Introduction

The identification of Jesus as Jehovah (Yahweh)—the God of Israel—stands at the heart of historic Christian belief. However, this claim is highly contested and interpreted differently within Islamic, Jewish, and secular scholarship. An academically robust discussion must not only examine the internal logic and scriptural claims of Christianity, but also fairly engage the perspectives and arguments of other traditions and critical scholars. This chapter presents a multi-angled exploration, outlining the Christian position while interacting with major objections and interpretations from other worldviews.

1. Old Testament Prophecies: Messianic Expectations in Dialogue

1.1 Christian Perspective

Christians point to Isaiah 7:14, Isaiah 9:6, and Micah 5:2 as prophecies foretelling the incarnation of God. As shown previously, the titles “Immanuel” (“God with us”), “Mighty God,” and “from everlasting” are taken as clear pointers to the divine nature of the coming Messiah.

1.2 Jewish Scholarship

Jewish exegesis, both ancient and modern, interprets these prophecies differently:

Isaiah 7:14: Most Jewish interpreters argue that the prophecy referred to a contemporary event in Isaiah’s time, with “Immanuel” likely being a child born as a sign to King Ahaz, rather than a distant messianic figure. The Hebrew word almah is understood as “young woman,” not necessarily “virgin.”1
Isaiah 9:6: While Christians see this as a messianic and divine prophecy, Jewish commentators like Rashi and Ibn Ezra have argued that the “child” refers to Hezekiah or another historical king, and that the grand titles are either royal hyperbole or ascriptions to God, not the child himself.2
Micah 5:2: Some rabbinic texts do associate this passage with the Messiah but stress that “from of old” (mi-yemai olam) refers to ancient Davidic lineage or God’s foreknowledge, not the Messiah’s pre-existence as God.3

1.3 Islamic Perspective

Islamic theology does not accept any claim that God would incarnate or become human. Muslims revere Jesus (Isa) as a great prophet and Messiah, born miraculously of Mary (Qur’an 3:45–47), but strictly reject his divinity (Qur’an 5:72–73). Muslim apologists often argue that the Old Testament prophecies are misread by Christians, and that Jesus himself never claimed to be God in a manner consistent with later Trinitarian dogma.

The Qur’an (4:171) explicitly instructs:
“Say not ‘Three’: desist—it will be better for you; for Allah is One God…”

Muslim exegetes often claim that the “Immanuel” prophecy points only to a sign of God’s nearness or support, not incarnation, and that Jesus’ miracles demonstrate prophetic authority, not divinity.

1.4 Secular and Critical Scholarship

Secular biblical scholars, employing historical-critical methods, often argue:

Many Old Testament passages cited as messianic prophecies are better understood in their original historical contexts, not as predictions of Jesus specifically.
The Christian reading is often seen as a case of “pesher” or typological exegesis, where early Christians reinterpreted Hebrew texts in light of their experiences of Jesus.4
Some scholars argue that ideas of a divine or semi-divine Messiah were not widespread in Second Temple Judaism, though recent studies (e.g., Larry Hurtado, Richard Bauckham) have shown that early Jewish Christians very early attributed divine status to Jesus in ways that require serious historical explanation.5

2. New Testament Declarations: Competing Interpretations

2.1 Christian Position

Christian doctrine, as previously outlined, affirms that the New Testament writers—especially John and Paul—directly identify Jesus as God (Theos) and the pre-existent Logos through whom all things were made (John 1:1–14; Colossians 1:15–20; Hebrews 1:1–4).

2.2 Jewish Objections

Judaism maintains strict monotheism (the Shema: Deut. 6:4). Jewish polemic from the second century onward rejected any notion that a human could be worshipped as God. The Talmudic tradition often portrays Jesus as a controversial figure, but never as divine, and argues that worship of Jesus is a violation of the first commandment.6

2.3 Islamic Objections

Islamic apologetics claim:

The New Testament never records Jesus directly saying, “I am God, worship me.”
The “Son of God” language is understood metaphorically or as a title for pious people, not as ontological equality with God. Qur’an 9:30–31 denounces any belief in divine sonship for Jesus.

Muslim scholars like Shabir Ally or Zakir Naik highlight the “subordination” statements in the Gospels (e.g., John 14:28: “the Father is greater than I”) as evidence against Jesus’ divinity.

