Keith Thompson

Is Jesus God? This is one of the main questions that have divided Christians and Muslims for hundreds of years. To the student who studies the Bible honestly there should be no question that Jesus Christ is presented as God in many Biblical passages. However, many Muslim apologists and liberal critics have attempted to take this notion to task. In this article I will build a Biblical case for the Deity of Christ and address the major Muslim objections to the Biblical data.

Muslim Admissions

Before we examine the Biblical proof texts for the Deity of Christ it is important to note that many Muslim apologists have already conceded that there are passages in the Bible that teach not only the Deity of Christ, but the Trinity as well. These admissions serve to show the utter inconsistency of Muslim apologists when it comes to Christian theology. Some will claim the Bible does not teach that Jesus is God anywhere and others will say that there are places that do teach it.

Muslim apologist Yahya Hayder Seymour not only conceded on radio that there are places in the Bible that teach Jesus is God, but he also concedes that the Gospel of John is a Trinitarian Gospel:

This is a contrast to what other Muslim apologists have said. For example Shabir Ally, a noted Muslim apologist, has remarked:

In an earlier article (3) I showed how Muslim apologist Sami Zaatari falsely assumed that the words in John 1:14 that were parenthesized in some English translations, were not originally in the Greek Biblical texts. The words which he said were added in later by English translators are these:

In that article I demonstrated that those words, though parenthesized in some English translations, existed in the Greek texts and the early Church Fathers quoted them. Thus when Zaatari further states the following, he implicitly admits that the Bible teaches the Trinity:

So in the realm of Muslim apologetics there is no consensus on this issue of what the Bible teaches about Jesus. Moreover, Muslim apologist Bassam Zawadi contradicts the other Muslim position which asserts that nowhere does the Bible teach that Jesus is God. Zawadi states:

So it appears that although many Muslims are bold enough to claim that nowhere in the entire Bible is the Deity of Christ or the Trinity presented, other Muslim defenders take the more realistic yet flawed approach which says that Jesus didn’t teach the Trinity but some parts of the Bible do teach this.

Biblical Argumentation

In this article we will look at Biblical passages from every New Testament book which teach that Jesus is God or have Jesus presenting himself as God. We will go through the three synoptic Gospels Matthew, Mark, and Luke – as well as the Gospel of John. Then we will look at Acts, Paul’s writings, James, First and Second Peter, First and Second John, Jude, and Revelation. I will systematically demonstrate that every New Testament book, with the exception of 3 John, teaches the Deity of Christ in one way or another. Then we will address the common Muslim objections to these verses. Although it can be shown relatively easily that Jesus is God in the Old Testament Hebrew scriptures, this article will focus solely on the New Testament data.

For proof that Jesus is God according to the Old Testament see the following papers:

http://www.answering-islam.org/God/echad.html
http://www.answering-islam.org/Shamoun/psalm110_1.htm
http://www.answering-islam.org/Shamoun/jesus_is_yahweh.htm
http://www.answering-islam.org/Shamoun/messiah_exaltation.htm
http://www.answering-islam.org/authors/shamoun/christ_daniel.html
http://www.answering-islam.org/authors/shamoun/intertestamental1.html
http://www.answering-islam.org/authors/shamoun/messiah_targums1.html
http://www.answering-islam.org/authors/shamoun/israels_gods.html
http://www.answering-islam.org/authors/shamoun/trinity_isaiah_1.html
http://www.answering-islam.org/authors/shamoun/god_as_man.html

(Though many of the narratives are often paralleled in the four Gospels, the point I am trying to make is that every single New Testament book affirms Christ’s Deity.)

Muslim apologists have attempted to address the majority of the passages I am about to present. However, they have not addressed a small number of them so the few that they have not yet attempted to address will be unchallenged in this article.

Here Jesus demonstrates his Deity by affirming that he is distinct from all creation and greater than the temple of God - the place that housed the glory of God. No creature can claim to be greater than God’s abode. He also states that he is Lord of the Sabbath, a glorious divine title which is very similar to how Yahweh is described in the Old Testament. Only God deserves these titles and this appears to be one of the reasons why the Jews wanted to kill him in Matthew 12:14.

Muslim Objection:

Typically Muslims will raise five objections to these passages. 1. They will say that in Matthew 12 Jesus allowed the disciples to pick some heads of grain and eat on the Sabbath when they were hungry and therefore since they violated the Sabbath along with Jesus in a sense this is nothing special. 2. They will say in Matthew 12 Jesus talks about David and his companions entering the temple on the Sabbath in the Old Testament where they consecrated bread which was not lawful for them to do. From that they will conclude that Jesus’ statements are nothing special. 3. They will cite John 7:23 where circumcision was practiced on the Sabbath – thus, it is not so uncommon and does not prove Jesus is God. 4. They will claim that when Mark 2:27-28 says the following; it means that everyone is Lord of the Sabbath: “Then he said to them, ‘The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath.’” 5. They will say that the titles “Lord of the Sabbath” and “Greater than the temple” are just titles and honours that were given to him by God in John 13:3, therefore they do not imply that Jesus is God.

Christian Response:

On point 1 and 2, Christ, being God and heir of all creation (Hebrews 1:2), had the power and authority to explain the Sabbath, redefine it, and to allow his disciples to do what they did, thus proving a very important point about who Jesus is and what unique authority he has. The Sabbath was created by God for man so he can rest. It is supposed to help man but if man is hungry on the Sabbath and has to work for his food then he should be able to do so. This is what is indicated here. This is why Christ referenced the OT story of David and his companions eating consecrated bread on the Sabbath. It is because the Sabbath is meant to help man, and since food helps to sustain man, there is no point in going hungry on the Sabbath. If Sabbath rest benefits the people with the rest it provides, going hungry defeats the purpose. Yes, breaking the Sabbath was punishable by death but there were some cases where it was allowed and was not considered breaking the Sabbath at all. Other people like David “breaking the Sabbath” before Christ doesn’t take anything away from Christ being called “greater than the temple” or “Lord of the Sabbath.”  The titles bestowed upon him are not simply due to these Matthew 12 teachings and actions regarding the Sabbath. The titles belong to him because of his nature. The context answers point 1 and 2 and the Muslim argumentation is shown to be problematic and irrelevant.

With respect to point 3, Church Father Augustine provides the commentary: “Because circumcision refers to a particular sign of salvation, and people should not give themselves a rest from salvation on the Sabbath. ‘So then, do not be angry with me, because I have saved the whole man on the Sabbath. (John 7:23).’”(5) This is what Christ was communicating to his Jewish audience. This takes nothing away from the glorious titles of Jesus either.

Regarding point 4, the Muslims read too much into Mark 2 when they conclude that this means all men are Lord of the Sabbath. Mark 2:27-28 states:

This verse declares that the Son of Man is Lord even over the Sabbath – not all men or mankind. This would be offensive to God, as God is the true creator and Lord of the Sabbath. Just because there were exceptions to the rule that were not really considered as breaking Sabbath, that does not mean that man is Lord of the Sabbath either; he was still strictly subject to it. The Sabbath day is the Lord’s Day. Only God is truly sovereign or Lord over the Sabbath with the power to overrule it completely – as Jesus did by becoming our Sabbath rest.

We are no longer bound to works of the law. We are set free and as such Jesus Christ is indeed Lord of the Sabbath. It is in him where we have rest. He becomes our Sabbath and thus the title ‘Lord of the Sabbath’ is very appropriate because it not only shows his divine authority and deity but it also shows how he is now our rest in place of the Sabbath day.

The scholar and former president of Columbia International University, J. Robertson McQuilkin explains why Mark 2:27-28 has it so that Jesus alone is Lord of the Sabbath as opposed to all mankind:

Moreover, just a few verses before this statement, Jesus declared that “the Son of Man has authority on earth to forgive sins” (Mark 2:10). There cannot be any doubt that “the Son of Man” in this context does not refer to “man” in general.

