In Islam, Jesus is one of the greatest and most honored prophets of God. The Qur’an calls him al-Masīḥ (“the Messiah”), meaning “the anointed one,” and mentions him 25 times. He was sent to the Children of Israel with the scripture of the Injīl (Gospel). Muslims believe in his miraculous birth to the Virgin Mary, his ability to perform miracles by God’s permission, and his role as a servant of Allah—not divine. Unlike Christianity, Islam rejects the idea of Jesus as the Son of God or part of the Trinity. The Qur’an teaches that Jesus was not crucified, but that God raised him up. Muslims also believe he will return before the Day of Judgment to defeat the Antichrist, restore justice, and affirm the truth of God’s message.

Views on Who Jesus Was

1. Judaism:
   Mainstream Judaism did not accept Jesus as the Messiah or a prophet. In Second Temple Judaism, many Jews expected a messiah who would be a political or military leader, restore Israel, defeat foreign oppressors, and bring peace. Jewish scholars note that the Hebrew Bible (תנ״ך Tanakh) sets expectations for the Messiah — such as universal peace and the ingathering of all Jewish exiles — which they argue Jesus did not fulfill.
2. Christianity:
   Christians regard Jesus as divine, worshipping him as God the Son. Only Paul, in his teaching, states that through Adam’s disobedience, sin entered the world, even though Genesis records that Eve ate first and no consequences of original sin were explicitly set by God in Genesis. He further teaches that all humans inherit the sin of Adam’s condition (original sin) and therefore require salvation through faith in Jesus’ death on the cross. As Paul states in Romans, all people are “born sinners” in Christian theology.

   Romans 5:12 Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned

3. Islam:
   Islam honors Jesus as a great prophet and the Messiah, alongside Noah, Abraham, and Moses. This perspective reflects Islam’s central belief in one God and the continuity of divine guidance throughout history. In Islamic belief, the term “Messiah” refers to Jesus and has the same meaning as in Hebrew: “the anointed with blessing and oil.” It denotes someone consecrated or honored through anointing, as prophets and kings were anointed with oil as a sign of divine blessing and authority.

Jesus in the Qur’an

• Messenger to the Children of Israel
  Qur’an 3:49: "And [appoint him - Jesus] a messenger to the Children of Israel,..."
  Comparison: Matthew 15:24 – "I was sent only to the lost sheep of the house of Israel."
• Servant of God, not divine
  Qur’an 5:72: "Jesus directed the Children of Israel to worship God alone and warned that those who associate others with Allah will face severe punishment."
  Comparison: Matthew 12:18 – "Behold! My Servant whom I have chosen, ..."
• Performer of miracles by God’s permission
  Qur’an 3:49: "He cured the blind and the leper, gave life to the dead, and shaped a bird from clay."
  Comparison: Acts 2:22 – "Jesus’ miracles were by God’s authority."
• Not crucified but raised
  Qur’an 4:157–158: "They did not kill him, nor crucify him; but [another] was made to resemble him to them… Rather, Allah raised him to Himself."

Mary (Maryam), the mother of Jesus, is deeply revered as one of the most pious women in history. The Qur’an describes her as chosen above all women (Qur’an 3:42–43) and highlights her devotion and chastity. Her virgin birth of Jesus is emphasized as a miracle of God’s command: “Be, and it is” (Qur’an 3:47; 66:12). Islam teaches that she never married, and she is honored in both Islam and Christianity as a symbol of purity and obedience to God.

Mary in the Qur’an

Mary's Mother:
The Qur’an begins the story of Mary by mentioning her mother, the wife of Imran, a woman of deep faith who prayed for her child to be dedicated entirely to the service of God:

Quran Surah 3 Ayah 35 (interpretation of the Meaning)
Behold! a woman of Imran said: "O my Lord! I have vowed to You what is in my womb to be dedicated for Your service, so accept this from me. Verily, You are the All-Hearer, the All-Knowing."

Mary, the daughter of Imran, grew up in this atmosphere of piety and righteousness. She strove hard in worship until she had no peer in matters of devotion. The angels gave her the glad tidings that Allah had chosen her:

Quran Surah 3 Ayahs 42-43 (interpretation of the Meaning)
Behold! the angels said: "O Mary! Verily, Allah has chosen you, purified you (from polytheism and disbelief), and chosen thee above the women of all nations. O Mary! Submit yourself with obedience to your Lord and prostrate, and bow down along with those who bow down"

The Prophet Muhammad ﷺ said:
The most perfect women of all the women of Paradise are Mary, Khadijah, and Asia, the wife of Pharaoh.
Source: Al-Tirmithee, Hadeeth 3895

Born of a Virgin Mary
Qur’an 3:45-47 Speaks how Angel Gibrael present himself to Mary and gave her the glade tiding on having a belssed child, she reply how this is possible while she still version and no man touched her. Angel Gibralel told her "this is what Allah said" and with Allah statement "be it was" Qur’an 19:16–40 – Detailed account of Mary’s story, I am listing these Ayahs below. Mary is honored
In Islam, Mary is honored as one of the most pious and pure women in history. The Qur’an never mentions her being married to anyone. Instead, it emphasizes her chastity, devotion, and miraculous virgin birth of Jesus:

Qur’an Surah 66 Ayah 12 (interpretation of the Meaning)
And Mary, the daughter of Imran, who guarded her chastity. And We breathed into her through Our Spirit, and she testified to the truth of the words of her Lord and His scriptures, and she was of the devoutly obedient.

For a detailed explanation of why Allah reported the Jews addressing Mary, the mother of Jesus, as “the sister of Aaron,” click “Anti-Islam” in the main menu, then “Attacking the Qur’an,” and finally click “Does the Qur'an Mistake Mary as the Sister of Aaron?” The story of Mary and her son Jesus is mentioned in several places throughout the Qur’an. The following are key references that highlight different parts of their story, from Mary’s birth and devotion to Allah, to the miraculous birth of Jesus, his mission, and his honored status as a prophet. Key Qur’an References for Mary and Jesus

