By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
A recurring objection among Muslim apologists is that the Bible, according to their selective citations, allegedly denies the divinity of Jesus Christ. As evidenced in the image above, verses are isolated from their literary, historical, and theological context to argue that Jesus is not God. Such arguments are not only theologically shallow but demonstrate a fundamental misunderstanding of the Christian doctrine of the Trinity and Christology as revealed in both the Old and New Testaments.
This article provides a scholarly refutation of these claims and affirms the biblical and theological foundation of the divinity of Jesus Christ.
1. Jesus’ Relationship with the Father Does Not Deny His Divinity
The argument that Jesus calling the Father "the only true God" (John 17:3) or referring to "my God and your God" (John 20:17) somehow denies His divinity is based on a misunderstanding of Trinitarian theology. In Christian doctrine, the Father, Son, and Holy Spirit are three distinct Persons, yet one in essence (homoousios).
When Jesus speaks of the Father as God, He does so in accordance with His incarnate role as the Son who has humbled Himself (Philippians 2:6-8). The distinction of Persons does not imply a denial of essence or divinity. In fact, Jesus’ frequent references to God as His Father (e.g., John 5:18; 10:30) were understood by His Jewish contemporaries as a claim to equality with God:
"For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God." (John 5:18, NIV)
Key Point:
Allah never called himself Father in the Quran. Jesus’ unique address of God as Father is not just relational; it is ontological, signifying His participation in the very being of God.
2. Jesus’ Humility Does Not Contradict His Deity
Verses such as "the Father is greater than I" (John 14:28) and "I can do nothing by myself" (John 5:30) reflect the doctrine of the kenosis—the self-emptying of the Son (Philippians 2:6-7). In His incarnation, Jesus voluntarily accepted the limitations of humanity without ceasing to be God. Early Church Fathers, from Athanasius to Augustine, consistently taught that Jesus’ subordination in function (not essence) was due to His incarnate mission.
Key Point:
Functional subordination in the economy of salvation is not ontological subordination. Jesus, as the God-Man, acts in perfect unity with the Father (John 10:30, “I and the Father are one”).
3. Jesus’ Omniscience and Omnipotence in the Context of the Incarnation
Citing Mark 13:32 ("no one knows... not even the Son") as proof against Jesus’ divinity ignores the theological nuance of the incarnation. As the eternal Logos, Jesus possesses all divine attributes (Colossians 2:9), but as the incarnate Son, He sometimes chose not to exercise His divine prerogatives (see also Luke 2:52).
Gregory Nazianzus observed: “As man He was baptized, but He absolved sins as God... He is carried up to the temple as an infant, and He is worshiped there as God.”
4. Jesus Worshipped and Prayed as the Incarnate Son
Jesus’ prayer (Matthew 26:39; Luke 6:12) is a necessary feature of His genuine humanity and His role as the perfect mediator (1 Timothy 2:5). Far from denying His divinity, His prayer life reveals His role as the Second Adam who succeeds where the first Adam failed (Romans 5:19).
5. Jesus’ “Goodness” and the Claim of Divinity
The passage “Why do you call me good? No one is good except God alone” (Mark 10:18) is not a denial of His deity. Rather, Jesus challenges the questioner to reflect on the implications of calling Him “good”—a divine attribute. If the questioner truly understood Jesus’ identity, he would recognize that Jesus is indeed “good” because He is God (see John 10:11, “I am the Good Shepherd”).
6. Authority and the Giver
Matthew 28:18 states that “all authority in heaven and on earth has been given to me.” This is not a denial of Christ’s divinity, but a proclamation of His exaltation post-resurrection (Philippians 2:9-11). The eternal Son, in union with the Father and Spirit, has all authority intrinsically; as the God-Man, He receives authority as the last Adam and universal Lord.
7. Jesus as Prophet, Servant, and Man
Acts 2:22 and 1 Timothy 2:5 affirm the true humanity of Jesus. Orthodox Christian doctrine holds that Jesus is fully God and fully man (the hypostatic union, John 1:14). To call Him a prophet or servant does not deny His divinity, but acknowledges the mystery of the incarnation.
8. The Death of Christ and Divine Immortality
The objection “Jesus died — but God is immortal” is answered by the doctrine of the two natures of Christ. The divine nature did not die, but the human nature suffered death; this is the core of Christian soteriology (see Hebrews 2:9-14).
9. Jesus’ Direct Claims to Deity
Muslim apologists ignore or distort the many direct and indirect claims to deity by Jesus:
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John 8:58: “Before Abraham was, I AM.” (cf. Exodus 3:14)
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John 10:30: “I and the Father are one.”
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John 20:28: Thomas declares, “My Lord and my God!” and Jesus accepts the title.
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Revelation 1:17-18; 22:13: Jesus identifies Himself as the Alpha and Omega—the eternal God.
Early Church Evidence:
The earliest Christian hymns and prayers (Philippians 2:5-11; Colossians 1:15-20) ascribe worship and divine titles to Jesus. The apostolic witness is unequivocal:
“In the beginning was the Word, and the Word was with God, and the Word was God... And the Word became flesh.” (John 1:1, 14)
Conclusion
The argument that “according to the Bible, Jesus is not God” is a misrepresentation born from reading the text without reference to context, doctrine, or the totality of biblical revelation. Nowhere does Jesus deny His divinity; rather, He affirms it consistently, both in word and deed. The Christian confession that “Jesus is Lord” (Romans 10:9; Philippians 2:11) remains the foundation of Christian faith and is irrefutable from the biblical text.
In contrast, the Quran never refers to Allah as “Father,” nor does it capture the intimate, ontological relationship between the Father and the Son as revealed by Jesus Christ. This unique revelation is at the heart of the Christian gospel.
References
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Bauckham, Richard. Jesus and the God of Israel
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Wright, N.T. Jesus and the Victory of God
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Kelly, J.N.D. Early Christian Doctrines
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The Nicene Creed (325 AD)
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The Bible: John 1:1-14; John 5:18; John 8:58; John 10:30-38; Philippians 2:5-11; Colossians 2:9; Hebrews 1:3-8; Revelation 1:8, 17-18; 22:13
By Dr. Maxwell Shimba
Shimba Theological Institute
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