Now, with respect to point five which is that according to John 13:3 Jesus was given the titles “greater than the temple” and “Lord of the Sabbath” by the Father (7), Muslims seem to think that because the Father gave Jesus those titles of honour and glory that therefore Jesus isn’t God. The whole crux of the argument is that according to Old Testament passages such as Leviticus 23:3, God is the Lord of the Sabbath because it is His. He created it and it therefore belongs to Him.

Secondly, only God Almighty is greater than the temple because it belongs to him and it is where God’s glory is contained.

Since Jesus is Lord, we are told in Malachi 3:1 that Yahweh’s temple is “his temple”:

The reason why the Father gave the Son these glorious titles and honours is because they rightly belong to the Son and they demonstrate who he really is - God. He is the incarnate Son of God – the second person of the tri-personal God-head. Isaiah 42:8 tells us that God’s glory belongs to no one but him. It states:

The reason the Father could give Jesus this glory in the form of titles – the same Glory he says only belongs to him, is because Jesus is also fully God so there is no contradiction – he is giving the glory to himself in a sense. The Father, Son and Spirit are one being and three persons. Jesus was not simply given these titles because he is an exalted prophet. This would go against the Father’s previous exhortation in Isaiah 42:8. It would go against the clear Old Testament teachings that have God as Lord of the Sabbath and temple. Thus it is quite clear that after one assesses both the Muslim and the Christian point of view on Matthew 12:6-8, Jesus declares himself God by identifying himself as greater than the temple and Lord of the Sabbath.

As Dr. Frederick Dale Bruner remarks:

Here Jesus not only claims to be the unique Son of the blessed God, but he also claims that he will be seated at the right hand of the Father – co-occupying God’s throne. He claims to be the prophesied Son of Man from the Old Testament book of Daniel who happens to be God and is said to come on the clouds of Heaven.

In verse 14 where it says all peoples, nations, and men of every language worshiped him, the transliterated word for worship there is ‘pĕlach’ (Aramaic); which derives from the Hebrew root word ‘Peal’ פָּלַח. When the word appears in the Old Testament it is either used in reference to the special worship of God Almighty, or the special worship of false gods by people of other beliefs. This is divine worship yet this Son of Man, Jesus Christ, receives this worship indicating that he is God.

The statements of Jesus in Mark 14:61-65 that show he is the Son of Man referenced in Daniel 7 were considered so blasphemous that the high priest tore his clothes. They knew he was claiming Deity here. If the Daniel 7 Son of Man is a person who is able to approach the Ancient of days, receive authority, glory, power, worship from all people, and everlasting dominion then that person is above all humanity sharing the attributes and glory of God. This Son of Man would have to be God and the high priest understood this. Those at the trial likewise understood this to be a blasphemous statement of uniqueness and Deity and thus they spit on him, beat him, and demanded he be put to death.

Muslim Objection:

Commenting on this argument for Christ’s Deity popular Muslim apologist Shabir Ally states:

Christian Response:

Both of Ally’s criticisms here are invalid. Historians and scholars recognize that Jesus was not merely saying “you are the ones claiming that I am the Son,” to these Jews, so as to deny that he is the Son. Jesus was in fact affirming that he is the Son in all three accounts – Matthew, Mark and Luke; two of which simply contain Jewish idiom’s to get the message across.

As Dr. Darrell L. Bock explains:

Remember, when dealing with minor variations or inconsistencies we do not throw out the sources, we use the historical method to determine what the original statement probably was. In this case all three accounts have it so that Jesus is affirming that he is indeed the Son after being asked. The only difference is that the affirmative answer is given in two different ways – one in Matthew and Luke with a clever idiom and the other in Mark with a straightforward “I am.” The principle is there in all three narratives. Mark is the earliest so many would say his account is probably correct. However if the accounts in Matthew and Luke are correct and based on a tradition or source that pre-dates Mark then that is okay too. They all get the same message across. Moreover, in all three accounts Jesus goes on to say that he is the Son of Man seated at the right hand of God which is the main point of the passage in that it is an appeal to Daniel 7. By identifying himself as the Son of Man found in Daniel 7 he is identifying himself as God.

It becomes evident that one is justified in using these Biblical passages as evidence for Christ’s Deity, despite having examined the Muslim objection.

Ally’s second argument is that God can do this for one of his creatures. This assertion is not only blasphemous according to the Bible but it is also blasphemous according to Islamic teachings regarding monotheism. ‘Tawheed’ is an Islamic principle that means ‘Islamic monotheism’ and is often divided into three categories.

John Eberly explains:

Sam Shamoun brought this excellent type of argumentation to my attention. Ally is violating Islamic monotheism when he asserts that it is okay for God to give a creature the attributes and privileges found in Daniel 7 and Mark 14. God giving this type of glory and honour to anyone but himself would result in a violation of these three classifications of Tawheed. For example Jesus receives sovereign power and Lordship over all peoples. This violates Tawheed al-Rububiya. Jesus receives worship from every nation. This violates Tawheed al-Uloohiya. Jesus is identified as the Son of the Most High. This would seem to violate Tawheed al-Asma was-Sifat in that when Jesus is called Son of the Most High it denotes his unique relationship to the Father as well as the fact that he bears the nature of God. And since the nature of God is a quality of God this violates Tawheed al-Asma - the names and qualities of God.

It is equally as blasphemous Biblically for a mere creature to receive this kind of honour and glory. We read in Isaiah 44:6-8, Jeremiah 10:10, and Joel 3:12 that God alone is the eternal King and eternal ruler, yet Jesus receives authority over every person and nation. Jesus has an everlasting kingdom and serves as the ruler.

Ally’s second response to Daniel 7 and Mark 14 is therefore incorrect. If Jesus isn’t God and yet receives this honour and glory it not only violates Islamic Tawheed but it also violates Biblical instruction.

The scholars Robert M. Bowman, J. Ed Komoszewski, and Darrell L. Bock point out that:

In the Old Testament book of Isaiah it was prophesied that God himself would appear to his people after a voice crying in the wilderness prepares his way:

This was fulfilled in the New Testament when John the Baptist, the voice crying in the wilderness, prepared the way for God Almighty.

John the Baptist, the voice of one crying in the wilderness, is making the way for Yahweh so that Yahweh God could appear to his people as the scriptures prophesied. John the Baptist declares that he is making the way for Jesus Christ:

This means that when Jesus appears it is Yahweh appearing because Jesus is Yahweh.

To summarize: These verses affirm (1) that John the Baptist is the voice of one crying in the wilderness who makes the way for Yahweh God prophesied in the Old Testament book of Isaiah. However, (2) John the Baptist made the way for Jesus Christ! Therefore, (3) Jesus Christ is Yahweh God who was predicted to come to his people!

Muslim Objection:

Osama Abdullah takes issue with the Isaiah 40 prophecy itself when in verse 5 it says, “and all flesh shall see the salvation of God.” Osama responds:

Christian Response:

Although it’s quite clear that Isaiah says a voice in the wilderness will herald Yahweh’s coming and that this was fulfilled by John the Baptist introducing Christ, Osama is confused about “all flesh” seeing the salvation of God. Even though Yahweh God himself was seen, as promised in Isaiah, when Christ (Yahweh) was introduced by the Baptist and then appeared to his people, the salvation itself that this appearance entails would not be seen by all flesh until the Gospel message is spread all over the world. Knowing this, Christ gave these commands:

Therefore, Yahweh God himself was seen in the first-century when Christ appeared, and the salvation of this appearing is seen all over the world in the form of the Gospel message contained in the Bible and in preaching. Therefore, Jesus is Yahweh who appeared to his people and his salvation is being seen now by all flesh.

There are many places in the Gospel of John that we can look to for proofs that Jesus is God. My favourite example in John is Thomas’s confession of faith to Jesus after he had risen from the dead and appeared bodily to him.

Notice that Thomas calls Jesus his Lord and his God. Instead of rebuking Thomas Jesus blesses his confession of faith showing that Jesus was not opposed to being identified as Lord God, but he welcomed it because he is the divine Son – the second person of the Trinity.

