C.S. Lewis observed that a person has only three choices when it comes to identifying Jesus: he is a liar, he is a lunatic, or he is the Lord. There’s no room for calling Jesus a great teacher, a prophet, a good man, when one must add, “but he has one small problem—he thinks that he’s God.” Consideration must be given to the identity of Jesus before one evaluates his teachings. Either he is God, or he is not God—in which case, he must be either a liar or a lunatic.
The easiest escape from this challenge is to say that Jesus never claimed to be God. Most Muslims, and even some people who call themselves Christian, use this argument. They say that Jesus was a great teacher, even a prophet, but that the Church later added to his resume the statement that he is God. Their go-to verse for this argument is Mark 10:18. When a man said to Jesus, “Good teacher, what must I do to inherit eternal life?” Jesus responded, “Why do you call me good? No one is good except God alone.”
Notice that Jesus does not say in this verse, “I am not God.” Instead, he asks the other man why he calls Jesus good. Jesus knew what was in the mind of that man. He was not approaching Jesus with the belief that Jesus is God; he was flattering Jesus in order to get a favorable answer—to be assured that he was good enough to inherit eternal life. The words of Jesus were a challenge to that man’s beliefs, not evidence that Jesus did not consider himself God.
How do we know this? We see throughout the Gospels that Jesus regarded himself as God. When tempted by the devil, Jesus quoted Deuteronomy: “You shall worship the Lord your God and him only shall you serve.” Yet on several occasions Jesus allowed himself to be worshiped. In Revelation, when John began to worship an angel, the angel said, “You must not do that! I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book. Worship God” (Revelation 22:9). We do not hear Jesus speak such words to those who bowed down to worship him.
When Jesus challenged his disciples with the question, “Who do you say I am?” Peter answered, “You are the Christ, the Son of the living God” (Matthew 16:16). Jesus did not correct Peter, but he affirmed the truth of Peter’s words. In the Greek and Roman culture, people believed in many gods, and those gods had many sons. But the Jews believed in only one God. Calling someone the Son of God was the equivalent of saying that person was God. The leaders of the Jews said as much themselves when they told Governor Pontius Pilate, “We have a law, and according that law he ought to die, because he has made himself the Son of God” (John 19:7).
In fact, the entire question of the trial of Jesus before the Sanhedrin hinges upon his identity. They accused him of blasphemy, of insulting God. If Jesus never said (or thought) that he was God, this would have been the time to set the record straight. Instead, when Caiaphas put Jesus under oath and asked him, “Are you the Christ, the Son of the Blessed?” Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven” (Mark 14:61-62). Jesus was convicted by the Sanhedrin and condemned to die on the basis of these words.
“I am” is the meaning of the name Yahweh (or Jehovah) that is used of God in the Old Testament. In Exodus 3 God stresses to Moses that his name does in fact mean “I am.” By the time of Jesus, observant Jews were so concerned about not misusing the name of the Lord that they refused even to pronounce it, substituting “Adonai” (meaning the Lord) whenever they encountered it. Jesus firmly associated himself with that name of God. Not only did he say “I am” at his trial; he also said “I am the Bread of Life” (John 6:35), and “I am the Light of the world” (John 8:12), and “before Abraham was, I am” (John 8:58). These statements firmly associate Jesus with the God of the Old Testament, the God of Abraham, Isaac, and Jacob.
Skeptics question the reliability of these quotes in the four Gospels. They suggest that these words were invented by the Church long after Jesus died. In the coming days I will address conspiracy theories about the four Gospels and their message. J.