1. Qur’an surah 3 ayahs 35–63:
   The story of Mary’s birth, her upbringing under Zakariyya, the glad tidings of Jesus, and a portion of his mission.
2. Qur’an surah 4 ayahs 156–159, and ayahs 171–172:
   Refutation of false claims about Mary and Jesus, and emphasis on their true status.
3. Qur’an surah 5 ayahs 110–120:
   Miracles of Jesus his disciples, and Allah’s address to him on the Day of Judgment.
4. Qur’an surah 19 ayahs 16–40:
   The longest story of Mary and Jesus, including her devotion, the miraculous birth, and Jesus first words as an infant.
5. Qur’an surah 6 ayah 85:
   Mentions Jesus among the prophets.
6. Qur’an surah 23 ayah 50
   Mentions Mary and her son as a sign and their place of refuge.
7. Qur’an surah 42 ayah 13
   Affirms the same religion revealed to prophets, Ibraham, Moses, and Jesus.
8. Qur’an surah 43 ayahs 57–65
   Jesus as a sign, his rejection by some, and his role in guiding.
9. Qur’an surah 57 ayah 27
   Mentions Jesus and the compassion and mercy placed in his followers.
10. Qur’an surah 61 ayahs 6, and ayah 14
    Jesus’ prophecy about the coming Messenger (Muhammad ﷺ) and the support of his disciples. For a detailed study about the mention of a prophet coming after Moses and Jesus, visit the “Prophet Muhammad” link under “Islam 101” in the main menu, and then visit the “Prophet in Previous Scriptures” link.
11. Qur’an surah 66 ayah 12
    Mary described as truthful and devout, who guarded her chastity.

The longest story of Mary and Jesus is told in Qur’an surah 19 ayahs 16–40. I have included these ayahs below both as text and audio for reference. Muslim scholars agree that Mary remained unmarried and was a virgin when she gave birth to Jesus. There are no authentic Islamic sources that say she married later. In Christianity, particularly in Catholic and Orthodox traditions, Mary is also believed to have remained a virgin throughout her life (“perpetual virginity”). However, some Protestant traditions hold that she later married Joseph and had other children, based on references to Jesus’ “brothers” and “sisters” in the New Testament (e.g., Matthew 13:55–56). Jesus is one of the greatest prophets in Islam, sent specifically to guide the Children of Israel. He was born of the Virgin Mary, and God told Mary that He would make Jesus a sign for people and a mercy from Him as we read in the Quran:

Quran surah 19 ayah 21 (Interpretation of the Meaning)
He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.'

Jesus performed miracles by God’s permission, as also mentioned in the Bible (Acts 2:22). He was not crucified; instead, God lifted him to heaven and made another person appear like him to those who sought to crucify him. Jesus will return before the Day of Judgment to restore justice. Islam honors Jesus as the Messiah, a title meaning “the anointed with blessing and oil,” reflecting his special role and status among the prophets. Islam strictly rejects the idea that Jesus is the Son of God or that God is made up of the Trinity. In Islamic belief, God is absolutely one and indivisible, and associating partners with Him is considered the gravest sin (shirk). Jesus is honored as a prophet and the Messiah, fully human and a servant of God, not divine. He was sent to guide people with God’s message, just like other prophets such as Noah, Abraham, and Moses. This understanding emphasizes Islam’s commitment to strict monotheism and the continuity of divine guidance throughout history.

Christian priests often cite verses from the Old Testament out of context as prophecies about Jesus as the Messiah. However, Jewish rabbis who have studied and teach the text do not agree, because according to the signs outlined in their own scriptures, Jesus did not fulfill the criteria expected of the awaited Messiah—such as rebuilding the Temple, bringing universal peace, gathering all Jews back to Israel, and spreading universal knowledge of God. Messianic Criteria According to Judaism

1. Must be from the tribe of Judah and a direct descendant of King David
   • Genesis 49:10: “The scepter shall not depart from Judah…”
   • Jeremiah 23:5: “I will raise up for David a righteous Branch, and he shall reign as king…”
   • 2 Samuel 7:12–16: God’s promise that David’s throne will be established forever.
   Issue: Lineage passes through the biological father, not the mother. Jesus, according to Christian belief, had no human father, so he cannot meet the requirement of being a direct male descendant of King David. Mary’s lineage is irrelevant because tribal identity is patrilineal (Numbers 1:18).
2. Must gather all the Jews back to the Land of Israel
   • Isaiah 11:11–12: “He will raise a signal for the nations and will assemble the banished of Israel, and gather the dispersed of Judah…”
   • Ezekiel 37:21–22: “I will take the people of Israel from the nations among which they have gone and bring them back to their own land.”
3. Must rebuild the Temple in Jerusalem
   • Ezekiel 37:26–28: “…I will set my sanctuary in their midst forevermore. My dwelling place shall be with them…”
   • Micah 4:1: “The mountain of the house of the Lord shall be established… and peoples shall flow to it.”
4. Must usher in an era of world peace
   • Isaiah 2:4: “Nation shall not lift up sword against nation, neither shall they learn war anymore.”
   • Micah 4:3: repeats the same prophecy of peace.
5. Must spread universal knowledge of God
   • Zechariah 14:9: “The Lord will be king over all the earth; on that day the Lord will be one and his name one.”
   • Isaiah 11:9: “The earth shall be full of the knowledge of the Lord as the waters cover the sea.”

Below Are Some Old Testament Prophecies Christians Claim About Jesus:

What is the nature of Jesus' divinity in Christian theology—Is he considered God, the Son of God, or understood differently across traditions? One of the most significant and debated questions in Christian theology is whether the Bible explicitly supports the belief that Jesus is divine. Many Christians point to passages such as:

John 1:1 — "In the beginning was the Word, and the Word was with God, and the Word was God."

John 20:28 — "Thomas said to him, 'My Lord and my God!'"

John 8:58 — "Before Abraham was, I am"

John 10:30 — "I and the Father are one"

These verses are often cited in support of the doctrine of the Trinity, yet there is not a single verse in the entire Bible that explicitly teaches the existence of three co-equal, co-eternal divine persons. Instead, some verses are interpreted—often out of context or based on theological assumptions—to support the concept of the Trinity. According to Trinitarian doctrine, the Father, the Son (Jesus), and the Holy Spirit are all equally God. However, when reading the Bible carefully, we find many verses that clearly show Jesus is not co-equal with God. He is portrayed as subordinate, dependent on the Father, and even limited in knowledge and power. Another issue with the Trinity doctrine is the absence of any clear biblical statement affirming the divinity of the Holy Spirit. Nowhere do we find Jesus or the apostles teaching that the Holy Spirit is to be worshipped as God. On the contrary, the Holy Spirit is always presented as being under the authority and command of the Father. For example, in John 3:34, it says,

John 3:34 - “For the one whom God has sent speaks the words of God, for God gives the Spirit without measure.”

This verse clearly shows that God is the one who gives the Spirit, and He does so according to his will—further indicating that the Spirit is not independent or co-equal. Here are more verses that distinguish between God and Jesus, showing that Jesus is not co-equal with God and is dependent on Him:

John 14:28 — "You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I."

John 5:30 "By myself I can do nothing; I judge only as I hear, and my judgment is just, because I seek not to please myself but him who sent me."