Muslim Objection:

Muslim apologists like Zawadi and Zaatari have provided a few objections to these passages. They will say that Thomas was only referring to Jesus as Lord and that he was referring to the Father as God right after. Or they will assert that when Thomas says “my Lord and my God” it was because he was surprised and joyful similar to someone saying “Oh my God!”  Zaatari states:

They will say that even if Jesus was the one identified as Lord and God the words kyrios and theos are not simply limited to God but other people were identified with them. They will also quote the 19^th century Trinitarian J.D. Michaelis asserting that this verse doesn’t affirm the Deity of Christ:

Christian Response:

In light of recent scholarship and the facts concerning the Greek language I am wondering how one might assume that Thomas was not addressing Jesus as God but instead identifying the Father as God. As the authors of ‘Putting Jesus in His Place: A Case for the Deity of Christ’ state:

Muslims claim that kyrios (Lord) and theos (God) don’t have to mean God Almighty so therefore even if Jesus was identified as such other people were too and thus Jesus isn’t God. The problem with this argument is that it doesn’t address the fact that the Greek Septuagint version of the Old Testament Hebrew scriptures uses the exact phraseology in reference to Yahweh and that John was most certainly drawing from this phraseology of the Septuagint on purpose to affirm the Deity of Christ. If we compare the Greek from some Old Testament passages in the Septuagint that are addressing and glorifying Yahweh as the Lord and God of men, to the Greek in John 20:28 that addresses Jesus as Lord and God, it becomes quite clear that John was drawing from these Old Testament sayings and applying the same language that belongs to Yahweh to Jesus Christ.

Notice the similar Greek phraseology in John 20:28 now:

This is phraseology that belongs strictly to God in the Old Testament and it was applied to Jesus. We know that the New Testament writers had access to and quoted this Greek Septuagint version of the Old Testament on a continual basis. As the eminent scholar Dr. Bruce Metzger states:

To reiterate the point, whenever the two words kyrios and theos appear together in the same sentence they are never applied to anyone else but God himself. This helps to demonstrate that in John 20:28 Jesus is being identified as God Almighty. John 20:28 serves as the Christological climax at the end of John’s Gospel. Jesus’ true identity is now realized by the Apostle. This is the whole point of the verse.

With respect to the Muslim appeal to the outdated “scholarship” of the 19^th century Trinitarian J.D. Michaelis – he doesn’t address the argumentation based on the Greek parallels to the Septuagint or the Greek text in John itself. He was probably not even familiar with the argumentation. He merely gives his liberal subjective opinion based on rhetoric and the assertion that no one affirmed the Deity of Christ prior to the resurrection. Until and unless the issues that I raised are dealt with, the outdated quotation from Michaelis is simply irrelevant. I can quote Christian, Agnostic and liberal scholars who state that John 20:28 affirms the Deity of Christ which makes the Muslim appeal to Michaelis meaningless.

The Christian scholar Dr. Geoffrey W. Bromiley, author of the ‘International Standard Bible Dictionary’ states:

The Agnostic scholar Dr. Bart Ehrman states:

The late Dr. Raymond Brown notes that the extremely skeptical liberal New Testament scholar, the late Dr. Rudolf Bultmann acknowledged that John 20:28 affirms the Deity of Christ. Bultmann notes that in John 20:28 Jesus is, “… undoubtedly designated or, more exactly, addressed as God.” (20)

Merely quoting Michaelis is not going to get Muslim apologists very far in light of admissions like these. Instead of quoting outdated liberals who were unfamiliar with the modern arguments, Muslims ought to deal with what is actually being said about the verses today. To see a full discussion on John 20:28 where Brother Shamoun utterly refutes Zawadi go here (1, 2, 3).

After examining this detailed assessment it therefore follows that John 20:28 is a weighty proof text for affirming the clear cut Deity of Christ.

In the books of Acts, as well as through out the entire New Testament, the apostles were ordered to, and were themselves baptizing people in the name of Jesus Christ. We see this in Acts 2:38:

This is often overlooked as some kind of interesting Christian ritual that doesn’t amount to much Christologically. However, recent studies have been conducted that convincingly demonstrate that the Christian baptismal rites or rituals involving the phrase “in the name of” were similar and probably in response to popular cults in whose said ritual the God was the one who they were baptised into or ritualized “in the name of.” As Lars Hartman notes:

The rites are performed ‘into the name’ of the god, to whose cult the rite belongs or who is otherwise associated with the rite in question. This god is the fundamental referent of the rite; he/she is the one whom the worshipper ‘has in mind’ or ‘with regard to;’ whom the rite is performed and who thus makes it meaningful. (21)

Since Jesus is the one we are baptized in the name of, or into, it therefore follows that in light of these important previous cultural practices – Jesus is the God of the Christians.

Muslim Objection:

After searching for a Muslim objection to this argument I was not even able to find one.

Here Paul identifies Jesus Christ as God over all and forever praised. This is a very clear witness to the Deity of Christ and Muslims have very little to offer in response to this specific verse.

Muslim Objection:

Zaatari remarks:

Christian Response:

Here Zaatari implicitly admits that the Bible teaches that Jesus is God – debate over. However, with regard to Zaatari’s actual assertion which is in the form of an objection, we have already seen that in previous passages Jesus is identified as God and that Jesus believed he was God. The statements of Jesus that we have covered so far found in Matthew 12:6-8; Mark 14:61-65; and John 20:29 show that Jesus considered himself God and would thus never condemn Paul for teaching Jesus’ Deity. If Jesus would condemn Paul for saying he is God then why didn’t Jesus condemn Thomas for saying that he is God in John 20:28? Jesus blessed Thomas in verse 29 after he said Jesus was God. If anything Jesus would bless Apostle Paul as well.

1 Corinthians 8:6 establishes that the Father (who Paul commonly calls God) is distinct from Jesus (who is also called God by Paul in certain places) in personhood. However, Jesus and the Father are of the same being (nature/substance/essence) preexisting together with the Holy Spirit. Paul is communicating that they were both present at the time of creation and it is through Jesus that all things were made. Jesus is co-creator along with the Father. What Paul is indicating is that the Father and Jesus are distinct persons (“person” is who you are), yet of the same being (“being” is what you are). It is obvious that Paul is identifying Jesus as a member of the God-head because Paul was a scholar of the Old Testament and he knew that according to the Hebrew Scriptures God was alone when he created all things:

How could God be alone creating everything if Jesus was there with him and it was through Jesus that all things were made? It is because God is multi-personal and that Jesus is the second member of the God-head, which would allow for God to be alone yet with Christ and the Holy Spirit simultaneously.

Muslim Objection:

Muslim apologist Shadid Lewis states:

Christian Response:

Dr. James White of Alpha and Omega Ministries gives a lengthy discussion on Lewis’s misuse of 1 Corinthians 8:6 (here). What Lewis doesn’t seem to understand is that while Paul is indeed affirming and quoting the Shema’ ("Hear, O Israel: the Lord our God, the Lord is one," found in Deuteronomy 6:4), he is also including Jesus in the formula making it mandatory for Christians to honor and view Christ as they honor and view the Father. Lewis didn’t quote the rest of the verse either which inserts Jesus into this new Christianized version of the Shema’ affirming Christ’s co-creatorship as well.

Paul is indicating that although monotheism is true, Jesus deserves our unique devotion along with God the Father by first affirming that God the Father is one, creator of all things, and then by saying that the Lord Jesus is one, creator of all things. To illustrate this further I will consult Dr. Richard Bauckham’s exegesis of 1 Corinthians 8:6 found in his work ‘God Crucified: Monotheism and Christology in the New Testament’:

The Muslim objection posed by Shadid Lewis demonstrates a fundamental misunderstanding of 1 Corinthians 8:6. This passage affirms the Deity of Christ and should be utilized by Christians in dialogues with Muslims once the Christians understand the true significance and meaning of the passage.

