MEGA DEBATE REVIEW GUIDE: Did Jesus Claim to be God? David Wood vs Alex O’Connor
Addressing 14 Objections from Alex O'Connor
1. Brief snippets of evidence that Jesus claimed to be God
2. Objections on Language and Semantic Ambiguity
OBJECTION 1: Saying before Abraham was I AM could just mean Jesus' life was predetermined, not pre-existent. (John 8:58)
OBJECTION 2: The "I AM" (John 8:58) differs from "I AM" in Exodus 3 in the Septuagint, so it's a stretch to say Jesus is claiming God's name. (Exodus 3:14 LXX)
3. Objections that delegated authority does not equal divinity
OBJECTION 3: Disciples also forgave sins (John 20:22-23) but this doesn’t make them divine.
OBJECTION 4: Disciples will also judge (Luke 22:28-30) but that doesn’t make them divine.
OBJECTION 5: Disciples are also "in" the Father and Son and vice-versa (John 17:20-23) but this doesn’t make them divine.
OBJECTION 6: Walking on water does not make someone God for even Peter did it (Matthew 14:22-33).
4. Objections relating to misinterpreted reactions to Jesus
OBJECTION 7: It is presumptuous to assume the high priest took Jesus to be claiming to be YHWH. (Mark 14:60-64)
5. Objections relating to Sabbath Lordship
OBJECTION 8: Son of Man being Lord of the Sabbath is about man ruling the Sabbath, not about being God. (Matthew 12:8; Mark 2:27-28)
OBJECTION 9: Jesus is arguing "if David can break the Sabbath, so can I" — not claiming divinity. (1 Samuel 21:1-6; Matthew 12:3-4).
6. Objections that Jesus' miracles are not unique proof of divinity
OBJECTION 10: Jesus commands people to rise from the dead (Mark 5:41; Luke 7:14) but prays before raising Lazarus (John 11:41-42), showing He acts through dependence on God.
7. Objections that Jesus downplays His divinity
OBJECTION 11: Jesus quotes "you are gods" (John 10:34-36) to deflect the accusation of divinity.
OBJECTION 12: Jesus receives proskyneia (bowing/honour) but not latreia (divine worship/service), which even non-divine figures receive.
8. Objection That Old Testament Figures Bear God's Name Without Being God
OBJECTION 13: The angel of the LORD bears God's name and authority but is not YHWH Himself.
OBJECTION 14: Paul’s application of the name of Jesus being above every name is also a result of the name bearing model. Moreover, Philippians 2:5-11 teaches Jesus was made in the image of God, much like Adam.
9. Conclusion
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In this article, we will be dealing with various objections raised by Alex O’Connor in his debate against David Wood on whether Jesus claimed to be God. There is a lot of content in this article, so you also might want to consider saving it as a reference or working through it progressively.
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1. BRIEF SNIPPETS OF EVIDENCE JESUS CLAIMED TO BE GOD
Before we get into that, let’s have a quick look at the broad and diverse evidence from the New Testament on this topic.
Keep in mind we are only scratching the surface, and much additional evidence for Jesus’ divinity will also be included in response to Alex’s comments.
Redefines God’s law: Jesus redefines God’s law- “You have heard it was said, but I say to you..” Matthew 5:21-33.
Spoke unlike a standard prophet: Jesus, unlike OT prophets, never says “Thus says the Lord.”
Applied YHWH passages to Himself: Jesus openly applies OT passages concerning YHWH to Himself- Matthew 21:16 applies Psalm 8:2, Luke 20:18 applies Isaiah 8:13-15, Matthew 11:10 applies Mal. 3:1, and Matthew 11:5-6 applies Isaiah 35:5-6.
Greater than the Temple: Jesus claims He is greater than the Temple when God’s presence was in the Temple- Matthew 12:6
Omnipresent: Jesus is omnipresent- with His followers always (Matt. 28:18-20) and wherever two or three are gathered in His name (Matt. 18:20).
Paralleled with God and has authority over Satan: Jesus is paralleled with God (Luke 8:38-39) after casting out demons when no one in the Old Testament explicitly cast out demons in the same way Jesus did (only a possible implied reference in Psalm 91 as per Heiser). Jesus also has the power to bind Satan (Mark 3:22-29).
Wisdom of God: Jesus refers to Himself as the Wisdom of God - Luke 7:31-32, 11:49-51
Transfigured: Jesus is transfigured in a cloud (Mark 9:7) just as God spoke to Moses in a “thick cloud” (Ex. 19:16, 40:34) and Moses and Elijah, who did not get to see God’s face but experienced theophanies, finally get to see God’s face in Jesus of Nazareth (Ex. 33:20-23, 1 Kings 19:11-13).
Lord over nature: Jesus stills a storm by His own command (Mark 4:39), when this is what YHWH does in the Old Testament.
Adds to God’s commands: Jesus adds to God’s commands by telling someone who has kept the commandments of God he is lacking if he does not sell all to follow Jesus (Mark 10:21-22).