Mark 13:32 — "But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father."

We read in Matthew a clear testimony from Jesus where he was quoted praying to God to save him from death—something Christians believe he came willingly to offer. Notice how Jesus affirms that the Father’s will is above his own will, another evidence that the Father and Jesus are not co-equal:

Matthew 26:39 "And He went a little farther and fell on his face, and prayed, saying, 'O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.'" Matthew 26:42 "Again, a second time, He went away and prayed, saying, “O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done."

Even when Jesus' disciples asked him to teach them how to pray, he did not instruct them to pray to a triune God. Instead, he directed them to pray solely to the Father, as we read in Matthew 6:9–13, in what is commonly known as the Lord’s Prayer. This strongly suggests that the early understanding of God’s identity was centered on the Father alone—not on a three-in-one concept. In addition, the title "Son of God" is used in the Bible for others besides Jesus:

Luke 3:38 — "...the son of Enosh, the son of Seth, the son of Adam, the son of God."

Exodus 4:22 — "Then say to Pharaoh, ‘This is what the Lord says: Israel is my firstborn son.’"

Romans 8:14 — "For those who are led by the Spirit of God are the children of God."

Even God Has daughters as well
2 Corinthians 6:18 — "God says, ‘I will be a Father to you, and you shall be My sons and daughters"

The expression "Son of God" in Hebrew often means "Servant of God." It was a title given to humans who had a special relationship with God, as seen in several biblical passages. The use of the term "son" does not imply that Jesus is literally the biological or divine offspring of God. Likewise, there are instances in the Bible where God refers to others as "god" without implying actual divinity. Does this mean there are many gods? Of course not—it is a figurative expression.

Exodus 7:1 "So the LORD said to Moses: “See, I have made you as God to Pharaoh, and Aaron your brother shall be your prophet."

Notice how translators often capitalize the "S" in "Son" when referring to Jesus, in an effort to reflect divinity. However, the original Greek language—the language of the New Testament—has no distinction between uppercase and lowercase letters in the earliest manuscripts. This subtle change is another example of how scribes and translators may have influenced interpretations by inserting theological bias into the text. While a few verses appear to be misinterpreted in an effort to support Jesus' divinity, there are a countless number of verses that clearly distinguish Jesus from God—verses that, when examined together, challenge or even undermine the belief in a co-equal Trinity. These texts portray Jesus as subordinate to God, limited in knowledge, and obedient to the Father’s will—characteristics that are difficult to reconcile with the idea of absolute divinity or co-equality. These examples suggest that the term "Son of God" had a broader usage in biblical language and may not always imply divinity in the way later theology defined it. This leads many to ask: Does the Bible truly present Jesus as God, or has this belief developed more fully through church tradition? It's a question that invites careful study and open dialogue across Christian traditions.

Keep in mind that Christians believe Jesus’ mission—as the divine Son of God, manifested in sinless human form—was to willingly die on the cross as a sacrifice for humanity’s redemption. This act was intended to atone for the original sin inherited from Adam and Eve in the Garden of Eden, thereby restoring the broken relationship between God and humankind, as Paul claims in Romans 5:12. (Please consider the following question from the list: Who should we believe about original sin—Jesus or Paul?).

Romans 10:9 If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.

While on earth, Jesus referred to the Father as "My God," as seen in John 8:40.

John 8:40 But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this.

According to Christian belief, after his death and resurrection, Jesus returned to his divine nature as God. Logically, if Jesus is fully God, one might expect that he would no longer address anyone else as "My God," since God cannot have a God. However, this expectation is challenged in passages like John 20:17, Revelation 3:2, and Revelation 3:12 where the resurrected Jesus still refers to the Father as "My God." The author of the Gospel "According to John" documents in John 20:17 a conversation between Jesus and Mary Magdalene, which supposedly took place after God the Father had raised Jesus—God in human form—from the dead. At this point, one might argue there should no longer be any need for Jesus to address anyone as "My God," since God cannot have a God. However, this is not the case. In John 20:17, we find Jesus still addressing the Father as "My God."

John 20:17 Jesus said, "Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, 'I am ascending to my Father and your Father, to my God and your God.'"

It is clear that:
Jesus and Mary Share the Same Father and God Simple Question:
If Jesus is God, whom is he calling “My God”? After all, God cannot have a God, since He is God Himself.

Keep in mind that Christians believe Jesus’ mission—as the divine Son of God, manifested in sinless human form—was to willingly die on the cross as a sacrifice for humanity’s redemption. This act was intended to atone for the original sin inherited from Adam and Eve in the Garden of Eden, thereby restoring the broken relationship between God and humankind, as Paul claims in Romans 5:12. (Please consider the following question from the list: Who should we believe about original sin—Jesus or Paul?"). After recording Jesus addressing the Father as “My God” before lifting him to heaven in John 20:17, we later see that Jesus continues to refer to the Father as “My God” even 70 to 90 years later, after being lifted to heaven, as documented in Revelation 3:2 and Revelation 3:12. Side note: Both Muslims and Christians believe that God lifted Jesus to heaven, where he lives until his second coming. Revelation 3:2
First, in Revelation 3:2, Jesus is recorded as commanding the church in Sardis to wake up, and he refers to the Father as “My God.”:

Revelation 3:2 Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God

Revelation 3:12
Second, in Revelation 3:12, Jesus speaks of his return and refers to the Father as “My God” four times in one verse:

Revelation 3:12 The one who is victorious I will make a pillar in the temple of my God. Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name.

Notice how Jesus clearly distinguishes himself from God by saying “my God” multiple times, and then separately refers to “my new name.” Think about it Revelation 1:1 – Who Gave the Revelation?
The very first verse in Revelation confirms that the entire message was given to Jesus by his God to pass on to John:

Revelation 1:1 The Revelation of Jesus Christ, WHICH God gave him to show to his bond-servants, the things which must soon take place; and He sent and communicated it by his angel to his bond-servant John,

Even after being in heaven for over 70–90 years, Jesus still receives revelation from “his God”—just as he did during his earthly ministry. This is consistent with verses like:

• John 8:40 “...a man who has told you the truth that I heard from God...”
• John 8:28 “...I do nothing on my own but speak just what the Father has taught me.”
• John 12:49–50 “For I did not speak on my own, but the Father who sent me commanded me what to say...”
• John 14:31 “...I do exactly what my Father has commanded me.”

Simple Question:
If Jesus is God, whom is he calling “My God” after being in heaven for more than 70-90 years? After all, God cannot have a God, since He is God Himself.