Here Paul speaks of the day of the Lord Jesus Christ. This is a common theme in Paul’s letters. He speaks of the day of the Lord in other passages as well such as 2 Timothy 1:18; Philippians 1:6, 10, 2:16; 1 Thessalonians 5:2; and 2 Thessalonians 2:1-2. The day of the Lord Jesus is in reference to his second appearance, the glorious second coming. However, by using this kind of language about Jesus i.e., “day of the Lord Jesus,” Paul shows that he believes Jesus is Yahweh because according to the Old Testament they were expecting the day of Yahweh and his glorious return!

Therefore, on the day of the Lord Jesus, when he returns, it is actually the day of Yahweh because he is returning. The conclusion is that Jesus is Yahweh.

Muslim Objection:

I was unable to find a response to this particular argument.

According to the Hebrew Scriptures men gained justification by believing in Yahweh. Apostle Paul understood this to be true and thus quoted Genesis 15:6 in his epistle to the Galatians:

However, in the very same letter Paul makes it clear that it is faith in the Lord Jesus Christ that grants eternal justification. Thus, according to Paul, faith in Yahweh and faith in the person of Jesus Christ is the exact same thing.

Here belief in Christ has the same power as belief in Yahweh with respect to justification of human beings. Just as faith in Yahweh granted justification, so does faith in Christ. Jesus is Yahweh in that it is in him that eternal justification is found.

Muslim Objection:

I was unable to find a Muslim objection to this argument.

_______________________________________________________________

In these passages Paul is stating that the Lord Jesus has been exalted to the highest position imaginable, one belonging to God. He further describes Jesus as fully possessing the essential attributes and honor of God such as omnipresence, power, rulership, sovereignty, dominion, and the name or authority that is above all authority and rule. Amazingly, Paul says that the church is the body of Christ and that Christ spiritually fills his entire church with his presence and also filling everything else as well (cf. Ephes. 4:7-10).  This is an attribute of Almighty God because only he is everywhere and is able to fill all things.

As Dr. B.W. Johnson puts it:

Professor Emeritus of New Testament Exegesis and honorary research professor at the University of Aberdeen, Scotland, Dr. I. Howard Marshall notes:

Muslim Objection:

I was unable to find a Muslim objection to this specific argument to Christ’s omniscience.

Here Paul explains that Jesus preexisted with the Father with the same nature as God. Jesus then lowered himself being found in appearance as a man. Paul then explains the crucifixion and states that every knee will bow to Christ and every tongue will confess that he is Lord. Aside from the explicit statements about Jesus having the nature of God, preexisting with the Father and then becoming a man, the fact that Paul said every knee will bow to Christ and confess him as Lord proves that Jesus is God Almighty. In the Old Testament Hebrew scriptures we read:

Notice that the Isaiah prophecy says that one day in the future every knee will bow to Yahweh and every tongue will swear by Yahweh. Well according to Paul in Philippians 2:10-11 this will be fulfilled as soon as every knee bows to Christ and confesses Christ is Lord by their tongue. This is because Paul is teaching that Jesus is Yahweh.

Muslim Objection:

Shabir Ally states:

Christian Response:

Ally’s objection doesn’t address a number of issues relevant to Philippians 2:6-11. He doesn’t address Jesus being in very nature God, Jesus being equal with God, or Jesus leaving his exaltation in heaven and becoming a man. Ally attempts to address the knee bowing and confessing issue. However, his response is full of holes.

First of all, Ally doesn’t even acknowledge the fact that Christ is said to be bowed to by all people and confessed as Lord fulfilling Isaiah 45:21-23. Ally merely says Philippians has to agree with Isaiah about Yahweh alone being bowed to and confessed as Lord. Indeed, Paul does agree because to him Jesus is Yahweh and when Jesus is bowed to, Yahweh is bowed to. This is what Ally can’t see and won’t even acknowledge.  Ally notes how Paul said he kneels to the Father in Ephesians 3:14. All that this establishes is that both the Father and the Son are bowed to in different contexts. The Father being bowed to once by Paul and the Son being bowed to by all people fulfilling the prophecy of Isaiah 45:21-23. Ally doesn’t try to address Philippians 2:6-11 exegetically and thus fails to make a compelling case. Indeed, Paul was aware of Isaiah 45:22-24 and since he believed Jesus is Yahweh he wrote about Isaiah 45:22-24 being fulfilled when Christ is bowed to and confessed as Lord by all people.

Muslim Objection:

Zaatari also takes a shot at debunking Philippians 2:6-11:

Christian Response:

When Muslims can’t refute a verse properly or address what the verse actually does say, they have to invent their own criteria and then claim the verse doesn’t meet them. Zaatari’s view is that unless Jesus is “called God” here it doesn’t matter what else is said. Jesus “being in very nature God” isn’t enough for Zaatari. Jesus taking on flesh leaving his exalted status behind isn’t enough. You can’t simply invent your own criteria and then claim that because the verse doesn’t meet them in your opinion, that therefore the verse doesn’t teach the Deity of Christ. That is not how to exegete scriptures. We believe Jesus and the Father are distinct in personhood yet both fully God. The Father is often called God and so Jesus is described as God, but not called God, because the title is reserved for the Father in some scriptures which, however, does not undermine our theology at all. The fact is that Jesus is described as having the very nature of God, preexisting in an exalted state with the Father, and then coming down from heaven becoming a man by his own will in perfect accord with the Father.

Muslim Objection:

Zaatari states:

Christian Response:

I have never seen so many errors in one explanation of a passage. Instead of accepting Zaatari’s Unitarian heretical exegesis of the scriptures, let us examine the assessment of Philippians 2:6-11 made by Robert M. Bowman, J. Ed Komoszewski, and Darrell L. Bock because they give a lengthy discussion on the passages. Notice that everything Zaatari just stated and quoted gets utterly refuted in this exegesis.

Zaatari’s eisegetical mishandling of the scripture has no leg to stand on in light of scholarly research on the subject. Zaatari doesn’t address the argument that Philippians 2:6-11 fulfills Isaiah 45:21-24 either. Zaatari’s Unitarian handling of the Greek word ‘morphē’ (form) is also problematic. They claim that it only means that Jesus was a metaphorical outward appearance of the Father – perfectly representing him when it says “Who, being in the form of God.” This metaphorical representative interpretation doesn’t work. The passage is talking about Jesus being in heaven as the morphē (form) of God and then leaving that position thus becoming the morphē (form) of slave. Paul uses the same Greek word (morphē) in verse 7 describing Jesus becoming human in nature. With this in mind the only conclusion is that, just as Jesus was found in human morphē (lowered slave form), he was originally in the morphē (form of God) while in heaven before the incarnation. This is about Jesus having the glory and nature of God. Since Jesus Christ had the appearance (form) of God it means Jesus had the glory of God because God’s appearance or form is glory and divine exaltation. However, no creature can have the glory of God. Jesus isn’t a creature but instead the divine second person of the Trinity. Therefore Jesus preexisted having the glory of God and then he lowered himself having the nature of man in the first-century. That is what Paul is teaching here and that is why the Weymouth New Testament and the NIV translate this as Jesus being in the very “nature” (morphē) - God.

Here Jesus is described as the creator of all things. Paul notes that Christ holds ALL THINGS together. In order to be able to do this Jesus would need to be all powerful, all knowing and everywhere. Creatorship, omnipotence, omniscience, and omnipresence are attributes of God alone and thus when Paul proclaims that Jesus is the creator who holds ALL THINGS together he is affirming his Deity.

Muslim Objection:

Shabir Ally asserts:

Christian Response:

If we grant Ally’s interpretation it proves that Jesus is God according to Islam. Firstly, Ally doesn’t address the fact that it says Jesus sustains all things and holds them together. That alone entails Jesus’ Deity. In order for Jesus to hold all things together he would need to know what needs to be held together (all knowing), he would need to have the power to sustain it (all powerful), and he would need to be able to sustain all things at once in all places (everywhere). This means Jesus is omnipotent, omnipresent, and omniscient. These are attributes of God alone. But even with that said, in order for Christ to be the agent that the Father used to create the cosmos it would mean that according to Paul Jesus preexisted alone with the Father (and Spirit, Genesis 1:2). And it must mean that His existence and fellowship with the Father and the Spirit is eternal, for it doesn’t simply say He was before all things, as if there could have been a time before creation when the Son was not with the Father and the Holy Spirit; it says “He IS before all things” right now. This demonstrates that it was not the position of early Christians like Paul that Jesus was just a prophet who first saw life at birth. That is not the Jesus of the first-century. The Jesus of the first-century preexisted with the Father in glory, he had a part in creating all things (see also John 1:1-3), and he is now sustaining all creation.

