Verses From the New Testament That Prove that Jesus is Not God/ the Divine Son of God

Ehteshaam Gulam

Many Christians keep claiming that Jesus is God. We Muslims say that Jesus is a Prophet of God and that he preached monotheism (the worship of one God). But does the New Testament actually say that Jesus is God? These verses from the New Testament prove that Jesus never claimed divinity and in fact he preached Monotheism (just like Islam teaches). So Islam is closer to the Real Jesus than Christianity is.

NOTE: I got these verses and references from Although I don’t believe in the New Testament, I will still use N.T. references to prove Jesus isn’t divine for Christian readers of this site. Excuse the numbering also, my mistake.


Jesus HIMSELF said that he is a Prophet in (Luke 19:24, Matthew 13:57).

The Believers of Jesus themselves said that Jesus is a Prophet in Matthew 21:10-11.

Jesus himself has a God in  John 20: 15-18.

Go to Revelations 3:12 where the supposed divine Jesus is in his glory and also says he has a God:

12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

So this is from Revelations, when Jesus is supposedly in his divine state of glory where he receives worship and so on. Yet here the divine Jesus is also saying he has a God!

11. Peter the CLOSEST disciple to Jesus, says Jesus is a MAN and not God/The son of God in Acts 2:22
12. Because Jesus says, “My father is greater than all” (John 10:29). Is not the father, then greater than the son?
13. Because he affirms, in another connection, and without the least qualification, “My Father is greater than I” (John 14:28).
14. Because he virtually denies that he is God, when he exclaims, “Why callest thou me Good? There is none good but one, that is God” (Matt. 19:17).
24. Because he declares that he is not the author of his own doctrine. “My doctrine is not mine, but his that sent me” (John 7:16 and 17).
25. Because he represents himself as having been instructed by the Father. “As my Father hath taught me, I speak these things” (John 8:28).
26. Because he refers invariable to the Father as the origin of the authority by which he spoke and acted. “The Father hath given to the Son authority” (John 5:26 and 27).
27. Because he acknowledges his dependence on his heavenly Father for example and direction in all his doings. “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19). “The Father loveth the Son, and showth him all things that himself doeth” (John 5:20).
28. Because he says, “I seek not mine own glory; but I honor my Father” (John 8:49 and 50).
29. Because he declares, “If I honor myself, my honor is nothing: it is my Father that honoreth me” (John 8:54).

30. Because an Apostle declares, that in Christ dwelt all fullness, because it so pleased the Father (Col. 1:19).
31. Because even Paul of Tarsus says GOD IS ONE AND THAT JESUS AND GOD ARE SEPERATE. “One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Cor. 8:6).
32. Because he declares, “I am not come of myself” into the world, “for I proceeded forth and came from God” (John 8:42; 7:28). Jesus knowing… that he “came from God, and went to God” (John 13:3).
33. Because he affirms that he had not the disposal of the highest places in his own kingdom. “To sit on my right and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father” (Matt. 20:23).
34. Because Jesus, referring his disciples to a future time, when they would understand more accurately concerning him, expressly declares that then they would know him to be entirely dependent upon the Father. “When ye have lifted up the Son of man (i.e. crucified him), then shall ye know that I am he (i.e. the Messiah), and that I do nothing of myself, but as my Father hath taught me, I speak these things" (John 8:28).
35. Because Jesusalways professed to have no will of his own, but to be ever entirely guided and governed by the will of his heavenly Father. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38).
36. Because Jesus expressly denies that he is possessed of Divine attribute of independent existence. “As the living Father hath sent me, and I live by the Father” (John 6:57).
37. Because he expressly disclaims the possession of the Divine attribute of underived existence. “As the Father hath life in himself, so hath he given to the Son to have life in himself” (John 5:26).
38. Because he positively denies that he is possessed of the Divine attribute of omnipotence. “I can of mine own self do nothing” (John 5:30).
39. Because he expressly disclaims the possession of the Divine attribute of omniscience. “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but my Father only” (Matt. 24:36; Mark 13:32).
40. Because Jesus is said in the Gospel of Matthew to have been “tempted of the devil” (Matt. 4:1). But “God can not be tempted with evil” (James 1:13).
41. Because Jesus prayed to God: that “he continued all night in prayer to God” (Luke 6:12). Why should Jesus thus pray, if he himself were God?

42. Because, in presence of a numerous company before the resurrection, he gave thanks to the Father for having heard him. “Father, I thank thee that thou has heard me, and I knew that thou hearest me always” (John 11:41 and 42).
43. Because Jesus besought his Father to glorify him. “And now, O Father, glorify thou me with thyself with the glory which I had with thee before the world was” (John 17:5). The one who prayed to God to glorify him, cannot be God.
44. Because he implored that, if it were possible, the bitter cup might pass from him, adding, “Nevertheless, not as I will, but as thou wilt” (Matt. 26:39).
45. Because he said, “My God, my God, why hast thou forsaken me?” (Matt. 27:46). Can he who uttered this be the Supreme God?
46. Because he never paid his adoration to himself, the Son, nor to the Holy Ghost, as he should have done, had the Son and the Holy Ghost been God; but always to the Father.
47. Because he never instructed his disciples to worship himself or the Holy Ghost, but the Father, and the Father only. “When ye pray, say Our Father which art in heaven” (Luke 11:2). “In that day, ye shall ask me nothing. Whatsoever ye ask of the Father in my name” (John 16:23). “The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him” (John 4:23).
48. Because it was not the practice of the Apostles to pay religious homage to Christ, but to God the Father through Christ. “I thank God through Jesus Christ” (Rom. 7:25). “To God only wise, be glory through Christ” (Rom 16:27). “I bow my knees unto the Father of our Lord Jesus Christ” (Eph. 3:14).
49. Because St. Peter, immediately after being filled with the Holy Spirit (holy spirit) on the Day of Pentecost, thus addressed the Jews: “Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs which God did by him, in the midst of you, as ye yourselves also know him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up” (Acts 2:22-24).

