Introduction
Did Jesus Himself deny being God in John 20:17? Is the concept of the Trinity present in the Old Testament? These questions are often raised by Muslims to challenge the divinity of Jesus. In this article, we will uncover the truth behind this provocative claim and explore how Christians can effectively respond.
Misinterpretation of John 20:17
John 20:17 is frequently cited by Muslims to argue that Jesus is not divine. The verse reads, "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.’” On the surface, this statement might seem to suggest that Jesus is acknowledging a separate God, thus denying His own divinity. However, a deeper examination reveals a different story.
Context of John 20:17
To understand John 20:17 properly, we must consider the broader context of the Gospel of John. This Gospel begins with a powerful affirmation of Jesus' divine nature: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Throughout the Gospel, Jesus performs miracles, forgives sins, and makes statements that assert His divinity.
Jesus' Human and Divine Nature
When Jesus refers to "my Father and your Father, my God and your God," He is emphasizing the relationship between His human nature and the Father. This statement does not negate His divine nature but rather showcases the fullness of His incarnation. As Christians, we understand that Jesus, in His humanity, relates to the Father as God, while still being divine Himself.
In His earthly ministry, Jesus often spoke from His human experience. This is consistent with the doctrine of the Incarnation, which teaches that Jesus is both fully God and fully man. His relationship with the Father in His human nature is part of the mystery of the Incarnation.
Scriptural Support for Jesus' Divinity
Several passages in the Bible affirm the deity of Jesus, providing a comprehensive foundation against the argument that Jesus is not divine:
- John 1:1: "In the beginning was the Word, and the Word was with God, and the Word was God."
- Colossians 2:9: "For in Christ all the fullness of the Deity lives in bodily form."
- Hebrews 1:3: "The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word."
- John 10:30: "I and the Father are one."
These verses unequivocally affirm the divine nature of Jesus.
Analogies to Explain the Trinity
To help clarify the message of John 20:17, we can use various analogies that resonate with different audiences, including those from Islamic backgrounds.
Ambassador Analogy
Consider an ambassador who refers to the king as "my king and your king." This does not undermine the ambassador's authority or position. Similarly, when Jesus refers to God in John 20:17, He is emphasizing His mediating role without denying His divinity. This analogy helps to explain the relational dynamics within the Trinity.
Parent and Child Analogy
A parent might say, "my parent and your grandparent." This does not lessen their relationship with the grandparent. In the same way, Jesus’ statement highlights our shared relationship with God through Him. This analogy helps to convey the idea that Jesus’ humanity does not contradict His divinity.
Analogy from Islam
In Islam, the Prophet Muhammad refers to Allah as "my Lord and your Lord." This does not diminish his special role as the prophet of Islam. Similarly, Jesus' statement in John 20:17 reflects His unique relationship with the Father and His role as a mediator. This analogy can help Muslims understand the Christian perspective on the Trinity and the Incarnation.
The Trinity in the Old Testament
The concept of the Trinity is present in the Old Testament, although it is not explicitly stated. The Old Testament contains hints and foreshadowing of the complex unity of God, which is fully revealed in the New Testament. Here are some key examples:
Plurality of God in Creation
Genesis 1:26-27: "Then God said, 'Let us make man in our image, after our likeness...'"
The use of the plural pronouns "us" and "our" suggests a plurality within the Godhead. This can be seen as an early indication of the complex unity of God, which is later fully explained as the Trinity.
### The Angel of the Lord
Exodus 3:2-6: The Angel of the Lord appears to Moses in the burning bush and speaks as God, saying, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob."
The Angel of the Lord often speaks as God, is worshiped, and is distinct from other angels. This has been interpreted as a pre-incarnate appearance of Christ, indicating the presence of the second person of the Trinity in the Old Testament.
The Spirit of God
Genesis 1:2: "Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters."
The mention of the Spirit of God active in creation suggests the presence of the third person of the Trinity, the Holy Spirit, from the beginning.
The Three Visitors to Abraham
One of the most intriguing examples of the Trinity in the Old Testament is found in the story of the three visitors to Abraham in Genesis 18. Let's delve into this passage and explore its significance.
Scene Setup
Verses 1-2: "The Lord appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. Abraham looked up and saw three men standing nearby."
Here, the narrative begins with the Lord appearing to Abraham in the form of three men. Abraham shows them hospitality, which indicates that these visitors are significant. This initial encounter sets the stage for the revelation of the visitors' true identity.