However, according to Islam if this is true then that makes Jesus God. Remember the first classification of Tawheed (Islamic monotheism). Tawheed al-Rububiya: Unity of Lordship. Lest I be accused of re-defining the first classification of Tawheed, I will let Muslim apologists Zawadi and Zaatari define it:

Notice that according to these Muslim apologists Tawheed al-Rububiya means that God creates, sustains and controls all things alone. But wait, according to Colossians 1:16-18 Jesus had a part in creating all things. It is the Lord Jesus Christ who sustains and holds all things together! Thus, according to Islam Jesus is God. This should make people wonder why Shabir Ally asserts that the Bible doesn’t teach that Deity of Christ, when, in light of Islamic monotheism, Jesus has the unique attributes and characteristics of God.

In the books of 1^st and 2nd Thessalonians Jesus is said to return to earth with HIS saints/angels displaying great glory and might:

This very fact is reiterated in the gospel of Matthew and Mark:

Interestingly we read in the book of Psalms that the angels and saints belong to Yahweh! Yahweh is sovereign over all creation and thus it belongs to him. This shows that Jesus and Yahweh are one and the same since Jesus is said to own the angels and saints.

Muslim Objection:

I was unable to find a Muslim objection to this argument or these passages.

Muslim Objection:

Muslims often use these passages to assert that because it says that there is “one God” and then it later identifies Christ as “the Man Christ Jesus” therefore, according to their understanding, Jesus is distinct from God. Muslim apologist Shadid Lewis states:

Christian Response:

However, if Lewis was logically consistent he would have to also argue that Jesus cannot be man either since he is in the middle of BOTH God AND mankind, not just God. Thus, per his reasoning since Jesus is in the middle he must not be human after all!

Moreover, despite the Muslim distortion of this scripture, 1 Timothy 2:3-6 can be used to establish the Deity of Christ if proper exegesis is utilized. Sedevacantist and traditional Catholic apologist Gerry Matatics argues that this verse actually affirms the Deity of Christ:

To further clarify Mr. Matatics’ position I will say that according to Paul, all mankind is burdened with sin from birth. This doctrine of inherent sin can be found in the following passages:

The position of Paul, as well as the other New Testament writers, is that humanity is sinful inherently and in need of a saviour because of the fall of Adam in the Garden of Eden. So it is clear that all humans have sinned according to Christian theology. However, these same New Testament authors exclaim that Jesus Christ became fully man, was sinless and the only one qualified to pay for our sin by dying on the cross as the unblemished lamb.

Since all humans have sinned and are unable to sufficiently atone for it themselves, the second person (Jesus) of the tri-personal God-head had to become a sinless man acting as mediator on our behalf. Man is corrupt and unable to save himself from his sinful ways but the God-man Jesus, who is 100% God and 100% man, incarnated himself into the world to redeem humanity. Matatics’ position on these passages is correct and it affirms the Deity of Christ because only God can live without sin, therefore God’s death in the cross has saving value and atonement.

This scripture indicates Christ’s preexistence with the Father and it implies his incarnation into the world. This is exactly what we would expect to find in Paul’s epistles if he supported the Deity of Christ. In order for Christ to be God he must have preexisted before his human life. New Testament scholar Dr. Gordon Donald Fee illustrates this point in his work ‘Pauline Christology: An Exegetical-Theological Study’:

Muslim Objection:

I was unable to find a Muslim objection to this passage or argument.

Here we get a powerful statement pertaining to the Deity of Christ addressed to Titus. Christ is identified as “our great God and Savior.” This demonstrates that Paul believed Jesus was God Almighty.

Muslim Objection:

Muslims challenge this interpretation by claiming that this passage is talking about two beings, God and Jesus, and that Jesus is only said to be the glory of the Father. Zaatari quotes a heretical Unitarian interpretation:

Christian Response:

Zaatari is taking the position that Christ is being called the glory of God and not God himself. There are three main interpretations of this passage among Biblical exegetes. In his work ‘Introduction to the New Testament Christology’ the late Dr. Raymond Brown assessed all three interpretations and then came to a conclusion based on the most logically sound exegetical position. We will examine the two relevant interpretations of the verse – position (b) which has Jesus as the glory of God and not God himself, and position (c) which has Jesus as our great God. We will not look at position (a). Brown comments:

In footnote 261 Brown notes that the consensus among scholars regarding Titus 2:13 is that Jesus is indeed being referred to as God and thus Zaatari’s interpretation is not only disputed by the Greek itself on many levels, as Brown shows, but Zaatari and the Unitarians are in the minority of thinking with their interpretation. Browns footnote states: “See the listing of scholars in Harris, Jesus 185, who points out that this is the virtually unanimous view of grammarians and lexicographers.”

Moreover, even if we take position (b) as the correct view this would still prove the Deity of Christ since this view says that Jesus is the visible appearance of God himself. In other words, to say that Jesus is the manifestation of the glory of God is to say that God reveals himself as Christ – that Jesus is the visible revelation/appearance/manifestation of God himself. Compare this concept to Ezekiel 1:26-28 and 2:1-10. There you will see that Ezekiel sees a rather glorious human appearance, a figure of a man, which he identifies as the glory of Yahweh. As you continue to read in chapter 2 it turns out that this human appearance which is supposed to be the glory of Yahweh is none other than God himself who appeared to Ezekiel in the form of a man. So to say that Jesus is the glory of God is to say that Jesus is the human appearance of God himself. How, then, can Jesus being anything less than God when he is the visible manifestation of God?

In fact it is ironic that Gordon Donald Fee, whom I mentioned in my discussion on 2 Timothy 1:9-10, holds to position (b) and yet he is a Trinitarian! In his work “Pauline Christology” he makes a defense of position (b). But then read Bowman and Komoszewski’s book “Putting Jesus in his Place” and Dr. Daniel B. Wallace’s masterful defense of the Granville Sharp rule titled “Granville Sharp's Canon and Its Kin: Semantics and Significance” for the refutation to Fee.

Here Christ is called Lord (Greek ‘kyrios’). Muslims may not think this is significant but it is very significant. The Greek Septuagint version of the Old Testament Hebrew scriptures would often translate Hebrew words for God such as יהוה (Yahweh) into the Greek word ‘kyrios’ (κύριος). So kyrios is the divine name of Yahweh in the Greek. This title is then applied to Christ by Paul and the other New Testament writers numerous times. This could very well mean that Paul thought of Jesus as Yahweh and applied the divine name to him. Of course there is no doubt that other people are called kyrios as well but context and exegesis is very important.

Muslim Objection:

Muslims will often say that other people are called Lord (kyrios) in the Bible and we don’t consider them God Almighty. Therefore we shouldn’t consider Jesus God.

Christian Response:

In his article ‘Preaching: The Lordship of Jesus Christ,’ Charles T. Carter notes some interesting facts about New Testament usage of the word kyrios:

In light of the fact that the word Lord is used nearly twice as many times for Jesus than it is for God there must be something more significant to this than merely affirming that Jesus is our Master. An examination of some of the references where Jesus is called Lord shows that the NT writers used this to identify Jesus with Yahweh God of the OT, a point which we documented above. Here are a few more examples where Jesus is called Lord in the sense of being Yahweh:

True believers are those who call on the name of the Lord for salvation and in worship. However, the OT says that the faithful are those who call on the name of Yahweh!

Amazingly, Paul quotes Joel 2:32 in reference to believers confessing that Jesus is Lord in order to be saved!

Here, the Lord whom one is supposed to call on for salvation is the same Jesus that a person must confess in order to be saved. Thus, Paul identifies Jesus as the Yahweh spoken of in Joel 2:32!