Final Judge: Jesus says your eternal destiny depends on how you respond to Him and you will face Him on Judgement Day (Matt. 7:21-23).
To be valued above all: Jesus says you must value Him above everything in this world, including parents, when in a Jewish context only God would be prioritised above parents (Luke 14:26-30).
The name of God: Jesus tells His followers to baptise in the name (singular) of the Father, Son and Holy Spirit (Matt. 28:18-20).
Uncreated glory: John says Isaiah saw Christ’s glory when Isaiah saw YHWH’s glory (John 12:41) and Christ says He shared in glory with the Father before the world began (John 17:5).
The I AM: When Jesus says “I am” people fall down (John 18:6).
John the Baptist thinks Jesus is YHWH while Thomas calls Jesus “My Lord and my God”: John the Baptist applies passages concerning YHWH to Jesus (Mark 1:1-3, Is. 40:1-3). Thomas calls Jesus “My Lord and my God”(John 20:29).
Apostles think Jesus is YHWH in Acts: The apostles said there is no other name under heaven by which men can be saved except the name of Jesus, yet, this is applying an OT passage about YHWH to Jesus (Acts 4:12, Joel 2:32).
Peter and Paul called Jesus “God and Saviour”: Peter and Paul refer to Jesus as our “God and Saviour” as per the Granville Sharp Greek grammatical rule Titus 2:13, 2 Peter 1:1.
Hebrews and Jude speak of Jesus like God: The author of Hebrews explicitly refers to Jesus as God (Heb. 1:8) while Jude refers to Jesus rescuing the Israelites from the land of Egypt implying pre-existence (Jude 5).
Revelation teaches Jesus is God: In Revelation, Jesus is worshipped with God (Rev. 22:3) and is described as having white hair in glory when this is how God is described in Daniel 7:9 (Rev. 1:14).
Again, this is only touching the surface and much additional evidence will be covered below!
2. OBJECTIONS ON LANGUAGE AND SEMANTIC AMBIGUITY
OBJECTION 1: Saying before Abraham was I AM could just mean Jesus' life was predetermined, not pre-existent. (John 8:58)
Alex states Jesus’ claims in John 8:58 “Before Abraham was I AM” could simply be a reference to Jesus' life being preordained or predetermined from before the time of Abraham.
He purports Jesus could simply be claiming “Abraham rejoiced to see my day.” He adds that the Bible sometimes uses the present tense to refer to past events “when it is talking about plans that are pre-ordained from the beginning of time.”
However, such an explanation does not fit the context. The question in context is clearly on age.
In verse 57 the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?” Evidently, age is in question.
Jesus' response was a claim to pre-existence, echoing Psalm 90:2 in the Septuagint (89:2 LXX). Both Psalm 90:2 and John 8:58 use existential present tense verbs (You are and I am, su ei and ego eimi) to refer to the eternal divine Being.
Psalm 90:2 Septuagint: Before the mountains existed, and before the earth and the world were formed, even from age to age, Thou art.
John continues: Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.
It is rather strange for Jesus to refer to Himself in the present tense when discussing someone from the past. Jesus' comments evidently triggered a reaction.
Moreover, we can’t act as if “I am” or ego eimi means nothing in John, for in John 18:6 Jesus saying ego eimi is enough to have Roman soldiers and the temple police fall to the ground.
Jesus also uses terms used only for YHWH in the Septuagint to refer to Himself as “Lord, Lord” in Matthew 7:21 and Luke 6:46.
Jesus could have easily told the people who wanted to stone him in response to saying “Before Abraham was, I am” they are misunderstanding and that He is only a man, but we see Jesus instead hid Himself (John 8:59).
OBJECTION 2: The "I AM" (John 8:58) differs from "I AM" in Exodus 3 in the Septuagint, so it's a stretch to say Jesus is claiming God's name. (Exodus 3:14 LXX)
As mentioned above, John 8:58 has striking parallels with Psalm 90:2. It is true in Exodus 3:14, the angel of God says, ego eimi ho’on “I AM THE ONE WHO IS”, while in John 8:58 Jesus simply says ego eimi “I AM”.
Nonetheless, Jesus' words in John 8:58 still echo the essence of Exodus 3:14 whereby YHWH can always be spoken of as One who is, even when referring to the past. Jesus did not need to quote the full phrase to evoke YHWH’s eternal presence, claiming a timeless identity.
3. OBJECTIONS THAT DELEGATED AUTHORITY DOES NOT EQUAL DIVINITY
OBJECTION 3: Disciples also forgave sins (John 20:22-23) but this doesn’t make them divine.
Alex downplays Jesus’ act of forgiving sins in Mark 2, claiming that apostles could also forgive sins so this is nothing unique to divinity.
Here, I would contend Alex is falling into an equivocation fallacy.
CONTEXT
First, in the context of Mark, no one except Jesus and God can forgive sins.
