Do all instances of the phrase “call on the name” prove that Jesus is God?

Claim: The phrase “call on/upon the name” seems to be a pointer to the true God, and if that phrase bears such significance throughout all of the Bible, then Jesus has to be God. From searching "call on/upon the name" throughout the Bible via biblegateway.com, all instances of the phrase in the Old Testament are found in twenty-four passages listed here . As part of this list, the following passages show how the phrase was used (from hereon, any emphasis in quoted Scripture is added): >"To Seth also a son was born, and he called his name Enosh. At that time people began to **call upon the name of the LORD**." (Gen 4:26) >"Oh *give thanks to the LORD*; **call upon his name**; *make known his deeds* among the peoples!" (1 Chr 16:8) >"Then I **called on the name of the LORD**: “O LORD, I *pray, deliver* my soul!”" (Ps 116:4) >"Correct me, O LORD, but in justice; not in your anger, lest you bring me to nothing. *Pour out your wrath on the nations that know you not, and* on the peoples that **call not on your name**, for they have devoured Jacob; they have devoured him and consumed him, and have laid waste his habitation." (Jer 10:24-25) >"“I **called on your name, O LORD**, from the depths of the pit; you heard my *plea*, ‘Do not close your ear to my *cry for help*!’" (Lam 3:55-56) >"And it shall come to pass that everyone who **calls on the name of the LORD** shall be *saved*" (Joel 2:32a) >"And I [the LORD] will put this third [of sheep] into the fire, and *refine them* as one refines silver, and *test them* as gold is tested. They will **call upon my name**, and I will answer them. I will say, ‘They are my people’; and they will say, ‘*The LORD is my God*.’”" (Zech 13:9) These seven passages represent the overall use of the phrase as a variety of actions given the writers’ intents and/or situation at hand. Nevertheless, all instances of the phrase in these passages and the rest of the twenty-four have one thing in common: their reference to the LORD, with the exception of one passage in which the phrase sometimes refers to Baal. This exception in regards to Baal, however, brings to light another meaning to "call on/upon the name," as is found in 1 Kings 18:24-28,36-39: > [Elijah said to the Israelites who have all wandered away from the LORD and to the prophets of Baal and of Asherah, "] 24 And you **call upon the name of your god**, and I will **call upon the name of the LORD**, and *the God who answers by fire, he is God*.” And all the people answered, “It is well spoken.” 25 Then Elijah said to the prophets of Baal, “Choose for yourselves one bull and prepare it first, for you are many, and **call upon the name of your god,** but put no fire to it.” 26 And they took the bull that was given them, and they prepared it and **called upon the name of Baal** *from morning until noon, saying, “O Baal, answer us!” But there was no voice, and no one answered.* And they limped around the altar that they had made. 27 And at noon Elijah mocked them, saying, “Cry aloud, for he is a god. Either he is musing, or he is relieving himself, or he is on a journey, or perhaps he is asleep and must be awakened.” 28 And they cried aloud and cut themselves after their custom with swords and lances, until the blood gushed out upon them. 36 *And at the time of the offering of the oblation, Elijah the prophet came near and said, “O LORD*, God of Abraham, Isaac, and Israel, let it be known this day that you are God in Israel, and that I am your servant, and that I have done all these things at your word. 37 *Answer me, O LORD, answer me, that this people may know that you, O LORD, are God, and that you have turned their hearts back.” 38 Then the fire of the LORD fell and consumed the burnt offering and the wood and the stones and the dust, and licked up the water that was in the trench.* 39 And when all the people saw it, they fell on their faces and said, “*The LORD, he is God; the LORD, he is God.