The Dialogue
Verses 9-10: "Then one of them said, 'I will surely return to you about this time next year, and Sarah your wife will have a son.'"
During their visit, one of the visitors, referred to as the Lord, speaks directly to Abraham about the promise of a son, Isaac. This promise is significant as it demonstrates divine authority and knowledge, attributes that belong to God alone. The fact that the Lord is speaking through one of these visitors suggests a manifestation of God in a physical form.
The Departure and Actions
Verses 16-22: "When the men got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. Then the Lord said, 'Shall I hide from Abraham what I am about to do?'... The Lord said, 'The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.' The men turned away and went toward Sodom, but Abraham remained standing before the Lord."
As the visitors prepare to leave, two of the men (interpreted as angels) head toward Sodom, while one remains with Abraham. This remaining visitor, identified as the Lord, engages in a profound conversation with Abraham. The narrative clearly distinguishes between the Lord and the other two visitors, highlighting the unique nature of the one who stays with Abraham.
The Lord and the Intercession
Verses 22-33: Abraham stands before the Lord and intercedes for Sodom. The entire dialogue is between Abraham and the Lord, who promises to spare the city if righteous people are found.
This prolonged conversation between Abraham and the Lord underscores the personal and relational nature of God. Abraham's intercession reflects the intimate relationship he has with the Lord, who is willing to engage in dialogue and consider Abraham's pleas.
Actions of the Lord in Sodom
Genesis 19:24: "Then the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens."
This verse presents a fascinating aspect of the narrative. It mentions the Lord raining down judgment from the Lord out of the heavens, implying a coordination between a divine presence on earth and one in heaven. This dual reference to the Lord suggests a plurality within the Godhead, consistent with the Christian understanding of the Trinity.
The Divine Messianic Prophecies
Isaiah 9:6: "For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace."
This prophecy speaks of a child who is also "Mighty God," suggesting the divine nature of the Messiah, which Christians understand as Jesus Christ, the second person of the Trinity.
The Wisdom of God
Proverbs 8:22-31: Personification of Wisdom as a being who was with God during creation. Early Christian theologians often saw this personification as a reference to Christ, the Logos (Word) of God, who was with God in the beginning and through whom all things were made (John 1:1-3).
Responding to Muslim Arguments
When discussing the Trinity with Muslims, it’s helpful to use analogies that they can relate to. For example, Muslims claim there is one Quran but acknowledge multiple Qira’at (readings). They do not consider these different Qur’ans but different recitations. Similarly, Christians believe in one God revealed in three persons. This analogy helps to bridge the conceptual gap and foster a better understanding.
Addressing Common Objections
Muslims often object to the doctrine of the Trinity on the grounds that it seems to imply multiple gods. However, the Christian understanding is that there is one God in three persons, each fully and equally God, yet distinct in their roles and relationships. This is not tritheism (belief in three gods) but a profound unity that transcends human understanding.
Clarifying Misconceptions
It is essential to clarify that the Trinity does not mean that God is divided into parts. Each person of the Trinity is fully God, possessing the entirety of the divine essence. The distinctions lie in their relational roles: the Father is the source, the Son is the Word, and the Holy Spirit is the breath of God. These distinctions are not separations but different ways in which the one God reveals Himself and interacts with His creation.
Conclusion
John 20:17, when understood correctly, affirms the divinity of Jesus by highlighting His unique role within the Trinity. By exploring the context, scriptural support, and relevant analogies, we can provide a strong defense of Jesus’ divinity. The Old Testament foreshadows the complex unity of God, which is fully revealed in the New Testament. This understanding helps Christians to respond effectively to Muslim arguments and misconceptions.
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Ashley van der Walt
Another great example of Jesus being called God by The Father, is in Hebrews 8:1. "Theos" is used here.
Based on the analysis of the concordance from Bible Hub, the Greek word "Theos" (Θεός) appears 311 times in the New Testament. The overwhelming majority of these occurrences refer to the one true God. However, there are a few instances where "Theos" does not refer to God, specifically:
John 10:34-35: Jesus quotes Psalm 82:6, "I have said you are 'gods,'" referring to human judges or rulers metaphorically as "gods" due to their role in dispensing justice.
2 Corinthians 4:4: "The god of this age has blinded the minds of unbelievers..." Here, "Theos" refers to Satan, who is called the "god of…