FORGIVING SINS IS ASSOCIATED WITH DIVINITY IN MARK 2
Second, in context, in Mark 2:6, the scribes claim within themselves, “He is blaspheming! Who can forgive sins but God alone?”
Evidently, Mark is emphasising forgiving sins was associated with divinity. Further, in v.12 the audience claims they have never seen anything like this, demonstrating this is unlike a priest saying your sins are forgiven.
JESUS READS HEARTS LIKE GOD DOES
Third, in the Mark 2 forgiveness of sins narrative, Jesus is able to perceive in His spirit “that they thus questioned within themselves” yet in 1 King 8:39, it is said of YHWH, “for you, you only, know the hearts of all the children of mankind.”
JESUS DECLARES HE HAS POWER ON EARTH TO FORGIVE SINS
Fourth, Jesus says “your sins are forgiven” (v.5) and “the Son of Man has authority on earth to forgive sins” (v.10).
NOWHERE ARE THE DISCIPLES REFERRED TO AS SAVIOURS
Fifth, nowhere are the disciples referred to as saviours. Jesus gives His life as a ransom for many (Mark 10:45), came to seek and save the lost (Luke 19:10) and tells people their faith has saved them (Luke 7:50), when it is YHWH who redeems people’s lives from the pit (Ps. 103:4).
Throughout Scripture, the apostles proclaim forgiveness through faith in Jesus, repentance and baptism (Acts 2:38, 3:19, 13:38, 1 John 1:9), their role is declarative or representative, not original- they announce what God has done.
Moreover, in John 20:21-23 the apostles are forgiving sins by virtue of being sent by Jesus and empowered by the Spirit, not as one’s forgiving sins with reference to their own authority as Jesus does in Mark 2:10.
JESUS BREATHES THE HOLY SPIRIT ONTO THE APOSTLES WHEN IT IS YHWH WHO POURS OUT HIS SPIRIT ON ALL FLESH.
To add to this, in this exact passage in John Alex references, Jesus breathes the Holy Spirit on His disciples (John 20:22), yet, it is only YHWH who pours out His Spirit on people (Joel 2:28).
MY LORD AND MY GOD
A few verses later, Thomas addressed Jesus as “My Lord and my God”(John 20:29). Jesus’ response to Thomas endorses Thomas’ claim. Jesus adds, “Blessed are those who have not seen and yet have believed.”
CONFUSING MISSIONAL PURPOSE WITH ONTOLOGY
O’Connor mentions that in John 20:21-23, the disciples are sent by Jesus to forgive sins the same way Jesus was sent by the Father, however, this confuses missional purpose with ontology and also fails to consider the broader context of how Jesus is the Saviour of mankind but the disciples are never described in such a way.
In the context of broader Scripture and the immediate context of John 20, the disciples forgiving sins is associated with the disciples being sent out to proclaim the Gospel in Jesus’ name.
In Luke 10:16-20, the seventy-two go out subjecting demons to Jesus’ name, baptise in Jesus’ name in Acts and proclaim forgiveness throughout Acts in the name of Jesus while proclaiming the Gospel.
PROCLAIMING FORGIVENESS IN JESUS’ NAME
In Luke 24:47, in a similar post-resurrection passage, Jesus sends the disciples to proclaim forgiveness in Jesus’ name! You don’t proclaim forgiveness in Paul’s name or the angel Gabriel’s or King David’s!
In Mark 2, Jesus doesn’t point beyond Himself to forgiveness — He is the point. The apostles point to Him. That’s the difference between God and messenger.
Interestingly, in Mark 2, Jesus also declares Himself as Lord of the Sabbath (more on this later) and calls Himself the bridegroom when in Isaiah 54:5, YHWH is the bridegroom of His people in His creation!
OBJECTION 4: Disciples will also judge (Luke 22:28-30) but that doesn’t make them divine.
Alex explains, “Jesus says that he will judge, Jesus also promises judgement over the 12 tribes of Israel to the disciples.”
Similar to point 3, Alex downplays passages that present Jesus as Judge, by referencing Luke 22:28-30:
“You are those who have stayed with me in my trials, 29 and I assign to you, as my Father assigned to me, a kingdom, 30 that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel.
JESUS’ UNIQUE KINGDOM
First, note that although Jesus says he assigns to His disciples a kingdom (v.29), this is by virtue of eating and drinking at Jesus’ table in Jesus’ kingdom (v.30). They do not have their own kingdom or table in the same way Jesus does.
In a parallel passage in Matthew 19:28-29, Jesus refers to Himself sitting on His glorious throne, while those who have followed Him sit on their thrones.
In effect, by delegating authority over the 12 tribes of Israel to the disciples, Jesus is making Himself the God over all Israel and the One to whom the kings are subjected!
The eternal destiny of those in Christ’s kingdom is dependent on whether or not they follow Him. Hence, to put Jesus and the disciples on par from the passage is simply fallacious.