First, it's important to understand that John 1:1 expresses the viewpoint of the Gospel writer, not a statement spoken by Jesus himself. Authorship and Source of John 1:1
Was John 1:1 written originally by the author of the Gospel of John, or was it borrowed from earlier sources? Some scholars and critics argue that the author of John may have borrowed or been influenced by the Jewish philosopher Philo of Alexandria, who lived and died decades before the Gospel of John was written. Philo often referred to the Logos (Greek for “Word”) in a mystical and philosophical sense, as an intermediary divine agent. This concept may have shaped John’s introductory verses. However, the controversy deepens when we look at how John 1:1 has been translated through history and how it might have been altered to support the doctrine that Jesus is God.

Early English Translations vs. the King James Version

Let’s compare the original Greek of John 1:1 with early English translations before the King James Bible (1611): John 1:1 (ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1) in Koine Greek

• Ἐν ἀρχῇ ἦν ὁ λόγος
  In [the] beginning was the Word
• καὶ ὁ λόγος ἦν πρὸς τὸν θεόν
  and the Word was with God
• καὶ θεὸς ἦν ὁ λόγος
  and God was the Word

This last phrase, καὶ θεὸς ἦν ὁ λόγος, has often been rendered in modern translations as “and the Word was God”, as in the King James Version. However, earlier English Bibles translated it differently:

The Wycliffe Bible (1382): translates it as “God was the word.” The Tyndale Bible (1534): translates it as “God was that word.” The Luther Bible (1534, German): translates it as “und Gott war das Wort.” The Coverdale Bible (1535): translates it as “and God was the worde.” The Great Bible (1539): translates it as “and God was the worde.”

These translations put “God” before “the Word”, which may subtly shift the emphasis. Some argue that the original Greek implies a quality (i.e., “the Word was divine”) rather than a direct identification ("the Word was God"). This has led to the claim that later translations, such as the KJV, intentionally altered the emphasis to support the doctrine of Jesus’ divinity. All the Bibles before 1611 say "and god was that word, Such as The Tyndale which was credited for being the first English translation to work directly from Hebrew and Greek texts. Detail of text from William Tyndale's 1525 New Testament which was printed in Cologne and smuggled into England; John 1:1. Courtesy of the Reed Collection at Dunedin Public Library, New Zealand.

Contradictions within the Gospel of John

Does the rest of John’s Gospel support the interpretation that Jesus is God? Several passages seem to distinguish clearly between Jesus and God:

John 17:3 – “That they may know You, the only true God, and Jesus Christ whom You have sent.” John 8:40 – “...a man who has told you the truth that I heard from God.” John 14:28 – “...the Father is greater than I.” John 5:30, 5:19, 8:28 – Jesus repeatedly states he can do nothing by himself. Even before lifting Jesus to heaven, Jesus refers to the Father as “My God” (e.g., John 20:17), which would be puzzling if Jesus were God in the same way the Father is. Even after more than 70-90 years from Jesus being lifted to heaven, Jesus refers to the Father as “My God” (e.g., Revelation 3:2 and Revelation 3:12), which would be puzzling if Jesus were God in the same way the Father is. Revelation and Distinction Between Jesus and God's Word The same author is traditionally credited with the Book of Revelation, which also shows a distinction between Jesus and the “Word of God”:

• Revelation 1:2 – “…the word of God and the testimony of Jesus Christ.”
• Revelation 20:4 – “...for the witness of Jesus and for the word of God…”

This separation seems to contradict the idea that Jesus and the “Word” are one and the same in the sense of being God. Also, in the first verse of Revelation, the author makes a distinction between Jesus and God, showing that Jesus still needs to be told what to say to others—just as He did when He was on earth.

Revelation 1:1 – The Revelation of Jesus Christ, which God gave him...

When Jesus was on earth John reported him saying he needs God to tell him what to speak

John 12:49 - For I have not spoken on my own authority; but the Father who sent me gave me a command, what I should say and what I should speak.

Other New Testament Passages Supporting Distinction

Mark 13:32 / Matthew 24:36 – Jesus claims not to know the hour of the end. Luke 18:19 / Mark 10:18 – Jesus says, “No one is good—except God alone.” Acts 2:22 – Jesus is described as a man approved by God, through whom God performed miracles, signs, and wonders. Matthew 12:28 – Jesus attributes miracles to the Spirit of God, not to himself. Hebrews 1:9 – Jesus is described as having a God over him.

Conclusion

The oldest known Greek manuscripts and early Bible translations seem to support the reading “God was the Word,” which could be interpreted as more ambiguous than “the Word was God.” Furthermore, many passages in the Gospel of John—and the rest of the New Testament—suggest a clear distinction between Jesus and God. Therefore, one could argue that John 1:1 was either mistranslated or misinterpreted in later traditions to support a doctrinal belief (Jesus is God) that is not consistently supported throughout John’s writings.

Final Thought

If John 1:1 teaches duality (Word and God) rather than the Trinity (Father, Son, Holy Spirit), and if similar statements don’t appear in the other Gospels, one must ask:
Was this theological framing added later? And if so, what was the original intent of the author of John? By examining the Gospel of John, we find that its theological intent is to present Jesus as the Messiah and the Son of God. John never intended to teach Jesus is God or even co-equal to God.

John 20:31 - But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.

Introduction

This subject touches the very core of Christian theology. For the sake of clarity and focus, I have presented only the essential points, keeping verses and explanations to a minimum. My intention is not to overwhelm but to highlight the central issues and encourage thoughtful reflection. I pray that God guides you to see the truth as you consider what is shared here.

What is Salvation?

Salvation, in Christian theology, refers to deliverance from the consequences of sin—a condition traditionally called Original Sin or Ancestral Sin. According to Paul alone, this salvation was made possible through the death and resurrection of Jesus Christ, who is believed to be God incarnate.

Paul’s Unique Teachings on Sin and Salvation

According to Paul alone, particularly in Romans 5:12, all descendants of Adam inherit sin:

Romans 5:12 "Just as sin entered the world through one man, and death through sin, in this way death came to all people, because all sinned."

Paul also teaches that Jesus’ death is a sacrificial atonement for this inherited sin, restoring the possibility of reconciliation with God:

1 Corinthians 15:21–22 “For since by man (Adam) came death, by Man (Jesus) also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive.”

For Paul, faith alone in Jesus’ death and resurrection is the means of salvation—not personal righteousness or religious observance:

Ephesians 2:8–9 “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.”

A Critical Question: Does God Require Bloodshed to Forgive?

This leads to a key theological question: Does God require bloodshed to forgive sins? According to Paul alone sacrificial imagery, the answer is yes:

Romans 3:25 “God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.”