2.4 Secular/Critical Analysis

Bart Ehrman and other secular historians argue that the divinity of Jesus is a development within the early church, not necessarily Jesus’ own claim. Ehrman suggests the earliest Christian writings (such as Mark’s Gospel) portray Jesus as a divinely appointed human, while later texts (such as John’s Gospel) present a higher Christology.7
Larry Hurtado and Richard Bauckham, as noted, challenge this, showing that worship of Jesus as divine began remarkably early among Jewish monotheists, suggesting the roots of this belief are not merely later mythologization but foundational to Christian identity.8

3. Jesus’ Divine Claims: Theological and Interfaith Debates

3.1 “I Am” Sayings

Christian: Jesus’ use of “I AM” (Greek: ego eimi) in John 8:58 is understood as a direct claim to divinity, referencing the divine name in Exodus 3:14.
Jewish: Contemporary Jewish readers and some scholars view this as a claim to special authority or pre-existence in God’s plan, but not as a direct assertion of being YHWH.9
Muslim: Muslims argue that “I am” could mean “I have been” (i.e., predestination), or refer to Jesus’ status as Messiah, not to divinity.

3.2 Worship and Forgiveness

Christian: Jesus accepts worship (Matthew 14:33), forgives sins (Mark 2:5–11), and claims all authority (Matthew 28:18)—all actions reserved for God.
Jewish and Muslim: Both traditions consider these stories as later Christian embellishments or misunderstandings, insisting that true monotheism prohibits the worship of any but God. Jewish tradition highlights that no Jewish prophet ever accepted worship, and Islam notes that Jesus always points away from himself to God in heaven (see Mark 10:18, “Why do you call me good? No one is good except God alone.”).

3.3 The Father’s Testimony

Christian: Hebrews 1:8, where the Father calls the Son “God,” is seen as explicit and definitive.
Jewish: Hebrew poetry can attribute divine characteristics to kings as God’s agents (cf. Psalm 45:6–7), but always within the strict bounds of monotheism.10
Muslim: Qur’anic teaching insists that any such attribution is either metaphorical or a textual corruption.

4. Secular, Historical, and Interfaith Dialogue

4.1 Historical Development

Secular historians recognize that the identification of Jesus as God is the most remarkable and distinctive aspect of early Christianity. The rapid emergence of “binitarian” or “incipient Trinitarian” devotion among Jewish Christians is unique among world religions and demands explanation.11 Secular scholars debate whether this was based on genuine experiences of Jesus (e.g., resurrection appearances) or was an adaptation of Hellenistic religious ideas.

4.2 Interfaith Dialogue

Christian theologians like N.T. Wright argue that the New Testament redefines Jewish monotheism around Jesus, rather than breaking from it.12
Jewish-Christian dialogue today explores Jesus as a historical Jew and attempts to reclaim him for Jewish thought while still rejecting divine status.
Islamic-Christian dialogue stresses the unity and transcendence of God (tawhid) and invites Christians to monotheism as defined by the Qur’an, while many Christians seek to clarify the Trinitarian doctrine as consistent with monotheism (not tritheism).

Conclusion

The question of whether Jesus is Jehovah is not only central to Christian theology but is also a defining point of difference between Christianity, Judaism, and Islam. The Christian case draws on a rich tapestry of prophecy, apostolic testimony, and theological reflection, asserting that the fullness of God is revealed in Christ. Jewish and Islamic scholarship, as well as secular critical scholarship, challenge these readings on exegetical, theological, and historical grounds.

For the serious seeker, the issue invites further study, honest engagement with sources, and respect for the mystery at the heart of the world’s great monotheistic traditions.

Footnotes

Adele Berlin and Marc Zvi Brettler, eds., The Jewish Study Bible (Oxford: Oxford University Press, 2004), on Isaiah 7:14.
Rashi and Ibn Ezra, commentaries on Isaiah 9:6, in The Tanakh: The Holy Scriptures (Philadelphia: JPS, 1985).
Michael Fishbane, The JPS Bible Commentary: Haftarot (Philadelphia: JPS, 2002), on Micah 5:2.
Geza Vermes, Jesus the Jew (Philadelphia: Fortress Press, 1973), 37–51; James Kugel, How to Read the Bible (New York: Free Press, 2007), 669–710.
Larry W. Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids: Eerdmans, 2003), 133–193; Richard Bauckham, Jesus and the God of Israel (Grand Rapids: Eerdmans, 2008), 1–51.
Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ (New York: New Press, 2012), 102–115.
Bart D. Ehrman, How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee (New York: HarperOne, 2014), 69–135.
Hurtado, Lord Jesus Christ, 205–301; Bauckham, Jesus and the God of Israel, 69–113.
Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (Leiden: Brill, 1977), 105–116.
Robert Alter, The Book of Psalms: A Translation with Commentary (New York: W.W. Norton, 2007), 156–157, on Psalm 45:6–7.
Larry W. Hurtado, One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism (Philadelphia: Fortress, 1988), 39–51.
N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress Press, 1996), 650–672.

Friday, June 13, 2025

JESUS IS JEHOVAH: A Comparative Academic and Theological Analysis