PASSAGES ON JESUS AS JUDGE ARE CLEAR REFERENCES TO YHWH
Second, the passages throughout the Gospels that refer to Jesus as Judge, overwhelmingly reference Jesus in the context of passages concerning YHWH’s judgement in the Old Testament. Here are a few examples:
In Matthew 3:12, Jesus is referred to as having a winnowing fork in his hand, burning chaff with unquenchable fire. Yet, in Jer. 15:7, YHWH is the one who sifts the people with a winnowing fork, in Malachi 4:1 YHWH burns with unquenchable fire and in Job 21:17-18, the wicked are like chaff before God’s judgement.
In Judgement Day passages in Matthew 7:21 and Luke 6:46, Jesus says not everyone who says to Him “Lord, Lord” will enter the Kingdom of Heaven but in the Septuagint, “Lord, Lord” only ever refers to YHWH. As Michael Patrick Barber explains in The Historical Jesus and the Temple p.60, “the double vocative, ‘Lord, Lord [kyrie, kyrie] is applied to Jesus in the Sermon on the Mount (Matt. 7:21). As Jason Staples has shown, this expression always represents an allusion to the Tetragrammaton [YHWH] in the Septuagint. In places where the Hebrew has ‘Adonai YHWH’, the Septuagint has kyrie, kyrie (cf. eg. Deut. 3:24; Ps. 108:21 LXX [109:21 MT]; Ezek 37:210.”
In Matthew 13:36–43 — Jesus separates the righteous from the wicked echoing what YHWH does in Zephaniah 1:3, Joel 3:13 and sends out His angels like YHWH in Psalm 103:20, Zech. 1:10–11.
In Matthew 24:29-31, Jesus comes on the clouds of heaven with power and great glory sending His angels, yet in the Old Testament, coming on the clouds is something only God does (Deut. 33:26, Is. 19:1).
In Matthew 25:31-46, Jesus is described as a Glorious King who separates the sheep from goats, yet in Ezekiel 34:11-22, it is YHWH who separates sheep from goats as Judge!
JESUS HAS ALL AUTHORITY TO JUDGE AND THE FATHER JUDGES NO ONE
Third, Jesus refers to Himself as having all authority to Judge. Note Jesus’ words in John 5:22-23:
For the Father judges no one, but has given all judgment to the Son, 23 that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.
Jesus here is claiming to have all divine judgement authority! Jesus claims He is to be honoured the same way the Father is honoured! One might respond and say isn’t this derivative authority?
Such an objection does not break down the doctrine of the Trinity for, evidently, there is one will among the Godhead and this passage supports that.
Moreover, the doctrine of the Trinity historically claims Jesus is eternally begotten from the Father, light from light, God from God and there was never a time when the Father was and the Son was not.
Thus, Jesus shares in the Father’s glory from eternity past (John 17:5) and both are to be honoured in the same way (John 5:23).
ALL WILL FACE JUDGEMENT SEAT OF CHRIST
Another point to add to this is that all, even the apostles like Paul, will face the judgement seat of Christ (2 Cor. 5:10).
OBJECTION 5: Disciples are also "in" the Father and Son and vice-versa (John 17:20-23) but this doesn’t make them divine.
O’Connor explains, “Jesus has a special relationship with God, of course he does, but it's a relationship that he hopes and literally prays that will be shared with everybody.”
Alex claims Jesus claiming He is one with the Father (John 10:30) and that He is in the Father and the Father is in Him (John 14:11), is not particularly noteworthy as Jesus prays His followers will be in Him and He in them, the same way the Father is in Jesus and vice versa.
ONTOLOGICAL DIFFERENCE
However, as Wood pointed out, Jesus is said to have had glory with the Father before the world existed (John 17:5). This points to an ontological difference between Jesus and His followers, for His followers clearly did not experience such glory with God before the world began or else Jesus wouldn’t need to pray for them to be in God.
MISSIONAL UNITY
Moreover, Jesus’ prayer in John 17 is focused on unity in missional purpose “so that the world may know that you sent me and loved them even as you loved me”. Finally, Christians hold we become like Christ, as partakers of the divine nature (2 Peter 1:3) and sons and daughters of God (Rom. 8:14-17), yet this does not mean we have our own uncreated glory like that of Christ or that our own personal name is the name above every name.
OBJECTION 6: Walking on water does not make someone God for even Peter did it (Matthew 14:22-33).
Some argue, as I have done elsewhere, that Jesus walking on water is a demonstration of divinity. In Job 9:8, God tramples the waves of the sea, and God makes a way through the sea in Psalm 77:19 and Is. 43:16.
PASSING BY LIKE YHWH
Interestingly in Mark’s account of Jesus walking on water, Jesus is spoken of as passing by (Mark 6:48). However, in the Old Testament, “passing by” is repeatedly used to describe what God is doing when appearing to human beings.