A Note on Hebrews and the Shedding of Blood

While Hebrews 9:22 is often quoted in support of Paul's view, it refers to animal sacrifices under the Law, not human blood. In fact, Hebrews 8:11–12 affirms that God forgives without requiring blood:

Hebrews 8:11–12 “For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.”

What About the Rest of the Bible?

Other parts of Scripture emphasize God’s mercy, repentance, and righteousness—not blood—as the basis for forgiveness.

Matthew 9:13 – “I desire mercy, not sacrifice. For I have not come to call the righteous, but sinners.” Luke 5:32 – “I have not come to call the righteous, but sinners to repentance.” Acts 3:19 – “Repent, then, and turn to God, so that your sins may be wiped out…”

Even in the Old Testament, God often forgives based on repentance:

Psalm 86:5 – “You, Lord, are forgiving and good, abounding in love to all who call to you.” Ezekiel 18:32 – “For I take no pleasure in the death of anyone... Repent and live!”

Jesus’ Teachings on Forgiveness and Righteousness

Jesus, as recorded in the Gospels, emphasized repentance and mercy over sacrifice:

Matthew 9:13 “I desire mercy, not sacrifice. For I have not come to call the righteous, but sinners.” Luke 5:32 “I have not come to call the righteous, but sinners to repentance.”

Jesus refers to righteous individuals who lived before his time and also around him, suggesting that people could be considered righteous (sinless) apart from his atoning death reflecting Jesus disagreeing with Paul’s teaching:

Matthew 9:13 and Luke 5:32 – Jesus speaks of righteous exists around him and God did not send him for them; God Has sent him to call the sinners to repent. Matthew 13:17 – Jesus speaks of righteous people who lived before him. Matthew 23:35 – Refers to Zechariah as righteous.

The Old Testament Declares Many Righteous People

The Old Testament contain many verses where God describe somebody as a righteous person:

Ezekiel 14:14 – Names Noah, Daniel, and Job as righteous. Genesis 7:1, James 2:21, Hebrews 11:4 – Describe Noah, Abraham, and Abel as righteous.

The Author of Matthew, James, and Hebrews mentioned righteous people before the existence of Jesus too:

Matthew 23:35 – “Zechariah the righteous.” James 2:21, Hebrews 11:4 – Abraham and Abel are described as righteous.

If righteousness existed before Jesus’ death, then Paul's claim in Romans 3:23 stating that all born sinners is contradicting Jesus and the Old Testament teaching.

What Does “Righteous” Mean in the Bible?

By reading the Bible carefully, we see that “righteous” = sinless—or, at the very least, free from guilt before God.

1. Only the Righteous Enter Heaven

   Matthew 5:20 – “Unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.”

   If entering heaven requires righteousness, then it implies being free from sin.
2. Children Are Declared Sinless by Jesus

   Matthew 18:3 – “Unless you are converted and become as little children, you will by no means enter the kingdom of heaven.”

   In this verse, Jesus holds children up as the model for entering heaven—implying they are innocent and sinless. This directly contradicts Paul’s teaching that all humans are born sinful through inherited guilt from Adam. Even more striking, while Paul teaches that the death and resurrection of Jesus—God incarnate—was necessary to atone for inherited sin, he also claims that no righteous person exists at the time of his writing:

   Romans 3:10 – “As it is written: ‘There is none righteous, no, not one.’”

   Yet Jesus' own statement in Matthew 18:3 shows that righteousness did exist before his crucifixion. Children, being declared worthy of the kingdom, must be sinless—further undermining Paul’s blanket claim of universal sinfulness.

Forgiveness Through Repentance in Scripture

The Gospels also portray repentance as the basis for forgiveness, rather than blood sacrifice:

Matthew 4:17 – “Repent, for the kingdom of heaven has come near.” Acts 3:19 – “Repent, then, and turn to God, so that your sins may be wiped out.” Luke 15:10 – “There is rejoicing... over one sinner who repents.”

Even the Old Testament supports this view:

Psalm 86:5 – “You, Lord, are forgiving and good, abounding in love to all who call to you.” Ezekiel 18:32 – “For I take no pleasure in the death of anyone... Repent and live!”

These passages suggest that God’s mercy and a repentant heart, not bloodshed, are what He ultimately desires.

Substitutionary Atonement Questioned

While many Christian traditions teach that Jesus died in place of sinners, the Bible also emphasizes individual accountability:

Ezekiel 18:20 – “The one who sins is the one who will die. The child will not share the guilt of the parent.” Deuteronomy 24:16 – “Each will die for their own sin.”

These verses seem to contradict the idea that someone else’s death—even Jesus'—can pay the penalty for another’s sin.

Can Faith Alone Save?

Paul alone states that salvation comes by faith alone, but other biblical voices challenge that:

James 2:24 – “A person is considered righteous by what they do and not by faith alone.” James 2:26 – “Faith without deeds is dead.” Matthew 7:22–23 – Jesus warns that calling him “Lord” without obedience is not enough for salvation.

Clearly, faith must be accompanied by repentance, action, and righteousness.

Conclusion: Repentance Over Ritual

The consistent message across Scripture—from the prophets to Jesus himself—is that repentance, not ritual or blood, is the true path to forgiveness and reconciliation with God. You may choose to follow Paul’s doctrine of Original Sin and salvation through faith in Jesus’ blood—or you may take seriously the teachings of Jesus, the Hebrew prophets, and the broader biblical witness, which emphasize mercy, repentance, and righteousness as the basis for forgiveness.

Furthermore, Did Jesus Willingly Choose to Die?

While Paul presents Jesus as willingly coming to die as a blood sacrifice for humanity, the Gospels show Jesus asking God to spare him from death:

Matthew 26:39 – “He went a little farther and fell on his face, and prayed, saying, ‘O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.’”

This prayer reveals:
Jesus was not seeking death, but hoped to avoid it. For Jesus, the cup symbolized his impending death and all the suffering it entailed.

“For Jesus, that cup was his death and everything that it involved.”
—Holman Illustrated Bible Dictionary, p. 373

“The cup” is a metaphor for suffering and divine judgment, drawn from the Old Testament.

Psalm 75:8 – “In the hand of the Lord is a cup… all the wicked of the earth shall drink it down to the dregs.”
Isaiah 51:17 – “You have drunk… the cup of his fury.” Jeremiah 25:15 – “Take from My hand this cup of the wine of wrath…”

In all these examples, the “cup” = judgment, wrath, and death.

Was Jesus Saved from Death? A Biblical Perspective

In contrast to Paul’s portrayal of a willing atonement, Jesus is shown in the Gospels as praying earnestly to be saved from death—not embracing it. Jesus was a strong beliver and a chosen servant of God, as we read in

Matthew 12:18 "Behold MY SERVANT, whom I HAVE CHOSEN; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles."

