Addressing arguments against the Deity of Jesus

Addressing Counter-Arguments Against the Deity of Jesus

While the H.A.N.D.S. acronym offers a compelling framework for understanding the deity of Jesus, several counter-arguments have been raised over the centuries.

These typically fall into a few categories: claims that Jesus is merely a created being, that He is an extraordinary human being or angel, or that His divine attributes are best understood as metaphorical. It is important to respond to these objections thoughtfully and with the full force of biblical exegesis.

The Arian Argument and the Created Being Challenge

One of the most persistent challenges has come from those influenced by Arianism, who contend that Jesus, though exalted, is a created being subordinate to the Father. In this view, Jesus is seen as the preeminent among God’s creatures yet not equal in essence to God Himself.

Proponents of this argument often point to passages like Colossians 1:15 (NIV: “The Son is the image of the invisible God, the firstborn over all creation”) to suggest that Jesus holds a rank derived from creation rather than uncreated divinity.

However, this argument collapses under closer examination of Jesus’ role as Creator. Colossians 1:16 (NIV) explicitly states that “in him all things were created,” which means that Jesus is not part of the created order but is rather the agent of creation itself. Additionally, 'first born' is not a reference to being created but rather his pre-eminence over all creation. This is seen elsewhere as in the case of David who, though being 7th born literally ( 1 Chron 2:13 - 14) is pronounced as 'first born' over all other Kings (Psalm 89:20 ,27)

As the creator of all things, Jesus must exist beyond and before creation, making it logically incoherent to claim that He was created.

This understanding is further reinforced by the resurrection narrative, which demands that Jesus’ power over death could only be possible for one who is truly God.

The classic napkin illustration, popularised by apologists, serves as a helpful tool here. By dividing existence into that which was created and that which was uncreated, it becomes clear that if Jesus is the creator of everything that exists, then

He must belong to the uncreated, eternal realm—and that is precisely where God alone resides. Therefore, the claim that Jesus is a created being is not only theologically untenable but also logically absurd.

The Docetic and Modalist Approaches

Another frequently encountered objection comes from those who assert that Jesus was not fully divine but merely appeared to be so—a view associated with docetic Christology. Docetists maintain that Jesus’ physical body and human experiences were mere illusions, intended only to convey spiritual truths. However, the New Testament consistently affirms Jesus’ full humanity alongside His divinity.

For instance, Jesus experienced hunger (Matthew 4:2 NIV), tiredness, and ultimately, real physical death (Matthew 27:50 NIV). These experiences are inconsistent with any portrayal of a mere divine apparition or a being with a superficial semblance of humanity.

Instead, they affirm that Jesus was “true man and true God” (a phrase echoed by the Church Fathers) who fully embraced human nature while also possessing divine prerogatives. In doing so, Jesus bridged the chasm between God and humanity, making salvation possible for all.

The modalist position—which suggests that the Father, Son, and Holy Spirit are simply different modes or manifestations of one God—also fails when weighed against the biblical testimony of distinct persons within the Godhead.

Numerous passages, such as John 17 (NIV), portray a dynamic, personal relationship between the Father and the Son, one that goes beyond a mere switching of roles. Jesus prays to the Father, and the distinct responses and interactions set forth in Scripture underline that each person of the Trinity has a unique role that is not reducible to a single, undifferentiated identity.

The Argument from Translation Variance

Some critics, particularly those aligned with Jehovah’s Witness theology, have attempted to undermine the scriptural basis for Jesus’ divinity by trying to argue for translation differences—in particular, the rendering of John 1:1.

In the beginning was the Word, and the Word was with God, and the Word was God,” . The Jehovah's Witnesses in particular try to translate this as "a god" however this approach is not consistent with the Greek nor it's context. A.T. Robertson (Greek scholar) says in his work A Grammar of the Greek New Testament in the Light of Historical Research, explains that in Greek, the lack of the article before theos in John 1:1 does not suggest indefiniteness. Instead, it highlights the nature of the Logos as fully divine. He writes, "The absence of the article before theos does not imply that the Word was less than God. The Greek construction here is a well-established idiom, expressing identity rather than a lesser status" (A.T. Robertson, A Grammar of the Greek New Testament).

John 1:3, additionally reinforces the uncreated nature of Jesus by stating, “Through him all things were made; without him nothing was made that has been made.” 

The sheer force of this verse underscores the reality that the New Testament presents a coherent and unmistakable picture:

Jesus is the eternal and uncreated Creator. Thus, the translation issues become moot in light of the broader scriptural witness to His deity.

Addressing the “Jesus is Not Yahweh” Argument

In recent times, some modern voices have argued that Jesus is “not Yahweh” on the basis that His role is distinct from that of the Father, emphasising His submission rather than equality.

However, a careful reading of Scripture reveals that although Jesus is indeed distinct in person from the Father, this does not contradict His identification with Yahweh.

In John 10:30 (NIV), Jesus states, “I and the Father are one.” This statement, when understood in light of the whole of Scripture, affirms the essential unity and equality of Jesus with God.

The distinction between persons within the Godhead does not imply inequality or a lack of divinity.

Rather, it underscores the mystery of the Trinity: one God in three persons.

To claim that Jesus is not Yahweh because He is distinct from the Father is to misunderstand the biblical revelation of a Trinitarian God who exists as Father, Son, and Holy Spirit in perfect and eternal unity.