For example, YHWH passed by Elijah (1 Kings 19:11) and passed before Moses on multiple occasions (Ex. 33:19,22; 34:6). In Job 9:11, God is spoken of as passing by Job, yet Job does not perceive him.
DO NOT FEAR I AM THE LORD
Further, Jesus walking on water saying in Matthew 14:27, “Take heart; it is I. Do not be afraid,” is reminiscent of the “Do not fear, I am the LORD” reassurance found in passages like Isaiah 41:10-13 and Joshua 1:9.
PETER WALKING ON WATER IS DEPENDENT ON CHRIST’S WILL AND COMMAND
So does Peter also walking on water defeat this? No. Notice in Matthew 14:28-29, that Peter is able to walk on water at the command of Jesus! Jesus commands Peter, “Come” and he then proceeds to walk on water. Evidently, Peter’s walking on water is dependent on Christ’s will.
LORD OVER NATURE
In addition, the wind ceases as soon as they get into the boat (v.32), demonstrating Jesus is Lord over nature. This is further established by Jesus stilling the storm in Mark 4, Matthew 8 and Luke 8, paralleling how God rebukes and stills the sea in Job 26:11-12 and how YHWH stills the storm in Psalm 107.
4. OBJECTIONS RELATING TO MISINTERPRETED REACTIONS TO JESUS
OBJECTION 7: It is presumptuous to assume the high priest took Jesus to be claiming to be YHWH. (Mark 14:60-64)
O’Connor questioned David Wood’s “Two Powers in Heaven” contention. He mentioned how evidence for Jews holding to a “Two Powers in Heaven” model before or during the time of Jesus is not clear.
By extension, he claims it is questionable whether the high priest really thought Jesus was referring to Himself as YHWH in Mark 14.
First, let’s look at the text.
Mark 14:61-64: But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” 62 And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” 63 And the high priest tore his garments and said, “What further witnesses do we need? 64 You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death.
A few things to note here:
Blasphemy, not just messianic pretension: Jesus is charged with blasphemy- as Alex himself notes this is not something you would charge someone with for merely claiming to be the Messiah. As David Wood noted, despite Stephen claiming his listeners were like their ancestors who killed the prophets and are stiff-necked people resisting the Spirit, it is only when Stephen sees the Son of Man at the right hand of God that a violent reaction ensues (Acts 7:56-57). “And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together at him.”
Divine cloud-rider motif: Jesus refers to Himself as coming with the clouds of heaven (Mark 14:62) and this is something only God does in the Old Testament (Deut. 33:26, Is. 19:1 etc).
Co-ruling with God: Jesus’ comments combine both Psalm 110 and Daniel 7, where a figure with clear divine traits co-rules with God
Jewish texts: Jewish texts prior to and during the time of Jesus — such as 1 Enoch (2nd–1st century BCE) and 4 Ezra (late 1st century CE) — present exalted “Son of Man” figures who are preexistent, enthroned, and execute divine judgment (1 Enoch 48:2–3; 4 Ezra 13:3), while Philo of Alexandria (20 BCE–50 CE) explicitly refers to the Logos as a “second god” (On Dreams 1.229–230). Furthermore, Aramaic Targums (e.g. Neofiti, Gen. 3:8) often insert the Memra (“Word”) as a distinct agent of God in passages that originally spoke only of God Himself, and the Babylonian Talmud (e.g. b. Hagigah 15a) reflects later rabbinic rejection of these earlier views under the label “Two Powers in Heaven,” implying such beliefs were once widespread. Even if the high priest did not hold to this doctrine, it is likely he was aware of it and understood the implication of what Jesus was claiming.
Two Powers Doctrine: It is not by coincidence the Two Powers doctrine was condemned as a heresy in the second century. It is unlikely this doctrine came to be soon after Jesus, within Judaism, and then was rejected. Rather, it makes more sense to think it existed in some way, shape, or form and was then rejected later, at least partly, in response to Christianity. Scholars who argue this include Daniel Boyarin, Michael Heiser, Alan Segal and Peter Schaefer. Alan Segal published a book called Two Powers In Heaven and Peter Schaefer a book called Two Gods In Heaven: Jewish Concepts of God in Antiquity. “In the first and second centuries, there were Jewish non-Christians who firmly held theological doctrines of a second God, variously called Logos, Memra, Sophia, Metatron, or Yahoel; indeed, perhaps most of the Jews did so at the time.” Historian Dr. Daniel Boyarin, Borderlines, pg. 92.
“The New Testament took up these traditions that existed in Judaism, and did not reinvent but instead expanded and deepened them. The elevation of Jesus of Nazareth as the firstborn before all creation, the God incarnate, Son of God, Son of Man, the Messiah: all these basic Christological premises are not pagan or other kinds of aberrations; they are rooted in Second Temple Judaism, regardless of their specifically Christian character.” - Introduction from Schäfer, Peter. Two Gods in Heaven: Jewish Concepts of God in Antiquity. Translated by Allison Brown, Princeton University Press, 2020
5. OBJECTIONS RELATING TO SABBATH LORDSHIP
OBJECTION 8: Son of Man being Lord of the Sabbath is about man ruling the Sabbath, not about being God. (Matthew 12:8; Mark 2:27-28)
MAN IS LORD OF THE SABBATH?