According to the Bible, Jesus plea to be saved from the death, reported in Matthew 26:39, was heard by God.

Matthew 21:22 – “If you believe, you will receive whatever you ask for in prayer.” Hebrews 5:7 – “In the days of his flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save him from death, and He was heard because of his piety.”

These verses present a powerful argument: Jesus prayed to be saved from death, and the text says He was heard. If God answers sincere prayer and Jesus’ prayer was heard, then the logical conclusion—supported by the wording of Hebrews—is that Jesus was indeed saved from death, not killed as a sacrifice. This aligns with the Islamic belief found in the Qur’an, which teaches that Jesus (Isa) was not crucified but that God raised him up:

Qur’an 4:157–158 – “They did not kill him, nor did they crucify him, but it was made to appear so to them... Rather, Allah raised him up to Himself.”

This interpretation not only challenges Paul’s version of atonement theology but also opens a significant point of agreement between the Bible and Islamic teaching.

Contradictions with Paul’s Atonement Theory

While Paul teaches that Jesus' death was planned and necessary, Jesus never says, “I came to die for your sins.” Instead, He preaches repentance, mercy, and righteous living.
Jesus says:

“Repent, for the kingdom of heaven has come near.” — Matthew 4:17 “I desire mercy, not sacrifice.” — Matthew 9:13

Whom Will You Believe?

Paul, who invented a theology based on blood and inherited sin?
OR
Jesus, who called people to repent, do good, and trust in God’s mercy? Even the Old Testament provides strong evidence that Paul’s theology does not reflect God’s message.

Who is Paul

For further study, consider visiting the “Who is Paul?” page by clicking the "Who is Paul?" button in the previous menu. In that section, I examine Paul’s writings in light of the teachings of Jesus, and the rest of the New Testament to evaluate whether Paul was a legitimate or false apostle.

The author of Hebrews quotes directly from Psalm 45:6–7, a royal psalm originally written for a human king of Israel—possibly Solomon or another Davidic ruler:

Psalm 45:6–7 – "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom.
You love righteousness and hate wickedness; therefore God, your God, has anointed you with the oil of gladness more than your companions."

In Christian theology, Psalm 45:6 is often seen as a messianic prophecy, pointing to Jesus. However, in its original Hebrew context, it was directed to a human king and uses exalted, poetic language. Many scholars believe that the phrase “O God” is either a poetic expression, a Hebrew idiom, or even a reference to God’s throne—not a literal declaration of the king's deity. This view is supported by the next line, where the same individual is said to have “God, your God”, clearly indicating he is not God in the ultimate sense.

Hebrews 1:8 and the Use of Psalm 45

In Hebrews 1:8, the author quotes the Septuagint (Greek Old Testament) version of Psalm 45 and inserted the phrase “But to the Son He says” to frame the passage as referring to Jesus as God:

Hebrews 1:8 – "But to the Son He says: 'Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom.'"

Can God Have a God?

If Jesus is God in the same way the Father is, how can he have a God?
When we continue to the very next verse, the context adds a critical detail:

Hebrews 1:9 – "You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness more than your companions."

This verse makes it clear: the one addressed as 'O God' also has a God, and therefore cannot be God the Almighty, since the true God does not have a God over him and cannot refer to another as his God. If we interpret Hebrews 1:8 as referring to Jesus, then Hebrews 1:9 shows that Jesus has a God—which challenges the idea that Jesus is God in the absolute, unqualified sense. Paul’s Own Words: Jesus has a God
Even Paul — often credited with developing the belief in the divinity of Jesus — saying Jesus has God:

• Ephesians 1:17 – “I keep asking that the God of our Lord Jesus Christ,...”
• Romans 15:6 – “So that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ.”
• 2 Corinthians 1:3 – “Praise be to the God and Father of our Lord Jesus Christ...”
• 2 Corinthians 11:31 – “The God and Father of the Lord Jesus,...”
• Ephesians 1:3 – “Praise be to the God and Father of our Lord Jesus Christ...”

John in multiple locations reported Jesus having God:

Revelation was written after 70-90 years from Jesus being lifted to heaven.
Revelation 1:1 – "The revelation from Jesus Christ, which God gave him..." Revelation 1:6 – “And He has made us to be a kingdom and priests to his God and Father—to him be the glory and dominion forever and ever. Amen.” John 17:3 And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.

Even Jesus was reported saying he have God:

John 8:40 – "But now you seek to kill Me, a man who has told you the truth which I heard from God..." John 20:17 – "I am ascending to My Father and your Father, and to My God and your God." Revelation 3:2, 3:12 – Jesus refers to “my God”, even after 70-90 years from being lifted to heaven.

By definition, God is the ultimate being—He cannot have a God over Him. This strongly implies a subordinate role, not co-equality.

One Kingdom, Not Many

Hebrews 1:8 also says: “the scepter of your kingdom”.

If taken to mean a separate kingdom from the Father's, then applying this to the Trinity would suggest multiple kingdoms—and by extension, multiple Gods. However, the Bible consistently teaches that there is only one Kingdom of God:

Psalm 103:19 – “The Lord has established His throne in the heavens, and His kingdom rules over all.”

The Anointing of Jesus

Hebrews 1:9 mentions that Jesus was “anointed,” which is consistent with Old Testament language for prophets and chosen servants of God:

Psalm 105:15 – "Do not touch my anointed ones; do my prophets no harm."

In the New Testament, Jesus is repeatedly referred to as the Anointed One and servant of God:

Acts 4:27 – "For truly against Your holy servant Jesus, whom You anointed..." Acts 10:38 – "God anointed Jesus of Nazareth with the Holy Spirit and power..." Matthew 12:18 – "Behold My servant, whom I have chosen..."

These passages affirm that Jesus was chosen and empowered by God, not that he was God Himself in the fullest sense.

Hebrews 1:4 – Jesus “Became” Superior

Hebrews 1:4 – "Having become as much superior to the angels as the name he has inherited is more excellent than theirs."

This language—“having become superior”—indicates a change in status. But God, by His very nature, does not “become” anything; He is eternally supreme. If Jesus had to become superior to angels, that suggests he was not inherently so, and thus not God in the ultimate, uncreated sense.