Moreover, many scholars are now holding to the view that when Jesus was referred to as Lord prior to his resurrection, many times, in this context, they were referring to him as master or teacher. However, after the resurrection they identified him as Lord with a new meaning in mind – namely Christ’s Deity. In his work ‘An Evangelical Christology: Ecumenic and Historic,’ Bernard L. Ramm states:

And finally in Islamic Tawheed, when Jesus is referred to as Lord that is a statement of Deity which violates Tawheed. Tawheed al-Rububiya (Unity of Lordship) has it so that only Allah is Lord, thus when Jesus is being identified as kyrios it proves that he is God according to Islam.

Hebrews 1 describes the Lord Jesus Christ as Yahweh, the creator of all things. Hebrews quotes Psalms 102’s account of God Almighty creating all things and applies it to the Lord Jesus Christ!

Of the Lord Jesus Christ Hebrews 1:10-12 says:

Of God Psalm 102:25-27 says:

Here Jesus is explicitly identified as Yahweh the creator God. Commenting on this amazing scripture Dr. Richard Bauckham states:

Muslim Objection:

Muslim apologist Osama Abdullah erroneously asserts that Hebrews 1:10-12 is talking about God the Father and not about Lord Jesus Christ. He states:

Christian Response:

Abdullah concludes that because Hebrews 1:9 makes reference to the Father and describes him that therefore verses 10-12 must be speaking of the Father also. However this argument is easily refuted by simply reading from verses 5-12 and noting a consistent pattern:

Notice when you read the entire context the focus is what God the Father says about the Son and his uniqueness. The argument of Hebrews is that the Father has never said any of the angels are his sons and that he has become their Father. The Father says let all the angels worship Christ. The Father says the angels are servants. The Father says to the Son, “Your Throne, O God, will last forever.” Since the consistent pattern is the Father saying things about the Son glorifying him, when we get to verse 10 we should understand that when it says “He also says,” and then proceeds to talk about someone creating all things, this means the Father is saying this about the Son.

The Greek word for “He also says” in verse 10 is kai which means (and, also, even, indeed, but) so it is obvious that this is the Father continuing with his words about the Son. The Father is describing the Son as the Lord who created all things and sustains all things. The context of the chapter makes that clear. Yes verse 9 speaks about God the Father anointing the Son but it then goes on to say that the Father “says,” (or also continues/ moreover states) showing a continuation of the Father describing things about the Son. Therefore the Son is described as the creator and sustainer in verses 10-12.

Even the anti-Trinitarian heretical Unitarian website that Zaatari appeals to all of the time concedes that verses 10-12 are about Jesus, refuting Osama’s ignorance. However, they try to say that it is in reference to Jesus creating a new heavens and earth, not the present one. But even with this false heretical interpretation it still violates Islamic Tawheed – in that only Allah is supposed to be creator and sustainer. Their site www.biblicalunitarian.com concedes:

Here James the brother of the Lord Jesus, who doubted him at first, identifies Jesus as the “Lord of Glory” or “our glorious Lord Jesus Christ,” as others render it. Most scholars regard the Christology of James as lower than other New Testament writings. This is incorrect and might only appear to be true because James’ letter was not primarily focused on Christological issues but rather church conduct, moral issues, living a pure life, having pure faith, and salvation. James 2:1 refers to Jesus as God based on the Aramaic language that James spoke and the parallel he makes to Old Testament references to Yahweh as the King of glory [cf. Ps. 24:7-10] and the Glory within Jerusalem [cf. Zech. 2:5]. As Benjamin B. Warfield notes:

Muslim Objection:

Zaatari states:

Here Zaatari finds it irrelevant if James the brother of Jesus thought of him as God. However, if it is true that James believed Jesus was God it means that we can add one more independent eyewitness attestation to the case for the historical case for the Deity of Christ. This is important to historians who look for early eyewitness testimony and multiple independent attestations. But it seems that Muslim apologists like Zaatari are not concerned with the historical method.

The second claim is that Satan would never tempt Jesus if he is God. This off topic point is nothing more than a red herring and does not directly address James 2:1 but I will address it anyway. They are basing this argument off of James 1:13 which states:

If you actually examine the narratives where Satan attempts to tempt Jesus we read that Satan fails miserably and Jesus passes the test. In responding to Satan’s promises to him, as well as the trickery, what does Jesus do? Does he sit there and contemplate things, showing that he is actually considering Satan’s offer, or does he reject Satan quickly? In Mark 4:1-11 Jesus rejects Satan’s tricks and promises immediately, which shows that Jesus wasn’t ever considering listening to the devil or accepting his offers. This shows that although Satan tried to tempt Jesus, Jesus was not capable of falling into temptation because of his divine nature. How do we know? It is because Jesus didn’t fall for Satan’s deceptions. Jesus did not fall for temptation because there was no sin in Jesus (Hebrews 4:15; 1 Peter 2:22; 1 John 3:5); Satan had nothing to appeal to that would allow Jesus to actually fall into an effective temptation thereby causing him to stumble. Therefore, we affirm that there is no inconsistency with James 1:13 and Jesus being tempted by Satan because Jesus did not fall into temptation due to his divine nature.

Leaving Zaatari’s first two errors aside, he then asserts that it doesn’t matter if Jesus was identified as “Glorious Lord” or “Lord of Glory” in James 2:1 since other people and other things were given similar titles of honor. Zaatari mentions Ezekiel’s name meaning “strong God,” Elijah meaning “my God,” Israel meaning “fights with God,” and Gabriel meaning “strong God.” However, although Jewish names such as Ezekiel, Elijah and Gabriel represented the God they serve, this is not analogous to James literally identifying Jesus as the “Lord of Glory” or “Glorious Lord” because the name “Jesus” doesn’t mean “Lord of Glory” but rather the title is being applied directly to the person of Jesus Christ by someone else. Titles like these were never actually applied to Ezekiel, Elijah or Gabriel. It is not Jesus’ name which represents the God he serves as is the case with Ezekiel, Elijah and Gabriel; this is a title that is actually describing Christ himself.

Thus Zaatari’s analogies are meaningless and utterly fallacious.

Here the Apostle Peter explains that Jesus is at the right hand of God the Father. He also notes how angels, authorities and powers submit to Christ in present reality, i.e. that all creation is currently under Christ’s rule. This is something that no mere creature or prophet can do. According to Islamic scripture all creation is subject to Allah alone in heaven. However, Jesus Christ is sovereign over all creation according to the true inspired Scriptures, e.g. the Holy Bible. This separates the Lord Jesus Christ from all creation making him above all people, Prophets, Angels and powers. Jesus shares power, authority, and glory with the Father. He shares the divine throne of the Father. He shares sovereignty over all creation with the Father.

Moreover, this again violates Islamic Tawheed al-Rububiya – Unity of Lordship in that only Allah is supposed to be sovereign Lord in heaven. This verse also violates Tawheed al-Uloohiya – Unity of Worship since all creation is submissive to him. This proves that Jesus is God according to Islam.

Muslim Objection:

I was unable to find a Muslim objection to this scripture.

Here 2 Peter identifies the Lord Jesus Christ as our God and Savior. This is an explicit reference to the Deity of Christ from another early Christian document.

Muslim Objection:

Muslims will usually say that there is a differentiation between God and Jesus in the next verse – 2 Peter 1:2. Thus they say 1:1 is calling the Father “our God,” and only calling Jesus “our Savior.” Therefore, they say Jesus is not God.

Christian Response:

Firstly, if you make the claim that “our God” refers to the Father, and “Savior” refers to the Son in 1:1 then that causes major problems in the Greek. Moreover, other surrounding verses such as 1:11 and 3:18 indicate that Jesus is referred to as both God and Savior because of similar language being applied to Christ. Dr. Ben Witherington III remarks:

After both sides are examined it becomes clear that Jesus Christ is being identified as God in 2 Peter 1:1. The opposing view causes major problems with the Greek and other surrounding passages indicate that Jesus is God and Savior. Moreover, the word Savior is a common title for God in the Old Testament and it is applied to Jesus here. Therefore Dr. Witherington III and a host of other NT scholars rightly conclude that 2 Peter 1:1 affirms the Deity of Christ.