O’Connor explains, “Jesus (is) saying "Yeah I'm working on the Sabbath." So did David and that wasn't wrong. The Sabbath was made for mankind therefore mankind is Lord of the Sabbath.”
IS MAN THE STANDARD FOR GOD’S LAWS?
O’Connor’s conclusion that Mark 2 is about man being Lord of the Sabbath is rather bizarre. If man is Lord of the Sabbath, then Jesus was arguing man can twist and break God’s laws as he pleases as man is the standard.
This is a nonsensical position; it adds to Jesus’ teachings throughout the Gospels.
JESUS WAS TALKING ABOUT HIS DISCIPLES PLUCKING GRAINS ON THE SABBATH IN MARK 2 NOT ABOUT HIM BREAKING THE SABBATH
In Mark 2, Jesus was talking about His disciples plucking grains on the Sabbath, not about Himself! No Alex, Jesus was not saying because David broke the Sabbath, so can I. Jesus wasn’t even the one whose behaviour was in question in this exact context, but rather that of His disciples (Mark 2:23-24)!
MERCY ABOVE STRICT LEGALISM
He was not saying because David broke the Sabbath, so can I! Rather, Jesus was referencing David’s desperate emergency situation in 1 Samuel 21 to demonstrate how mercy needs to be placed above strict legalism.
Jesus’ statement about mercy over sacrifice, especially in Matthew 12:7, clarifies the point: the Pharisees misunderstood the true meaning of mercy, focusing too much on rigid legalism.
THE SON OF MAN CAN DEFINE WHAT IS AND IS NOT A BREAKING OF THE SABBATH
By Jesus saying the Son of Man is lord even of the Sabbath, He is saying He can define what is a breaking of the Sabbath and what is not! Scandalous!
In Matthew 12:7 Jesus even refers to the Pharisees as condemning the innocent concerning the Sabbath but why say this if each man is lord of his own Sabbath and can define it how he pleases?
OBJECTION 9: Jesus is arguing "if David can break the Sabbath, so can I" — not claiming divinity. (1 Samuel 21:1-6; Matthew 12:3-4)
TWISTING MARK 2 AND AVOIDING THE IMPLICATIONS OF JOHN 5
This is refuted in point 8. Further, Alex deflected from Jesus claims to divinity regarding the Sabbath in John 5 by twisting Mark 2. When Jesus is questioned for healing a man on the Sabbath, He responds in John 5:17, “My Father is working until now, and I am working.”
Only God was considered to be working through eternity and the Sabbath without breaking the Sabbath. The reaction from the Jews says it all in v.18:
This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.
Yet, Alex says John 10 is the only place in which Jesus is accused of claiming to be God, but this is still clearly implied in John 5:18.
6. OBJECTIONS THAT JESUS’ MIRACLES ARE NOT UNIQUE PROOF OF DIVINITY
OBJECTION 10: Jesus commands people to rise from the dead (Mark 5:41; Luke 7:14) but prays before raising Lazarus (John 11:41-42), showing He acts through dependence on God.
Alex asks, “Why do you think Jesus prays before raising Lazarus from the dead?”
ONE WILL IN THE TRINITY- NOT THREE SEPARATE DEITIES
Alex here missed a key point of the doctrine of the Trinity. The Trinity historically, as per for example, the writings of Gregory of Nazianzus and Gregory of Nyssa, have been said to have one will. The three members of the Trinity are not three separate deities. Christianity is not tri-theism!
As such, it can simultaneously be true that Jesus has all authority on heaven and earth (Matthew 28:18), yet, is in communion with the Father and lives in accordance with the Father’s will!
JESUS STILL RAISES PEOPLE FROM THE DEAD BY HIS OWN WORD
Alex references how in the Old Testament prophets such as Elijah and Elisha had to pray to raise someone from the dead, but Jesus raises people from the dead by His own Word in some parts of the Gospel. However, this does not prove Jesus is God as Jesus prays before raising Lazarus and says He is always praying to the Father.
JESUS DOES NOT PRAY FOR LAZARUS TO BE RESURRECTED
First things first, Jesus does not pray for Lazarus to be raised from the dead anywhere in John 11. Rather, in verse 43, Jesus cries out with a loud voice, “Lazarus, come out.”
JESUS IS THE RESURRECTION AND THE LIFE
Second, Jesus in John 11:25-26, refers to Himself as the resurrection and the life, when in the Old Testament only God has power over death and can raise people to life (eg. Daniel 12:2).