50. Because Paul expressly states that, “all things are of God, who hath reconciled us to himself by Jesus Christ” (2 Cor. 5:18).
51. Because the same Apostle gives “thanks to God, who giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
52. Because it is said that it is “to the glory of God the Father,” that “every tongue should confess that Jesus Christ is the Lord” (Phil. 2:11).

53. Because the Scriptures affirm that “Christ glorified not himself to be made a high priest, but He (glorified him) who said unto him, Thou art my Son, this day have I begotten thee” (Heb. 5:5).
54. Because it is expressly asserted that God gave to Christ the Revelation which was made to the author of the Apocalypse (Rev. 1:1).
55. Because an Apostle speaks of Christ, only as the image of God. “Who is the image of the invisible God” (Col. 1:15; 2 Cor. 4:4). It would be absurd to call anyone his own image.
56. Because Christ is stated to be “the first-born of every creature” (Col. 1:15).
57. Because he is said to be “the beginning of the creation of God” (Rev. 3:14).
58. Because the Scriptures affirm, in so many words, that “Jesus was made a little lower than the angels” (Heb. 2:9). Can God become lower than his creatures?
59. Because Peter declares that “Christ received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved son” (2 Peter 1:17).
60. Because it is represented as necessary that the Saviour of mankind should “be made like unto his brethren” (Heb. 2:17).
61. Because, in the Epistle to the Hebrews, Christ is compared with Moses in a manner that would be impious if he were the Supreme God. “For this man (Christ) was counted worthy of more glory than Moses, inasmuch” (Heb. 3:3).
62. Because he is represented as being the servant, the chosen, the beloved of God, and the recipient of God’s spirit. “Behold, my servant, whom I have chosen, in whom my soul is well pleased; I will put my spirit upon him” (Matt. 12:18).
63. Because he himself expressly declares that it was in consequence of his doing what pleased the Father, that the Father was with him and did not leave him alone. “He that sent me is with me; the Father hath not left me alone, for I do always those things that please him” (John 8:29).
64. Because he is said to have “increased in wisdom, and in favor with God and man” (Luke 2:52).
65. Because he speaks of himself as one who had received commands from the Father. “The Father, who sent me, he gave me a commandment” (John 12:49).

66. Because he is represented as obeying the Father, and as having been “obedient unto death” (Phil. 2:8). “Even as the Father said unto me, so I speak” (John 12:50). “I have kept my Father’s commandments” (John 15:10).
67. Because Christ “Learned obedience by the things he suffered,” and through sufferings was made perfect by God (Heb. 5:8).
68. Because he is spoken of in the Scriptures as the first born among many brethren (Rom. 8:29). Has God brethren?
78. Because God gave him a name which is above every name (Phil. 2:9).
79. Because Christ was ordained of God to be the judge of the quick and the dead (Acts 10:42).
80. Because God will judge the secrets of men by Jesus Christ (Rom. 2:16).
81. Because all judgment is committed to Christ by the Father (John 5:22).
82. Because Jesusr grounds the importance of his judgment solely upon the circumstances, that it is not exclusively his own judgment which he pronounces, but that of the Father who sent him. “If I judge, my judgment is true; for I am not alone, but I and the Father that sent me” (John 8:16).
83. Because it is said, that, when he was received up into heaven, he “sat on the right hand of God” (Mark 16:19).
84. Because  Paul affirms, that Christ, even since his ascension, “liveth unto God,” and “liveth by the power of God” (Rom. 6:10; 2 Cor. 12:4).
85. Because it is affirmed of Christ, that “when all things shall be subdued under him then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Cor. 15:28).
86. Because the disciple John asserts that “no man hath seen God at any time”; which is not true, if Christ were God (John 1:18).
87. Because,the alleged prophecies of the Old Testament that relate allegedly relate to Jesus, he is spoken of as a being distinct from and inferior to God (Deut. 18:15; John 1:45).
88. Because the Jews never expected that any other than a being distinct from and inferior to God was to be their Messiah, and yet there is no evidence that our Saviour ever so much as hinted to them that this expectation was erroneous.
89. Because it does not appear from the Scriptures, that the Jews, except in two instances (See #90), ever opposed Jesus on the ground that he pretended to be God or equal with God; whereas, had it been his custom to assume such identity or equality, in his conversation with a people so strongly attached to the doctrine of the divine unity, he would have found himself involved in a perpetual controversy with them on this point, some traces of which must have appeared in the New Testament.

90. Because in these two instances, when charged, in the one case, with making himself God, and in the other, with making himself equal with God, he positively denies the charges. In reply to the charge of assuming to be equal with God, he says immediately, “The Son can do nothing of himself, but what he seeth the Father do”; and directly after, “I can of mine own self do nothing” (John 5:19 and 30). In answer to the charge of making himself God, he appeals to the Jews in substance thus: Your own Scriptures call Moses a god, and your magistrates gods; I am surely not inferior to them, yet I did not call myself God, but only the Son of God (John 10:34-36).
91. Because, had his immediate disciples believe him to be the Almighty, would they have been so familiar with him, have argued with him, betrayed him, denied him, fled from him, and left him to be dragged to the cross? (Mark 14:50)
92. Because the Apostles, after they had been filled with the Holy Ghost (holy spirit) on the day of Pentecost, did not preach that Christ was God; but preached what was altogether inconsistent with such a doctrine (Acts 2:22; 13:23; 17:3 and 31; 22:8).