And unsurprisingly, most of them have a personal believe that Jesus is God. How coincidental.
Few scholars at all, even those with zero belief in the divine Jesus (i.e. Bart Ehrman as a good example) would deny that Jesus is God in John’s Gospel. “In the beginning was the Word, and the Word was with God, and the Word was God.” Could that be any more clear? I don’t need to note which verse that is. Surely the overwhelming majority of scholars think Jesus claimed to be God in John’s Gospel, but of course many would say that those words were put on Jesus’ lips by John’s mouth. Nonetheless, John does say Jesus is God here and in many other places, and John is in the Bible. You are confusing scholarship on whether Jesus believed He was God (which may be affected by personal beliefs) with scholarship on the divinity of Christ in the New Testament writings (which is assuredly not, at least much less so).
In recent decades, an emerging consensus has emerged in scholarship that states that the earliest Christology was the belief that Jesus was God, that this belief had spurred almost immediately after the crucifixion. This consensus has emerged in no small part because of the works of Martin Hengel, N.T. Wright, Richard Bauckham and Larry Hurtado – all Christians, but have convinced the academy. In Ehrman’s How Jesus Became God, he too adopts that Jesus being God emerged almost right after Jesus died, as Christians came to believe it right after they believed Jesus had been resurrected. Ehrman says Paul thought Jesus was God, and that Paul’s predecessors thought Jesus was God, and that the predecessors of Paul’s predecessors thought Jesus was God. The emerging consensus states that the belief in Jesus as God predates the New Testament. In C. Fletcher-Louis’s 2015 monograph literally titled Jesus Monotheism: Volume 1: Christological Origins: The Emerging Consensus and Beyond, he writes in the preface that the work of Hurtado and Bauckham constitute the framework of the “emerging consensus” of scholars regarding the new early-high christology (you should read the entire first chapter of that book if you have not already so). Perhaps the most convincing monograph as of yet is Richard B. Hays 2014 Reading Backwards: Figural Christology and the Fourfold Gospel Witness.
I’ll end this comment by quoting Fletcher-Louis: “There is now, however, a newly emerging consensus that a “high Christology” goes back to the earliest period of the church and that it was adopted by the Jerusalem-based disciples in the early years, or even the first few months, of the movement after Jesus’ death” (pg. 4).