As I have stated in my previous blogs dealing with the Book of Hebrews, Jesus is one of the most well-known figures in history, yet His identity is a subject of deep theological disagreement between Islam and Christianity.
By Dr. Tim Orr
As I have stated in my previous blogs dealing with the Book of Hebrews, Jesus is one of the most well-known figures in history, yet His identity is a subject of deep theological disagreement between Islam and Christianity. This disagreement isn’t just an abstract theological issue—it has real-world implications for interfaith dialogue, religious identity, and how Christians and Muslims engage. Understanding these differences helps illuminate why these two faiths remain distinct and how they shape the beliefs and practices of billions of people today. These differences didn’t emerge in a vacuum—they developed over centuries. Early Christianity saw Jesus as the fulfillment of Old Testament prophecy, the divine Son of God, and the mediator of a new covenant. But when Islam arose in the 7th century, it redefined Jesus within its monotheistic framework, removing His divinity and role in salvation. This isn’t just a minor doctrinal difference; it’s a fundamental divergence on who Jesus is and what He came to accomplish (McDowell & Walker, 2021).
In Islam, Jesus (‘Isa in Arabic) is honored as a prophet who preached submission to Allah. But He isn’t the Son of God, nor did He die on the cross or rise from the dead. According to the Qur’an, Jesus was taken to heaven while someone else was made to resemble Him (Qur’an 4:157; Ali, 2001). Islamic eschatology teaches that Jesus will return—not to affirm Christianity, but to validate Islam and declare Muhammad the final prophet (Sahih al-Bukhari 3448; Ibn Kathir, 2006).
Now, contrast that with Jesus, whom we find in Hebrews 8. Here, Jesus isn’t just a prophet—He’s the eternal High Priest who mediates a better covenant between God and humanity. He fulfills God’s promises, accomplishing what the Old Testament sacrificial system never could: complete atonement for sin. Understanding these differences isn’t just an intellectual exercise—it’s a question of salvation (Piper, 2018).
I remember sitting across from a Muslim friend over coffee, discussing who Jesus is. As we talked, I began to see that our conversation wasn’t just about theological positions—it was about identity, history, and deeply held convictions. This dialogue challenged me to defend my beliefs and understand the emotional and cultural weight behind his perspective. It made me reflect on how faith shapes our worldview, how our presuppositions influence what we accept as truth, and how meaningful conversations like this can deepen both our convictions and our compassion for others. As we talked, I realized how deeply ingrained our respective understandings were—his shaped by Islamic teachings, mine by the New Testament. The conversation made me articulate why I believe Jesus is more than a prophet, why His priestly role in Hebrews matters, and why the cross is central to salvation. At that moment, I grasped the weight of the question: Who is Jesus? The answer changes everything (Keller, 2013).
My friend was adamant that Jesus was a great prophet and messenger who prepared the way for Muhammad. He quoted Qur’anic passages about Jesus’ virgin birth and miracles (Qur’an 3:45-49; Ali, 2001), but he couldn’t accept His divinity. "How could God have a son?" he asked, echoing the Qur’an’s rejection of the idea (Qur’an 19:35; Asad, 1980).
In contrast, the writer of Hebrews presents Jesus as far more than a prophet—He is the High Priest who intercedes for us before God. Hebrews 8:1-2 declares, "Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man" (ESV; Crossway, 2001). Unlike Old Testament prophets who pointed forward to God’s promises, Jesus fulfills them, offering Himself as the ultimate sacrifice (Bruce, 1990).
The biggest difference between the Jesus of Islam and the Jesus of Hebrews is what happened at the cross. The cross is the defining event of Christian salvation—it represents atonement, redemption, and reconciliation with God. In Christianity, Jesus’ crucifixion is the culmination of God’s redemptive plan, where He serves as the final sacrifice for sin (Hebrews 9:26). In contrast, Islam rejects the crucifixion entirely, asserting that Jesus was never put to death and thus did not serve as an atoning sacrifice (Qur’an 4:157). This difference isn’t just about historical events—it reflects a fundamental divide in atonement theology. Christianity teaches that salvation is secured through Jesus’ sacrifice, while Islam holds that salvation depends on individual deeds and God’s mercy. The cross is not just a theological debate—it determines how sin is forgiven and how humanity is reconciled to God. Islam insists Jesus wasn’t crucified (Qur’an 4:157; Ali, 2001). Some Muslim scholars suggest that Judas or someone else was made to look like Him and died in His place. This teaching contradicts the core of the Christian gospel, which declares that Jesus’ death and resurrection are essential for salvation (1 Corinthians 15:3-4; Wright, 2003).
Hebrews 8 explains why the cross is indispensable. The old covenant—based on the law and animal sacrifices—couldn’t permanently remove sin. That’s why God established a new covenant through Jesus: "For if that first covenant had been faultless, there would have been no occasion to look for a second" (Hebrews 8:7, ESV; Crossway, 2001). Unlike Old Testament sacrifices, Jesus’ sacrifice was, once and for all, fully satisfying God’s justice and mercy (Sproul, 1997).