Conclusion:

When the full context of Psalm 45 and Hebrews 1 is considered, it becomes clear that Hebrews 1:8 does not prove Jesus is God. In fact, the passage is not entirely about Jesus at all. The next verse, Hebrews 1:9, helps clarify that Hebrews 1:8 is not referring to Jesus as God. Hebrews 1:9 says, “God, your God,” which shows that the person being addressed in Hebrews 1:8 has a God — highlighting a subordinate relationship. Even Paul — often credited with developing the belief in the divinity of Jesus — describes Jesus as sitting near God, not on God’s throne:

Romans 8:34 — “Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.”

Other verses also depict Jesus standing or seated near God, not on his throne:

Luke 22:69 — “But from now on, the Son of Man will be seated at the right hand of the mighty God.” Acts 7:55 — “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God.”

Who is Jesus?

According to the broader New Testament, Jesus is the Messiah, the Anointed One, the servant of God, and not God or co-equal to God. For deeper study, consider exploring the topic “Who is Jesus?” through the teachings of Jesus himself and the rest of the New Testament by taking a moment to watch my video, "Who is Jesus" on the top of this page. In it, I quote only from the Bible.

Key Verse in Question:

According to Christian theology, after Jesus' resurrection, he appeared to his disciples, but Thomas was not present at the time. When the others told him, he doubted and said he would not believe unless he saw and touched Jesus’ wounds himself. Eight days later, the disciples were gathered again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” Upon seeing Jesus, Thomas was astonished and exclaimed, “My Lord and my God!”

John 20:28 — “Thomas answered and said to him, ‘My Lord and my God!’”

Trinitarian Claim:

Trinitarians argue that John's account of Thomas referring to Jesus as 'God' serves as proof of Jesus' divinity.

Biblical Reality:

If we interpret John's account of Thomas’s words as a declaration that Jesus is God, this creates a serious contradiction with numerous teachings of Jesus, John, and the other Gospels. I'll share some verses that help support my view — that John never meant to show Thomas as believing Jesus is God, and that Trinitarians have misunderstood Thomas's words.

First, Jesus' Own Words (in John):

According to the Gospel of John, Jesus makes several statements that indicate He has a God, which implies a distinction between himself and God. Consider the following verses:

• John 20:17: “I ascend to My God and your God.”
• John 17:3: “You [Father] are the only true God.”
• John 5:30: “I can do nothing of Myself...”
• John 12:44–45: “He who believes in Me believes in him who sent Me... He who sees Me sees him who sent Me.”

These verses clearly show that Jesus refers to God as his God and distinguishes himself from the One who sent Him. Therefore, if Jesus has a God, as he himself says, then he cannot be the same being as the God he calls “My God.”

What Did Thomas Mean Then?

Think about how often people exclaim, “O my God!”—countless times. Yet no one interprets this as believing in many gods. So why would Thomas’s declaration, spoken directly to Jesus, be dismissed as a mere emotional outburst? Jesus reported telling his disciples that he cannot decide in heaven who sits close to Him:

Mark 10:40 but to sit on my right hand and on my left is not mine to give, but it is for those for whom it is prepared.

Thomas heard Jesus’ words and knew that God has all the power to assign who sits where in paradise. Since Jesus says he does not have that ultimate power, he cannot be the all-powerful God and Thomas knows that. Unless you believe John contradicted himself, John 20:28 most certainly aligns with the rest of John’s teaching. By the way, John tells us the purpose of his writing is to lead us to believe that Jesus is the Christ, the Son of God:

John 20:31 but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

This verse clearly states that John's purpose in writing is to proclaim that Jesus is the Son of God, not God Himself. In light of this, Thomas’s words were likely an emotional exclamation—amazed because he thought Jesus was dead and suddenly saw him alive in front of him.

Other Gospel authors teaching regarding Jesus:

First, Paul’s teaching: Jesus has a God

Even Paul — often credited with developing the belief in the divinity of Jesus — saying Jesus has God:

• 1 Timothy 2:5: “One God and one mediator... the man Christ Jesus”
• Ephesians 1:17: “The God of our Lord Jesus Christ”
• Also see: Romans 15:6, 2 Corinthians 1:3, 11:31, Ephesians 1:3

In Heaven — Jesus Has a God

The same John who wrote the Gospel of John also wrote the book of Revelation, approximately 70 to 90 years after Jesus was lifted to heaven. In Revelation, John records Jesus referring to the Father as “My God,” as seen in the following verses:

Revelation 3:2 “Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before my God.” Revelation 3:12 “He who overcomes, I will make him a pillar in the temple of my God, and he shall go out no more. I will write on him the name of my God and the name of the city of my God, the New Jerusalem, which comes down out of heaven from my God. And I will write on him my new name.”

These statements strongly reinforce the fact that Jesus cannot be God, since he himself admits having a God by calling the Father “my God.” It is a foundational truth that God cannot refer to anyone else as “my God,” since He alone is the one true God. Therefore, if Jesus refers to the Father as “my God,” this clearly indicates that he is not God Himself. This understanding is fully consistent with the beliefs held by the children of Israel and is clearly documented throughout the Bible. For example:

Malachi 2:10 – “Do we not all have one Father? Has not one God created us...?” Jeremiah 3:19 – “...And I said, ‘You shall call Me, My Father...’” Ephesians 4:6 – “One God and Father of all, who is above all, and through all, and in you all.”

John also begins the book of Revelation by stating that God revealed His message to Jesus, which Jesus then made known to John:

Revelation 1:1 – “The Revelation of Jesus Christ, which God gave him to show His servants...”

This is completely in line with what we see in the Gospel of John, where Jesus testifies that God commanded him to speak only what He was taught. In fact, John records Jesus saying:

John 8:40 – “But now you seek to kill me, a Man who has told you the truth which I heard from God. Abraham did not do this.”

Conclusion:

If John meant to quote Thomas as saying that Jesus is God, it would contradict many of his other verses that differentiate Jesus from God and describe Jesus as being lesser in power and will. Here are some of those verses:

• John reported Jesus calling the Father "My God" in John 20:17, Revelation 3:2 and Revelation 3:12.
• John makes it very clear who is Jesus:
  God is our and Jesus’ God and Jesus was sent by his God to his own people.
  

  John 17:3 And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.

The correct explanation—consistent with both the Gospel of John and the rest of the Bible, especially Jesus’ own teachings—is that Jesus is exalted as Lord and as God's representative, not as God Himself. This understanding also aligns with Jesus’ own testimony that he was sent by God only to the lost sheep of Israel, not to all people, as we read in:

Matthew 15:24 “But he answered and said, ‘I was sent only to the lost sheep of the house of Israel.’”

It also aligns with God's description of Jesus as His chosen servant, as stated in:

Matthew 12:18 “Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased! I will put My Spirit upon Him, and he will declare justice to the Gentiles.”