JESUS PRAYS TO SHOW HE IS NOT THE FATHER (NOT A UNITARIAN) BUT HAS BEEN SENT BY THE FATHER
Third, Jesus prays so that the people present may believe Jesus has been sent by the Father. In other words, Jesus’ prayer is shows that Jesus is not the Father but is authorised by the Father. Thus, in context, the Father would be confirming He approves of the Son being the resurrection and giving life to whom He will.
NO MEMBER OF THE TRINITY DOES ANYTHING INDEPENDENTLY OF THE OTHER TWO
Fourth, the Son does nothing of His own independent accord, nor is any member of the Trinity independent of another. There is one will in the Trinity, the Trinity do not act apart from one another but are inseparable. For example, not the passages below:
John 5:19-21: So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. 20 For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. 21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.
John 16:12-13: I still have many things to say to you, but you cannot bear them now. 13 When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.
7. OBJECTIONS THAT JESUS DOWNPLAYS HIS DIVINITY
OBJECTION 11: Jesus quotes "you are gods" (John 10:34-36) to deflect the accusation of divinity.
A key point Alex makes throughout the debate is that there is only one place in the Gospels where people say Jesus is claiming to be God. He states, “there is one place in the gospels where Jesus is directly accused of claiming to be God.”
In response, Jesus supposedly downplays His divinity. Jesus did teach as a Jewish rabbi, His teachings are intended for deep reflection and meditation on the Old Testament Scriptures in order to understand what He is saying. We can’t expect Jesus to speak as if He is trying to fit into your 21st-century box, but must interpret Him in context.
Alex’s point is a pure and simple misreading of the text.
JESUS AS GOD IN JOHN 10
First, note in John 10, Jesus has referred to Himself as the good shepherd who has authority to take His life back up again (v.18), when only God has authority to resurrect new life. Jesus also refers to Himself as the door and that anyone who enters by Him will be saved (v.9), yet the Old Testament, makes it clear that, in Joel 2:32 it is by the name of YHWH by which men can be saved and in Isaiah 43:11 there is no Saviour besides YHWH. Jesus also refers to Himself as the one who gives eternal life (v.28), again, a divine prerogative. All these claims are references to divinity.
FROM THE LESSER TO THE GREATER
Second, Jesus uses a rabbinic rhetorical device of “from the lesser to the greater”. In other words, Jesus is saying if the beings referred to as gods in Psalm 82, can be called gods, how much more can the one “whom the Father consecrated and sent into the world” be called God?
Views are split amongst Christians as to whether or not the elohim or gods in Psalm 82 are spirit beings part of a divine council (eg. Michael Heiser’s view) or human rulers. However, in both instances, the lesser to the greater rhetorical technique applies.
THE JEWS SEEK TO ARREST JESUS
Third, it is no surprise the Jews then seek to arrest Jesus (John 10:39), His answer does nothing to calm them down or make them think Jesus was not claiming to be God.
Fourth, the Jews are said to be saying Jesus is claiming to be God in John 5:18 after He claims to be working on the Sabbath along with the Father.
OBJECTION 12: Jesus receives proskyneia (bowing/honour) but not latreia (divine worship/service), which even non-divine figures receive.
Alex claims, “There is no talk anywhere once in the entire New Testament of latreuo worship being offered to Jesus.”
Alex repeatedly states Jesus only receives proskyneia not latreia, making it doubtful whether or not Jesus is God. Alex is correct to point out Jesus does not receive latreia in the Gospels and that proskyneia can be given to non-divine beings elsewhere in the Bible, however, he misses a few key points.
JESUS DOES RECEIVE LATREIA
First, Jesus does receive latreia in Revelation so Alex is incorrect to say Jesus does not receive latreia in the New Testament.
Revelation 22:3: No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him.
The word for worship here is latresousin which is linked to the same root word as latreia. Despite referring to two persons—God and the Lamb—the verb is singular, pointing to a shared object of worship. This is similar to how in Matthew 28:19, Jesus urges the disciples to baptise in the name (onoma- singular) of the Father, Son and Holy Spirit.
Moreover, in Revelation 20:6, those who share in the resurrection are priests of God and of Christ. Jesus having priests by implication means he is served and worshipped as God. This is inextricably linked to the broader Greco-Roman use of the word latreia. In Revelation 5:11-13, Jesus receives blessing and honour and praise from every creature in existence, whether in heaven or on earth, implying Jesus is not a creature but glorified as God!
LUKE’S UNIQUE USE OF PROSKYNEIA
Second, Luke is more careful in how he uses the word proskyneia compared to authors like Matthew and only ever applies the word to God and Jesus.
Luke’s handling of proskyneo is both restrained and theologically rich:
It is refused by the apostles (Acts 10:26).
It is reserved for God (Luke 4:8) and Jesus (Luke 24:52).
This literary pattern powerfully supports the case that Jesus is included in the divine identity.