I once heard a pastor illustrate this beautifully. Imagine you owe a massive debt—so huge you could never pay it off. You scrape together just enough monthly to cover the interest, but the principal remains. That was the old covenant—temporary sacrifices that never fully erased sin. Then Jesus steps in and pays the debt in full. That’s the message of Hebrews 8: Jesus, our High Priest, doesn’t just cover our sins—He removes them completely (Carson, 2010).
The cross also highlights a stark contrast between Christian and Islamic understandings of sin and salvation. In Islam, salvation depends on good deeds outweighing bad ones (Qur’an 7:8-9; Ali, 2001). Forgiveness is at Allah’s discretion, without a concept of substitutionary atonement. The cross, however, represents God’s justice and grace in perfect harmony. Unlike Islamic salvation—where one hopes for Allah’s mercy but never knows for sure—Hebrews 9:12 states that Jesus "entered once for all into the holy places... using his own blood, thus securing an eternal redemption" (ESV; Crossway, 2001). Salvation isn’t about human effort but Christ’s finished work (Stott, 2006).
Islamic eschatology teaches that when Jesus returns, He will break the cross, kill the swine, and abolish the jizya tax (Sahih al-Bukhari 3448). While this belief is widely accepted in Sunni Islam, interpretations can vary. Many Sunni scholars take this prophecy literally, seeing it as Jesus’ role in establishing Islam’s final dominance before the Day of Judgment. In contrast, some Shia interpretations emphasize a symbolic understanding, focusing on Jesus’ return alongside the Mahdi, a messianic figure central to Shia eschatology.
In this view, Jesus plays a role in the Mahdi’s mission rather than acting independently. These differing perspectives highlight the diversity within Islamic eschatology regarding Jesus’ return and its implications for the end times. This belief is rooted in the idea that Jesus' return will correct misconceptions about Him, particularly those in Christianity. Islam views Jesus as a prophet who preached pure monotheism, and according to Islamic teachings, His second coming will reinforce the finality of Muhammad’s prophethood. By breaking the cross, He symbolically refutes the doctrine of the crucifixion, and by abolishing the jizya tax, He signals the completion of Islam’s dominance, eliminating the need for non-Muslim exemptions under Islamic rule. This eschatological vision presents a Jesus who upholds and affirms Islam rather than the biblical portrayal of Christ returning as the reigning King of Kings. In other words, He will destroy Christian symbols, forbid non-halal food, and remove any distinctions between Muslims and non-Muslims, enforcing Islam as the only true religion.
In contrast, the Jesus of Hebrews 8 is not returning to affirm Islam but to complete His kingdom. Hebrews presents Him as the mediator of a better covenant (Hebrews 8:6), which grants believers direct access to God through His finished work. When He returns, it will not be to correct misunderstandings about Islam but to reign as the victorious King (Revelation 19:11-16).
The return of Jesus is not a minor theological issue—it is the fulfillment of God’s redemptive plan. Whereas the Islamic Jesus is subservient to Muhammad’s message, the biblical Jesus is the fulfillment of all prophecy. His return will not be as a mere prophet but as the King of Kings and Lord of Lords (Revelation 19:16), bringing judgment and restoration.
The question of salvation is at the heart of the contrast between the Muslim Jesus and the Jesus of Hebrews 8. The Muslim Jesus leaves humanity under the burden of sin, with no sacrifice to atone for wrongdoing. The Jesus of Hebrews, however, is the High Priest who offers Himself as the perfect sacrifice, mediating a new and better covenant.
This isn’t just a theological debate—it’s a question of eternity. Christianity and Islam offer vastly different views on what happens after death, and these differences stem from how each faith understands sin and salvation. In Christianity, eternal life is secured through faith in Jesus Christ, who atoned for sin through His sacrificial death and resurrection (John 3:16). In contrast, Islam teaches that one's eternal destiny is determined by one's deeds, with no assurance of salvation apart from Allah’s mercy (Qur’an 7:8-9).
This contrast raises the stakes—if the Jesus of Hebrews is true, then rejecting Him means rejecting the only means of reconciliation with God. If the Islamic Jesus is correct, then Christianity’s central claim about salvation through Christ collapses. This is not just a theological debate but about where we will spend eternity. For Christians, the identity of Jesus determines the nature of salvation. If He is truly the High Priest mediates the new covenant, faith in His sacrifice is the only means of reconciliation with God. For Muslims, however, the belief that Jesus was only a prophet and not the Son of God means that salvation depends on personal righteousness and submission to Islamic teachings.
The implications of this divide are profound. If the Jesus of Hebrews is true, trusting in the Muslim Jesus leaves one without atonement for sin. On the other hand, if the Islamic view is correct, then Christianity’s entire foundation collapses. This is not merely an academic discussion but a matter of where one places their ultimate hope. If Jesus is who He claims to be in Hebrews, then He alone is the way to God (John 14:6). The Jesus of Islam may be revered, but he cannot save. The Jesus of Hebrews 8 is the only one who can.
Dr. Tim Orr works full-time at Crescent Project as the assistant director of the internship program and area coordinator and is very active in UK outreach. He is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. He is a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism. He has spoken at prestigious universities and mosques, including Oxford University, Imperial College London, and the University of Tehran. He has published widely, including articles in Islamic peer-reviewed journals, and has written four books.