In Jewish records, there is no inference of Jesus ever identified as a member of the Trinity, as implied by most Christians. The Hebrew term of a Messiah denotes “the anointed one.” The custom of anointing with oil is a ritual for a special designation for priestly, royal or sometimes even prophetic roles (such as the prophet Elisha).
The Messiah, in Judaism, is a significant figure, with the characteristics of a priest and king. He is understood to be the one who will change the world order in accordance with God’s will. There appears to be clarity, as far as the Jews are concerned, that the Messiah cannot be God. But the one anointed to restore order, not only in Israel but in the entire world.
Due to human failure to effectively interpret prophecies, the Jews assumed that the Messiah would come as a conquering hero. But their failure was mostly a result of the invalidation of humanity. Prophecies revealed the mysterious birth of the Messiah. The clear pronouncement of the birth of Jesus was portrayed by Isaiah.
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, and Prince of Peace. Of the greatness of his government and peace, there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this (Isaiah 9:6-7 NIV).
God cannot be the one reigning on David’s throne. But, as can be seen, the child carries the attributes of Godly nature. There is no curve in that reality. An ideal human being was created in God’s image, which ordinary humans had since lost, due to sinfulness.
Virtually, there is nothing blatantly wrong with calling Jesus God; just as there would be nothing blatantly wrong with calling anyone God. This is perfectly in the order of humans having been created in God’s image. What God created in His own image, carries the attributes of God. This is as was portrayed in one of the qualms projected by the Jews, against Jesus:
“We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods”’? If he called them ‘gods,’ to whom the word of God came—and Scripture cannot be set aside— what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son?’” (John 10:33-36 NIV).
What had infuriated the Jews was that Jesus had claimed that He and His Father were one. Their contention had been triggered by His mention of being God’s Son. He then attempted to remind them that they were also gods, quoting a Scriptural reference: “I said, ‘you are “gods”; you are all sons of the Most High’” (Psalms 82:6 NIV).
Those Jews were as confused, just as the advocates of the Trinity are also mystified. Later, the apostle John confirmed this reality, so that the true followers of Jesus cannot be swayed into anything else. There is generally no difference between God and humanity.
“There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. And he has given us this command: Anyone who loves God must also love their brother and sister” (1 John 4:18-21 NIV).
These Scriptures are among the few that quash the idea of the Trinity. As the custodians of the Holy Scriptures, those Jews ought to have perfectly understood Jesus, in John 10:34-36. A Son of God cannot be viewed as different from God. By rejecting being God’s children, those Jews confirmed that they were, actually, the devil’s children.