*” Here, we see both parties call upon the name of who they each believed in, and it is no surprise that calling on the name of Baal proves Baal to be a false god, while the LORD proves to everyone that He is God in response to the calling upon His name. From this pivotal moment on, the Israelites as a group return to believing in the proven God that is the LORD. This challenge to determine the real God from the fake, then, brings about a significant meaning to the phrase in question — an invocation specifically intended for the true God of all creation, an invocation that has been tried and proven to mean as such. Therefore, this passage agrees with the rest of the twenty-four passages in that "call on/upon the name" is a phrase exclusively pointing to the true God being the LORD throughout all of the Old Testament. (**NOTE**: after double checking the search, I found a second apparent exception to the phrase in Isaiah 44:5; added to the list above. The ESV translation of the passage reads, "This one will say, ‘I am the LORD’s,’ another will **call on the name** of Jacob, and another will write on his hand, ‘The LORD’s,’ and *name himself by the name* of Israel.”" Here, the phrase points to Jacob, but other translations vary in the section in question — "others will call themselves by the name of Jacob" (NIV), "another shall [/will] call himself by the name of Jacob" (JKV, NKJV, ASV, HCSB), "another will use the name of Jacob" (CSB), etc. — which can be seen here . With this, coupled with the remaining context in verse 5, one can understand the section to mean that the subject takes on the name Jacob as its own. Due to this and the varying word choice resulting from the process of translation, this exception can be ignored, and the claim made in the previous paragraph remains true.) If that is the case, then surely all instances of "call on the name" in the New Testament should point only to God, yet this doesn't appear to be so. All instances of "call on the name" can be found in six passages: Acts 2:21; Acts 22:14-16; Rom 10:13; Acts 9:13-17; Acts 9:20-22; 1 Cor 1:1-3. Of the six passages, the first three direct the phrase arguably to either God or Jesus, while the remaining three, either explicitly or by context and without challenge like that of 1 Kings 18, direct the phrase only to Jesus. Let's look at the remaining three passages: >"*But Ananias answered, “Lord,* I have heard from many about this man, how much evil he [Saul] has done to your saints at Jerusalem. And here he has authority from the chief priests to bind all who **call on your name.**” But *the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name* before the Gentiles and kings and the children of Israel. For *I will show him how much he must suffer for the sake of my name.*” So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, *the Lord Jesus who appeared to you on the road by which you came has sent me* so that you may regain your sight and be filled with the Holy Spirit.”" (Acts 9:13-17) >"And immediately *he [Saul] proclaimed Jesus in the synagogues, saying, “He is the Son of God.”* And all who heard him were amazed and said, “Is not this the man who made havoc in Jerusalem of **those who called upon this name**? And has he not come here for this purpose, to bring them bound before the chief priests?” But Saul increased all the more in strength, and confounded the Jews who lived in Damascus by *proving that Jesus was the Christ.*" (Acts 9:20-22) >"Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, To *the church of God* that is in Corinth, to *those sanctified in Christ Jesus*, called to be *saints* together with all those who in every place **call upon the name of our Lord Jesus Christ,** both their Lord and ours: Grace to you and peace from God our Father and the Lord Jesus Christ." (1 Cor 1:1-3) If "call upon the name" points solely to God, then — given the presupposition that Jesus is not God — the disciple Ananias, the saints persecuted by Paul, eventually Paul himself and the saints to come should be heretics for calling on the name of Jesus, especially Paul who was thoroughly trained in the Law as a Pharisee by one honored-by-all Sanhedrin leader Gamaliel (Acts 5:34, 22:3; Phili 3:5 ). The phrase already meant a lot of things in the Old Testament, and if the phrase bore a significance as initially claimed and Paul knew that, then Paul is the greatest heretic for espousing in public and in New Testament writings, the very message he once persecuted, that God's people call on the name of Jesus and that doing so is tantamount to calling on the name of the LORD as defined in the Old Testament — a plea, an exaltation, a proclamation, an appeal to judge wrongdoers, a prayer, a cry in times of help and in times of testing, an act in alignment with worship, thanksgiving and the pursuit of salvation; all of which directed to the true God and Creator of the universe. If "call on/upon the name" is to maintain such meaning throughout the entirety of the Bible, then Jesus has to be God.