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Legend, Lunatic, Liar, or Lord and GOD?
In his famous book Mere Christianity, C.S. Lewis makes this statement, "A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic--on the level with a man who says he is a poached egg--or he would be the devil of hell. You must take your choice. Either this was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool or you can fall at his feet and call him Lord and God. But let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us.(emphasis: web author)"
Jesus could only have been one of four things: a legend, a liar, a lunatic--or Lord and God. There is so much historical and archeological evidence to support his existence that every reputable historian agrees he was not just a legend. If he were a liar, why would he die for his claim, when he could easily have avoided such a cruel death with a few choice words? And, if he were a lunatic, how did he engage in intelligent debates with his opponents or handle the stress of his betrayal and crucifixion while continuing to show a deep love for his antagonists? He said he was Lord and God. The evidence supports that claim.
Jesus never once said those words. Not once did he say, "I am God." Since the God of the Hebrew Bible says it repeatedly why didn’t Jesus ever say it, at least once, especially when this is so crucial to Christian doctrine?
Answer:
The simple answer as to why Jesus didn’t simply come out and say, "I am God" is because of the confusion this would have caused the Jews living at that time. Noted New Testament Scholar and Catholic Theologian Raymond E. Brown states it best:
"The question concerns Jesus a Galilean Jew of the first third of the first century, for whom ‘God’ would have a meaning specified by his background and the theological language of the time. By way of simplification (and perhaps oversimplification) let me say that I think by a Jew of that period ‘God’ would have been thought of as One dwelling in the heavens - among many attributes. Therefore, a question posed to Jesus on earth, ‘Do you think you are God?’ would mean did he think he was the One dwelling in heaven. And you can see that would have been an inappropriate question, since Jesus was visibly on earth. As a matter of fact the question was never asked of him; at most he was asked about his relationship to God." (Brown, Responses to 101 Questions on the Bible [Paulist Press, Mahwah, N.J., 1990], p. 98)
Another NT scholar, this time an evangelical one, concurs with Brown. Former atheist turned Christian apologist Lee Strobel interviewed Ben Witherington and asked him basically the same question, namely, why did Jesus never come out and say he was God. Here is Witherington’s response:
"The truth is that Jesus was a bit mysterious about his identity, wasn’t he?" I asked as Witherington pulled up a chair across from me. "He tended to shy away from forthrightly proclaiming himself to be the Messiah or Son of God. Was that because he didn’t think of himself in those terms or because he had other reasons?"
"No, it’s not because he didn’t think of himself in those terms," Witherington said as he settled into his chair and crossed his legs. "If he had simply announced, ‘Hi, folks; I’m God,’ that would have been heard as ‘I’m Yahweh,’ because the Jews of his day didn’t have any concept of the Trinity. They only knew of God the Father–whom they called Yahweh–and not God the Son or God the Holy Spirit.
"So if someone were to say he was God, that wouldn’t have made any sense to them and would have been seen as clear-cut blasphemy. And it would have been counterproductive to Jesus in his efforts to get people to listen to his message.
"Besides, there were already a host of expectations about what the Messiah would look like, and Jesus didn’t want to be pigeonholed into somebody else’s categories. Consequently, he was very careful about what he said publicly. In private with his disciples–that was a different story, but the gospels primarily tell us about what he did in public." (Strobel, The Case For Christ [Zondervan Publishing House; Grand Rapids, MI, 1998 - Pocket Size Edition], pp. 178-179)
Originally posted by kettlebellysmith
Good post, OT. Looking forward to reading the rest of it! Star and Flag!
Originally posted by Revealation
Your points are very well put and it's nice to see. I personally believe through my life experiences and ONE major point to further verify it is that after 2000+ years, the masses are still trying to discredit him, his name and his works.
The simple FACT is that we will all see the truth after this physical existence, like it or not and I have a feeling the multitudes aren't going to like it.
Originally posted by serin sister
or does he get confussed with king jesus?
heres to king arthur
Originally posted by serin sister
or does he get confussed with king jesus?
heres to king arthur
Just when it looks to the crowd as though Jesus will prove He is the Messiah by overthrowing the Roman government of Israel, the King is arrested, betrayed by a friend. Even in His arrest, Jesus reminds them He is King "I could pray to My Father, and He will provide Me with more than twelve legions of angels" (Matthew 26:53). Instead, as the meek and lowly King, He is judged by earthly rulers (first the Jewish Sanhedrin and then the Roman governor), mocked, scourged and crucified as the King of the Jews (Matthew 27:26-37).
