an approval that he is God [6].

Muslim response

Muslims nowadays are less likely to accept the unmistakable self-identification of Jesus Christ as the "I am" in the Hebrew Scriptures or the fact that Jesus allowed acceptance of Thomas calling him "my God," because they have been taught to doubt the Gospel of John. Muslims can, however, gain faith that Jesus is more than just a prophet or the greatest miracle worker on earth by reading other Gospel books. One of the Muslim apologists are challenging Christians to show a single verse in the Bible, a single unique and unambiguous verse in which Jesus Christ himself says that he is God or where he says worship him [7]. One of the possible answers to this question can be the following: “The challenge posed to every succeeding generation by the New Testament witness to Jesus is not so much, ‘What did he teach?’ but ‘Who is he? And what is his relevance to us?’” [8].

Conclusion

Muslims and others who reject Christ's divinity frequently argue that Jesus never claimed to be God. They accuse the Biblical authors of putting these titles on Jesus. It will help Muslims to get a deeper understanding about spiritual life by studying the words of Jesus in the Bible about his high position in heaven and earth. It can be a fascinating experience to study the situation in the Gospel where a disciple calls Jesus “my God," to discover the encouragement for believers when Jesus says he is the “I am," or to understand the position of Jesus on the Day of Judgment as sitting on the “Right Hand." Numerous passages in the Gospel demonstrate the powers that only God possesses. The question of whether Jesus is God will be raised by this.

Notes

1. Meaning of divinity in English, Cambridge University Press & Assessment, 2024.
2. Josh McDowell, Evidence That Demands a Verdict: Life-Changing Truth for a Skeptical World, Nashville: Thomas Nelson, 2017.
3. William L. Lane, The Gospel According to Mark, 1974, 94.
4. C. Evans, ‘Jesus’ self-designation “The Son of Man” and the recognition of his divinity’, in S.T. Davies, D. Kendall & G. O’Collins (eds.), The trinity: An interdisciplinary symposium on the trinity, Oxford University Press, Oxford, 2002, 29–48.
5. Richard B. Hays, Reading Backwards: Figural Christology and the Fourfold Gospel Witness, Baylor University Press, 2016, 84–90.
6. D. A. Carson, The Gospel according to John (The Pillar New Testament Commentary (PNTC)), Eerdmans, Grand Rapids, 1990, 399.
7. Zakir Naik, Jesus Christ (pbuh) never claimed that he is God – Dr. Zakir Naik, youtube, 2024.
8. Alister McGrath, Jesus: Who he is Jesus Christ and why he Matters, Leicester: Inter-Varsity Press, 1994.McGrath J, 31.