Here the apostle John identifies Jesus Christ as the true God. This is a clear reference to the Deity of Christ and it matches the theology found within his other writings.

Muslim Objection:

Muslims may assert that it is the Father alone who is being identified as the true God and not the Lord Jesus.

Christian Response:

We can know that this is referring to the Lord Jesus Christ as the true God for many reasons. First of all, 1 John 5:20 says that the one who is eternal life is the true God. Well in 1 John 1:1-3 we find that the Lord Jesus Christ is the word of life/eternal life!

Notice that Jesus Christ is identified as the eternal life, the same eternal life that 1 John 5:20 says is the true God. This is how we can know that Jesus is being called the true God here. Moreover, who can be eternal life other than the eternal God?

On another note 1 John 1:1-3 and 1 John 5:20 indicate that Jesus is omnipresent in that we can all have fellowship with the Son in real time. In order for all of humanity to be able to have fellowship with Christ right now, Christ would have to be omnipresent or in other words ‘everywhere.’ This is an attribute of God. This is what 1 John 5:20 means when it says, “And we are in him who is true—even in his Son Jesus Christ.” These passages entail Jesus’ omnipresence and thus Deity. This is also indicated in the other writings of John:

Commenting on 1 John 5:20 the late Dr. Raymond Brown states:

Jesus as the “Fathers Son” or the “Son of God” is often overlooked and misunderstood. This title, however, is in fact an affirmation of the Deity of Christ.

Muslim Objection:

Zaatari states:

Christian Response:

It appears that Zaatari thinks that when Jesus is identified as the Son of God it was in the exact same sense as the Old Testament when others were called “sons of God” and that there is nothing unique about this title for Jesus. Zaatari appears to hold the view that the title “Son of God” in the New Testament only means a righteous judge and servant of God and Messiah.

If it is true that the Jews understood Son of God to be a common name for a servant of God who judges things righteously and if this is the position of the New Testament why then in 1 John does the Apostle say that Jesus is the only/sole unique Son of God?

Son of God in reference to Jesus is unique in that it means that Jesus is the only one who bears the nature of God and has that unique relationship with the Father. Jesus being the Son of God is not biological but it has to do with his high Christology (high view of Jesus pertaining to his Deity). Secondly, if the Jews believed that Son of God was being used as a common phrase that had no implications of Deity then why in John 5:18 did the Jews understand Jesus’ Son of God statements to mean that he was saying he was equal with the Father?

It is clear that contrary to Zaatari’s assertions, these Jews did not take Jesus’ claims of being God’s Son to simply mean that he was a righteous judge/servant of God or Messiah figure. The texts say that these Jews understood his Son of God statements to mean that he was making himself equal with God and that the Son of God statements were so blasphemous they wanted to kill him for uttering them. This is also evident at the trial of Jesus in Mark 14 where Jesus affirms he is the Son of the blessed God after which the high priest tore his clothes wanting him to be put to death! If this was a common title the Jews would not have reacted as such. The Son of God title with reference to Jesus is not merely denoting servitude to God or righteousness, although Jesus did in fact humble himself; rather, it is a unique title of Deity and Jesus is the unique Son in that sense. Thus 2 John 1:3 is affirming the Deity of Christ. More importantly, Jesus himself denies that the word “Son” has the same meaning as “servant”:

We clearly see here that servants do not have the same status as sons.

Besides, Jesus in the following parable distinguishes his relationship to God as his beloved Son from the prophets who were merely God’s servants:

The Owner in the parable is supposed to be God and, according to the OT, the servants whom the Owner sent were God’s prophets:

In light of the foregoing it is apparent that Jesus clearly believed that he was more than a mere servant of God. Christ actually believed that he was the beloved Son of God and the unique Heir who owned everything that God possesses. 

It’s interesting to note that Zaatari accepts Jesus as the Son of God when his own Quran forbids him to believe that – even though the Quran doesn’t even understand what Christians mean by Son of God.

Here Jesus is called “our only Master” and “Lord” (Kyrios). This elevates Christ above all creation because YHWH is Master and Lord of all believers. Jesus must be YHWH. This also violates Islamic Tawheed demonstrating that Jesus is above all humanity and is indeed God himself. Tawheed al-Rububiya: Unity of Lordship is violated. Tawheed al-Asma was-Sifat: Unity of the Names and qualities of God is violated. According to Muslims, Allah alone is Master and Lord of all believers. Thus, Jesus is God.

Muslim Objection:

Zaatari states:

Christian Response:

Although Zaatari isn’t addressing the Tawheed issue he does implicitly concede that Jude is teaching that Jesus is Master and Lord, an affirmation of the Deity of Christ. Zaatari then insinuates that Jude is wrong however, by asserting that Jude believed Jesus is the only Master and Lord, to the exclusion of the Father and Spirit. In other words, he is assuming that Jude is teaching that the Father and Spirit aren’t our Master or Lord. But is that what Jude meant?

Jude affirms and presupposes that both the Father and the Son are truly God and expresses this by ascribing different titles of Deity to both, i.e., the Father is called God whereas Jesus is called Lord in the sense of being Yahweh.

Moreover, even though Jude doesn’t say much about the Spirit what he does say is sufficient to establish that he believed in the Spirit’s Deity:

Disbelievers are those who do not have the Spirit, which presupposes that believers do, and true Christians are those who pray in union with and by the guidance of the Holy Spirit. Now, the only way for all believers to have access to one and the same Spirit no matter where they dwell is if the Holy Spirit is omnipresent. However, in order for the Spirit to be omnipresent he must also be God since God alone is omnipresent (cf. Psalm 139:1-12; Jeremiah 23:23-24; Amos 9:2-4).  

Besides, we are told elsewhere in the Holy Bible that the Holy Spirit is eternal,

Thus, since the Spirit is eternal this means that he too must be God as well since only God is eternal.

The Spirit is also the Lord of the Church since he assigns specific tasks to particular members of the spiritual body of Christ and even determines when and where they will go:

It is therefore clear that Jesus is not the only Master and Lord to the exclusion of the Father and the Spirit. Rather, his sovereignty over and ownership of all believers, as well as the entire creation, is shared by both the Father and the Spirit since the NT emphatically affirms the Deity of all three Divine Persons.

Finally, notice that Zaatari doesn’t deny that Jesus is being identified as Lord and Master here. Since that is the main issue the thesis has therefore been established, despite all of the red herrings that Zaatari tried to raise in an attempt to shift attention away from this fact. The fact of the matter is that book of Jude teaches the Deity of Christ by attributing essential divine attributes to Jesus, thereby making him a co-equal Divine Person with the Father and the Spirit. Muslims may not like it and they may bring up side issues but that is irrelevant.

According to John every creature worships Jesus in the same exact way that they worship God:

There are two points to be gleaned from this.

1. Jesus receives the same exact honor that God does which would be sheer idolatry if he were nothing more than a creature, no matter how highly exalted a creature he may be.
2. The fact that every single creature in every place is worshiping/shall worship God and the Lamb, i.e. Jesus, provides conclusive and powerful testimony that Christ is not a creature, but is personally distinct from all of creation. As such Jesus is on the Creator side of the Creator/creature divide.

Also notice that in the Apostle John’s book of Revelation 22:6 it is the Lord, the God of the spirits of the prophets who sent his angel. So it is God Almighty who was the one to send the angel. However in verse 16 of the same chapter it is Jesus who sends the angel!

Muslim Objection:

This exact argument was raised by Brother Shamoun near the end of his debate with Zaatari on the Deity of Christ. (51) However Zaatari didn’t even attempt to address it. I was unable to locate any Muslim article or audio that even attempts to address this argument.