It appears to go quiet after all the rhetoric. Though He is dead, Matthew records the earthly rulers are still not sure about the King of the Jews, because of the possibility of resurrection, so they seal (with wax) the stone covering the tomb entry and place guards over it (Matthew 27:62-66).
Well they might fear, for nothing, not even the power of death or the gates of Hades can hold the King. He rises on the third day, just as He said, and appears to the disciples.
Finally, Jesus meets the disciples at the appointed mountain and declares to them:
"All authority in heaven and on earth is given to Me. Go, therefore and make disciples of all nations, baptizing them, and teaching them to obey all that I have commanded you" (Matthew 28:18-20).
Originally posted by serin sister
reply to post by OldThinker
there was a king jesus too , so people have written, look up the legacy of king arthur its all set in stone literally
Originally posted by serin sister
no thats not what i was meaning but an intersting find for you anyway
Originally posted by drwizardphd
I believe Jesus was a brilliant man who was thousands (perhaps millions) of years ahead of his time, and if we all followed his teachings the world would be an unmistakably better place.
However, I do not believe he was divine.
Evangelical scholar Murray J. Harris explains:
"First, in all strands of the NT, theos generally signifies the Father… When we find the expression theos pater we may legitimately deduce that ho theos estin ho pater. And since pater refers to a particular person (not an attribute), the identity between ho theos and ho pater as proper names referring to persons must be numerical. 'God' must be equated with 'the Father.' If Jesus were everywhere called theos so that in reference to him the term ceased to be a title and became a proper noun like 'Iesous, linguistic ambiguity would be everywhere present.
"Another reason why theos regularly denotes the Father and rarely the Son is that such a usage is suited to protect the personal distinction between the Son and Father… which is preserved everywhere in the NT, but nowhere more dramatically than where the Father is called 'the God of our Lord Jesus Christ' (Eph. 1:17) or 'his God and Father' (Rev. 1:6) and where Jesus speaks of 'My God' (Matt. 27:46; Mark 15:34; John 20:17; cf. Rev. 3:2, 12), or, in an address to Jesus reference is made to 'your God' (Heb. 1:9). God was the one to whom Jesus prayed, the one he called his Father (e.g., Matt. 11:25). It was ho logos, not ho theos, of whom John said sarx egeneto (John 1:14).
"Clearly related to this second reason is a third. The element of 'subordinationism' that finds expression not only in the four authors who use theos as a christological appellation but also elsewhere in the NT may have checked any impulse to use theos regularly of Jesus. By customarily reserving the term theos for the Father, NT writers were highlighting the fact, whether consciously or unconsciously, that while the Son is 'subordinate' to the Father, the Father is not 'subordinate' to the Son. One finds the expression 'the Son of God' where God is the Father, but never 'the Father of God' where God is the Son.
"A fourth reason that may be suggested for the comparatively rare use of theos as a christological ascription was the danger recognized by the early church that if theos were applied to Jesus as regularly as to the Father, Jews would have tended to regard Christianity as incurably deuterotheological and Gentiles would probably have viewed it as polytheistic. If theos were the personal name of the Father and the Son, Christians would have been hard pressed to defend the faith against charges of ditheism, if not polytheism, however adamant their insistence on their retention of monotheism.
"Fifth, behind the impulse generally to reserve the term theos for the Father lay the need to safeguard the real humanity of Jesus against docetic or monophysitic sentiment in its embryonic form. In the early years of the church there was a greater danger that the integrity of the human 'nature' of Jesus should be denied than that his divinity should be called into question, witness the fact that docetism not Arianism was the first christological deviation.
"Finally, the relative infrequency of the use of theos for Jesus corresponds to the relatively infrequent use of ontological categories in NT Christology which is functional in emphasis…" (Harris, Jesus As God - The New Testament Use of Theos in Reference to Jesus [Baker Books; Grand Rapids, MI; July 1998, Paperback], pp. 282-283; bold emphasis ours)
This doesn’t mean, however, that Jesus in his earthly ministry never told his disciples that he was God in those precise words. He may have revealed to them that he was God in the flesh, but only after the idea had been ingrained in their mind that he wasn’t claiming to be the Father.