Every major early witness to Luke includes ch. 24 verse 52, with no serious variant omitting Jesus' reception of proskyneia, as seen in Codex Sinaiticus ( א ), Codex Vaticanus ( B ), Codex Alexandrinus ( A ), Codex Bezae ( D ), and all early Byzantine and Western manuscripts.
8. OBJECTION THAT OLD TESTAMENT FIGURES BEAR GOD'S NAME WITHOUT BEING GOD
OBJECTION 13: The angel of the LORD bears God's name and authority but is not YHWH Himself.
Another claim by Alex is that the angel of the LORD can bear YHWH’s name without necessarily being YHWH. However, this does not hold up under scrutiny.
SAMSON’S PARENTS SEE GOD
First, when Samson’s parents interact with the angel of the LORD in Judges 13, they are fearful they will die for they have seen God (Judges 13:21-22). Further, the angel has a name too wonderful to share (v. 18).
This is not the sort of response you would see for interacting with a mere angel. When Joshua encounters the commander of YHWH’ army in Joshua 5:13-15, he is told to take off his sandals for he is on holy ground!
THE ANGEL OF THE LORD CALLED YHWH
Second, again and again, the angel of the LORD is referred to as YHWH (Gen. 16:10-13, Ex. 3:2-6, Judges 6:11-22, Zech. 3:1-2).
YHWH SENDS YHWH
Third, as David Wood pointed out there are numerous passages in the Old Testament where YHWH sends YHWH (eg. Gen. 19:24, Zech. 2:7-11).
I WILL GO BEFORE YOU V I WILL NOT GO BEFORE YOU
Fourth, as David Wood points out, in Exodus 23:20-26, the angel who has the name of the LORD put in Him will go before the Israelites and God also speaks of going before the Israelites in that exact context.
Yet, in Exodus 33:1-6, when an angel of the LORD is sent, not the angel who has YHWH’s name in Him, YHWH says He will not go before the Israelites! This discrepancy highlights that the Angel of the LORD, especially in passages like Exodus 23, isn’t just a representative or a “messenger with authority”—He is a manifestation of God Himself (a divine presence, not just a title or an office).
The theory that the angel can bear YHWH’s name without being YHWH doesn’t hold up in light of these passages where God’s own presence and the Angel’s presence are intimately tied together.
JESUS AS PRE-EXISTENT IN 1 COR 10:4 AND HEB. 11:25-26
Fifth, as Avery (GodLogic) noted in the Q&A, the fact Hebrews 11:25-26 says Moses considered the reproach of Christ greater than the wealth of Egypt, shows Jesus existed at the time of Moses so it is fallacious to say Jesus could not have been the angel of the LORD.
Further, 1 Cor. 10:4 purports that the spiritual rock in the wilderness with Moses and the Israelites was Christ.
OBJECTION 14: Paul’s application of the name of Jesus being above every name is also a result of the name bearing model. Moreover, Philippians 2:5-11 teaches Jesus was made in the image of God, much like Adam.
O’Connor contends that Jesus being in the “form of God” (Phil. 2:6) is a similar reference to human beings being made in the image of God. Moreover, he contends that Jesus not considering equality with God something to be harpagmon or something to be grasped, it is evident equality with God was not something Jesus naturally had. O’Connor contends the word harpagmon can be used for stealing or snatching.
WILL JESUS STEAL HIS FOLLOWERS?
However, harpagmon can also have a broader meaning of holding tightly to something. Moreover, the word harpazo (has the same root word as harpagmon) is used to describe the gathering of Christ’s elect (1 Thess. 4:16-17), yet no one contends Christ is stealing what is not His in such a case!
FORM OF GOD V FORM OF SERVANT
Further, the form or morphe of God is contrasted with the form or morphe of a servant in v.7, illustrating that this passage speaks to both a divine and human nature in Jesus. Hence, Alex’s argument falls apart.
JESUS’ NAME TREATED LIKE YHWH’S
It gets worse for Alex, however, Philippians 2 isn’t so much about Jesus bearing a name that is not His as would be the case under a name bearing model, rather, it is Jesus’ name itself that is elevated to the name of YHWH! Read carefully:
Phil. 2:9-11: Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
In Isaiah 45, YHWH says there is no god or saviour besides Him (Is. 45:21). It is YHWH to whom every knee shall bow and tongue swear allegiance (v.23). So what is happening here? The name of Jesus is placed at the same level as the name of YHWH! If anything it’s more like YHWH bearing Jesus' name than the other way around!
CONCLUSION
We’ve seen above, ample evidence Jesus did claim to be God. Alex’s objections do not hold up to scrutiny. The question is now, where does this leave you?
Was Jesus lying, crazy or speaking the truth? Lord, liar or lunatic? The idea that all these claims were legendary does not add up to scrutiny either.
This is one of the biggest questions you’ll ever ask yourself.
Thank you once again, George for an excellent article showing time after time that Jesus claimed to be God. Jesus is our One and Only Lord and Savior. He is our Hope and our Salvation.