Conclusion:

The New Testament testimony is clear. Every New Testament book (with the exception of 3 John due to small size) teaches the Deity of Christ. This article demonstrates that even though Muslim apologists have taken their best shots at undermining the Biblical witness to the Deity of Christ, every New Testament book (with the exception of one) teaches that Jesus is God. There is not just one passage affirming Christ’s Deity in each book either. I only examined one passage from each book due to space constraints. I could list dozens more. Praise God – Father, Son, Holy Spirit.

Amen

(Special thanks to Jochen Katz, Sam Shamoun and Anthony Rogers for their assistance in editing and input).

Footnotes:

1. Yahya Hayder Seymour, Premier Christian Radio July 9th 2009, http://www.youtube.com/watch?v=bqxiHLPtFws (time slice) (12:22-12:26)

2. Shabir Ally, None of the Bible's Writers Believed that Jesus is God http://www3.sympatico.ca/shabir.ally/new_page_39.htm

3. http://www.answering-islam.org/authors/thompson/rebuttals/zaatari/john1_14_parentheses.html

4. Bassam Zawadi, http://www.call-to-monotheism.com/refuting_trinity

5. Saint Augustine, Homilies on the Gospel of John 1-40, Edmund Hill, [New City Press, 2009], p. 499

6. J. Robertson McQuilkin, An Introduction to Biblical Ethics, [Tyndale House Publishers, Inc., 1995], p. 167

7. (Sam Shamoun vs. Sami Zaatari, Is Jesus God? http://www.youtube.com/watch?v=4CjOuC1pZ0U (time slice) (42:42- 43:05)

8. Frederick Dale Bruner, Matthew a Commentary: The Christbook, Matthew 1-12
Volume 1, [Wm. B. Eerdmans Publishing, 2004], p. 550

9. Shabir Ally, Faith Under Fire, Who Was Jesus

http://www.youtube.com/watch?v=grDPJmb3gAs

10. Michael J. Wilkins, J. P. Moreland, Jesus Under Fire, [Zondervan, 1996], p. 88

11. John Eberly, Al-Kimia: The Mystical Islamic Essence of the Sacred Art of Alchemy, [Sophia Perennis, 2005], p. 113

12. Robert M. Bowman, J. Ed Komoszewski, Darrell L. Bock, Putting Jesus in His Place: The Case for the Deity of Christ, [Kregel Publications, 2007], p. 249

13. Adeel Khan, Has Jesus been prophesied in the OT?

14. Sami Zaatari, muslim-responses.com/Doubting_Thomas/Doubting_Thomas_

15. J. D. Michaelis : Anmerk. in loc.; apud Dr. J. P. Smith's Script. Test. vol. ii., p. 287. [See another quotation from the same writer (Resurrection of Jesus, p. 272-3), given in "Illust. of Unitarianism," p. 266, No. 5, second edit.] John Wilson, The concessions of Trinitarians: being a selection of extracts from the writings of the most eminent biblical critics and commentators, [James Munroe, 1845], p. 384

16. Robert M. Bowman, J. Ed Komoszewski, Darrell L. Bock, Putting Jesus in His Place: The Case for the Deity of Christ, [Kregel Publications, 2007], p. 142

17. Bruce Metzger, The Bible in Translation: Ancient and English Versions, [Baker Academic, 2001], p. 85

18. Geoffrey W. Bromiley, International Standard Bible Encyclopedia: K-P, Volume 3, [Wm. B. Eerdmans Publishing, 1995], p. 797

19. Bart Ehrman, Whose Word Is It? [Continuum International Publishing Group, 2006], p. 161

20. Raymond E. Brown, Introduction to New Testament Christology, [Continuum International Publishing Group, 1994], p. 188, footnote 276

21. Lars Hartman, Into the Name of the Lord Jesus: Baptism in the Early Church, [Edinburgh: T. & T. Clark, 1997], p. 42

22. Sami Zaatari, http://www.answering-christianity.com/sami_zaatri/jesus_paul_rebuttal.htm

23. Shadid Lewis, Islam vs. Christianity: Why We Chose to Leave and Believe? (Shadid's Opening Statement - 1 of 6), http://www.youtube.com/watch?v=otweEXCbhKI (28:26-28:38)

24. Richard Bauckham, God crucified: Monotheism and Christology in the New Testament,
Didsbury lectures, [Wm. B. Eerdmans Publishing, 1999], pp. 37-38

25. Sami Zaatari, http://muslim-responses.com/Jesus_VS_Paul/Jesus_VS_Paul_

25. B.W. Johnson, http://pnt.biblecommenter.com/ephesians/1.htm

27. I. Howard Marshall, New Testament Theology: Many Witnesses, One Gospel, [InterVarsity Press, 2004], p. 394

28. Shabir Ally, http://www3.sympatico.ca/shabir.ally/new_page_43.htm

29. Sami Zaatari, http://muslim-responses.com/Paul_Jesus_/Paul_Jesus_

30. Sami Zaatari, http://muslim-responses.com/Paul_Jesus_/Paul_Jesus_

31. Robert M. Bowman, J. Ed Komoszewski, Darrell L. Bock, Putting Jesus in His Place: The Case for the Deity of Christ, [Kregel Publications, 2007], pp. 82-84

32. Shabir Ally, www.islaminfo.com/qa.php

33. Bassam Zawadi, http://muslim-responses.com/Shamoun_and_Tawheed/Shamoun_and_Tawheed_

34. Sami Zaatari, http://muslim-responses.com/Shamoun_and_Tawheed/Shamoun_and_Tawheed_

35. Shadid Lewis, Islam vs. Christianity: Why We Chose to Leave and Believe? (Shadid's Opening Statement - 1 of 6), http://www.youtube.com/watch?v=otweEXCbhKI (28:38 - 29:00)

36. Gerry Matatics, http://sharpens.blogspot.com/2008/04/gerry-matatics-is-john-ratzinger-true.html (42:56 - 43:09)

37. Gordon Donald Fee, Pauline Christology: An Exegetical-Theological Study, [Hendrickson Publishers, 2007], p. 508

38. Sami Zaatari, http://muslim-responses.com/Paul_Jesus_2/Paul_Jesus_2_

39. Raymond E. Brown, Introduction to New Testament Christology, [Continuum International Publishing Group, 1994], pp. 181-182

40. Charles T. Carter, Preaching: The Lordship of Jesus Christ

41. Bernard L. Ramm, An Evangelical Christology: Ecumenic and Historic, Regent College Publishing, 1993, p. 112 http://books.google.ca/books?q=+inauthor:%22Bernard+L.+Ramm%22&source=gbs_metadata_r&cad=9

42. Richard Bauckham, The Epistle to the Hebrews and Christian Theology, [Wm. B. Eerdmans Publishing, 2009], p. 125

43. Osama Abdullah, http://www.answering-christianity.org/jeremiah23_rebuttal.htm

44. http://www.biblicalunitarian.com/modules.php?name=Content&pa=showpage&pid=139

45. Benjamin B. Warfield, The Lord of Glory: A Classic Defense of the Deity of Jesus Christ, [Solid Ground Christians Books, Birmingham, Alabama: First Printing, November 2003], “The Witness of the Catholic Epistles”, pp. 264-265

46. Sami Zaatari,  http://www.answering-christianity.com/sami_zaatri/rebuttal_to_sam_shamoun_6.htm

47. Ben Witherington III, Letters and Homilies for Hellenized Christians, Volume II: A Socio-Rhetorical Commentary on 1-2 Peter, Volume 2, [InterVarsity Press, 2008], p. 295

48. Raymond E Brown, Introduction to New Testament Christology, [Continuum International Publishing Group, 1994], p. 184

49. Sami Zaatari, Louis Ruggiero vs. Muslim Sami Zaatari Debate: Does the Bible Teach that Jesus is God? Part 1, www.kingmessiahproject.com/audio/audio.html (56:55 - 57:20)

50. Sami Zaatari, http://www.answering-christianity.com/sami_zaatri/rebuttal_to_sam_shamoun_51.htm

51. Sami Zaatari vs. Sam Shamoun Debate: Is Jesus God? http://www.youtube.com/watch?v=4CjOuC1pZ0U