Notice that in this verse, God refers to Jesus as His servant and speaks of putting His Spirit upon him—highlighting that Jesus receives life and purpose from God, something the true and eternal God would not require. This understanding also aligns with the Law of Moses, which declares that no one can see God and live:

Exodus 33:20 “But He said, ‘You cannot see My face, for no man shall see Me and live.’”

Jesus himself taught his disciples to uphold the Law, emphasizing that even the least commandment should not be broken:

Matthew 5:19 “Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven.”

The Law also teaches that God is one and invisible:

Deuteronomy 6:4 “Hear, O Israel: The Lord our God, the Lord is One.”

Therefore, Thomas and the other disciples, who were well-versed in the Law, would not have believed that Jesus was God Himself or equal to God. Instead, they would have understood Jesus’ authority as given by God. Throughout the New Testament, Jesus consistently points to the Father as the one true God, affirming that he was sent by God and that he speaks only what the Father has given him to say. One clear example of this is found in:

John 8:40 “But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this.”

In this verse, Jesus explicitly identifies himself as a man who heard the truth from God—clearly distinguishing himself from God and reinforcing the idea that he is God's messenger, not God Himself. Think about God's word and as you know God does not change His word:

Genesis 11:7 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour. Isaiah 44:6 "Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: 'I am the first and I am the last, And there is no God besides Me.

Trinitarian apologists often interpret Jesus’ words, “I and the Father are one” (John 10:30), as a claim to divinity—that Jesus was identifying himself as God. But did Jesus actually mean to say that he is God? To answer this question fairly, we must read any verse in its full context. That is the only way to form a reasonable and accurate understanding of its meaning. Let us examine John 10:30 in context and compare it with other relevant passages—something every Christian is encouraged to do in order to deepen their understanding of the faith.

The Context of John 10:30

To understand the statement, we need to begin from verse 23:

John 10:23–30:
23 And Jesus walked in the temple, in Solomon’s porch.
24 Then the Jews surrounded him and said to him, “How long do you keep us in doubt? If you are the Christ, tell us plainly.”
25 Jesus answered them, “I told you, and you do not believe. The works that I do in my Father's name, they bear witness of me.
26 But you do not believe, because you are not of my sheep, as I said to you.
27 My sheep hear my voice, and I know them, and they follow me.
28 And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of my hand.
29 My Father, who has given them to me, is greater than all; and no one is able to snatch them out of my Father's hand.
30 I and my Father are one.

Now let’s break down what Jesus is saying:

John 10:25

Jesus is emphasizing that his miracles are done with God's authority and approval. Actually, according to Acts 2:22, Jesus' miracles are don by God Himself through Jesus:

Acts 2:22: “Jesus of Nazareth was a man accredited by God to you by miracles, wonders, and signs, which God did among you through him, as you yourselves know.”

John 10:27

Jesus' followers are described as his sheep as we read also in Matthew:

Matthew 15:24: “I was not sent except to the lost sheep of the house of Israel.”

Jesus said he gives them eternal life, meaning by believing and following him they earn the eternal life in paradise.

John 10:28-29

The phrase “snatch them out of My hand” is an example of figurative speech, specifically a metaphor that means no one has the power or authority to take Jesus' followers away from Him., and they are protected under his care. The Father is described as “greater than all,” And same goes for The Father, no one has the power or authority to take Jesus' followers away from the Father.

John 10:30

Jesus concluded his response to the crowd by saying, “I and my Father are one.” But what kind of “oneness” did He mean?

Did Jesus mean One in Purpose, or one in person

When read in context, it becomes clear that Jesus is not claiming to be the same being as God, but rather that he and the Father are united in purpose—particularly in the mission of protecting and saving the believers. Jesus speaks metaphorically of his “hand” and the “Father’s hand”—symbols of power, authority, and care. He is emphasizing that he and the Father share the same purpose of protecting Jesus followers, not that they are one and the same being. If Jesus had meant to say that he and the Father were literally the same entity, the surrounding context—and other parts of Scripture—would contradict that interpretation, for example:

John 14:28: “The Father is greater than I.”

Fact: You cannot be the same and yet have one part greater than the other. Fact: To be less than or greater than someone means you are a different person.

What Was Jesus’ Mission?

We must understand Jesus’ mission on earth by listening to his own words. Below are some key verses where Jesus clearly identifies his purpose, or where others testify directly about it:

Matthew 9:13 - "But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” Luke 5:32 – “I have not come to call the righteous, but sinners to repentance.” Acts 2:22 - “Jesus of Nazareth was a man accredited by God to you by miracles, wonders, and signs, which God did among you through him, as you yourselves know.”

These verses indicate Jesus was sent by God to guide the sinners, call them to repentance, and confirm his mission through miracles. Think about it, Paul teach that we are born sinners as we read in

Romans 3:23 - for all have sinned and fall short of the glory of God,

Paul teaches that from the time of Adam until the sacrifice of Jesus, all people were born and lived as sinners and needed a sacrifice to attain forgiveness. However, a closer look at Jesus’ words in Matthew 9:13 and Luke 5:32 suggests a different perspective. In these verses, Jesus distinguishes between the righteous and sinners, implying that there were indeed righteous individuals before and even during his earthly ministry. How do we know that "righteous" in the Bible means "sinless"?
According to Jesus, it is the righteous who enter eternal life as he was reported saying in Matthew 25:46:

Matthew 25:46 - And these will go away into eternal punishment, but the righteous into eternal life.”

Scripture teaches that only the sinless will inherit eternal life or enter paradise. Therefore, by Jesus’ own words, we can conclude: Righteous = Sinless
Listen to what Jesus says in Matthew 25:46. He says the righteous enter life. Only the sinless will enter paradise. Therefore, a righteous person means a sinless person. Another side note that prove Paul was giving false teaching. I have more to offer about "Who is Paul" by clicking "Who is Paul" in the previous menu.

What About John 17:22?

John 17:21-22 - that they all may be one, as You, Father, are in me, and I in You; that they also may be one in Us, that the world may believe that You sent me. I have given them the glory that you gave me, that they may be one as we are one.

If Jesus meant literal oneness in nature in John 10:30, then we must also conclude that the disciples are one in nature with the Father—which would be illogical. Clearly, the oneness being spoken of is about unity in purpose and mission, not identity or divine essence.

Final Thought

Faith must be built on understanding, not assumption. Jesus never explicitly said, “I am God.” In fact, he consistently differentiated himself from the Father throughout his teachings. A careful, contextual reading of John 10:30 supports the interpretation that Jesus was emphasizing unity with God in purpose—not claiming to be God himself. Let us seek knowledge honestly and test our beliefs by knowing your Scripture. Life is short and God's judgment is near.