Traditions are Good & Bad

Here in the South there are a lot of traditional stuff that’s done in many churches. I’m not against tradition and, if fact, many traditions can and are good. However, when we attach those traditions to the Bible we then are in dangerous and even heretical ground. In other words, if what we do traditionally is viewed as something that we do because it’s taught in Scripture and if we don’t do it or change it we’re departing from the Word – that’s bad. Examples are Sunday School, Sunday night services, a choir, or a mid-week service.

I can sense in some of you that your feathers are ruffled – good. Before you get all frothy in the mouth, let me tell you that I’m 100% all for those examples and would say that they are all good traditions but not mandated by Scripture. Sure, we are mandated to “make disciples” and “teaching them to observe all that that I have commanded you” (Matt 28:19-20). However, nowhere does it say that it must be done in Sunday School. You do realize that Sunday School was originally designed to educate our children started by religious philanthropists that wanted to end illiteracy. You see, children were a big part of the work force and this resulted in limiting the number of hours a child could work per day to 12! This limit was not lowered again until 1844. Moreover, Saturday was part of the regular work week. Sunday, therefore, was the only available time for these children to gain some education. Thus, Sunday School. Of course, they used religious material – the Bible to learn how to read. Anyway, enough of the history lesson; the bottom line it is a tradition we have held unto in which has changed in time.

Is Sunday School one of those good traditions? I would say yes, but it also has its draw backs. What? There can’t be anything “bad” about Sunday School, right? Well, I would submit to you that now parents have abdicated their BIBLICAL duty in raising their children. Like, “Fathers, … bring them [children] up in the discipline and instruction of the Lord” (Eph 6:4). My whole point here is that we need to be careful about what we get mad at in church, especially when we are looking at God’s Word and trying to figure out how best in our current culture to fulfill the mandates of Scripture. We must be careful that we don’t do exactly what we condemn the Roman Catholics for doing and not put as much weight on our traditions as we do to the inspired Word of God.

"Christian Scholarship and the Defense of the Faith"

The following is from the writings of J. Gresham Machen and thought it relevant to our Saturday morning Bible study as we are getting ready to look at unapologetic preaching.

Men tell us that our preaching should be positive and not negative, that we can preach the truth without attacking error. But if we follow that advice we shall have to close our Bible and desert its teachings. The New Testament is a polemic book almost from beginning to end.

Some years ago I was in a company of teachers of the Bible in the colleges and other educational institutions of America. One of the most eminent theological professors in the country made an address. In it he admitted that there are unfortunate controversies about doctrine in the Epistles of Paul; but, said he in effect, the real essence of Paul's teaching is found in the hymn to Christian love in the thirteenth chapter of I Corinthians; and we can avoid controversy today, if we will only devote the chief attention to that inspiring hymn. 

In reply, I am bound to say that the example was singularly ill-chosen. That hymn to Christian love is in the midst of a great polemic passage; it would never have been written if Paul has been opposed to controversy with error in the Church. It was because his soul was stirred within him by a wrong use of the spiritual gifts that he was able to write that glorious hymn. So it is always in the Church. Every really great Christian utterance, it may almost be said, is born in controversy. It is when men have felt compelled to take a stand against error that they have risen to the really great heights in the celebration of truth. 

 J. Gresham Machen (1881–1937) was born in Baltimore and was graduated with a degree in classics from Johns Hopkins University. He studied at Princeton Theological Seminary under B. B. Warfield and R. D. Wilson.

Is Jesus the Only Way of Salvation?

There are three options recognized by theologians today. Only one of them is found in the Bible. The other two are heretical.

Exclusivism: Salvation is found only through faith in Jesus Christ. Only those who have trusted Christ are saved. They are declared to be right with God and all their sins are forgiven. No one, who does not trust in Jesus Christ has any hope of salvation, but may only expect to be judged and condemned to everlasting Hell.

This is the position of the Bible:
“I am the way and the truth and the life; no one comes to the Father but through Me,” (John 14:6). “For there is no other name given under Heaven whereby we can be saved,” Acts 4:12.
“Therefore by the deeds of the Law, no flesh shall be justified. . .” Romans 3:20. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2). “Then shall He say also to them on the left hand, Depart from me, you accursed, into everlasting fire prepared for the devil and his angels” (Matthew 25:41).

This has been the teaching of the church through the centuries:
It was the belief held by Augustine, Martin Luther, John Calvin, Jonathan Edwards, D. L. Moody, and C. H. Spurgeon.

This is the belief held by Bible believing Christians today: This includes people such as Billy Graham, Elizabeth Eliot, John MacArthur, Beth Moore, Ergun Caner, Paige Patterson, and Jerry Falwell.

This has been the teaching of Baptists in the past:

These examples are from the London Confession adopted by Baptists in England in 1644:

V. All mankind being thus fallen, and become altogether dead in sins and trespasses, and subject to the eternal wrath of the great God by transgression; yet the elect, which God has(1) loved with an everlasting love, are(2) redeemed, quickened, and saved, not by themselves, neither by their own works, lest any man should boast himself, but wholly and only by God of(3) His free grace and mercy through Jesus Christ, who of God is made unto us wisdom, righteousness, sanctification and redemption, that as it is written he that rejoices, let him rejoice in the Lord. 1) Jer. 31:2 2) Gen 3:15; Eph. 1:3, 7; 2:4, 9; 1 Thes. 5:9; Acts 13:38 3) 1 Cor.5:21; Jer. 9:23, 24

VI. (1) This therefore is life eternal, to know the only true God, and whom He has sent Jesus Christ. (2) And on the contrary, the Lord will render vengeance in flaming fire to them that know not God, and obey not the Gospel of our Lord Jesus Christ. 1) John 17:3; Heb. 5:9; Jer. 23:5, 6 2) 2 Thes. 1:8; John 3:36

These examples are from the Midland Confession of Faith, adopted by English Baptists in 1655:

10th. That every man is justified by Christ -- Romans; viii.33; I Cor. vi.11; apprehended by faith; and that no man is justified in the sight of God partly by Christ and partly by works. Romans iii.20,28,30; Gal. v.4.

16th. That at the time appointed of the Lord, the dead bodies of all men, just and unjust, shall rise again out of their graves, that all may receive according to what they have done in their bodies, be it good or evil.

It is the teaching of Southern Baptists today:

These are from our Baptist Faith and Message:
IV. Salvation
Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord. . . .

X. Last Things
God, in His own time and in His own way, will bring the world to its appropriate end. According to His promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge all men in righteousness. The unrighteous will be consigned to Hell, the place of everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward and will dwell forever in Heaven with the Lord.
Isaiah 2:4; 11:9; Matthew 16:27; 18:8-9; 19:28; 24:27,30,36,44; 25:31-46; 26:64; Mark 8:38; 9:43-48; Luke 12:40,48; 16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11; 17:31; Romans 14:10; 1 Corinthians 4:5; 15:24-28,35-58; 2 Corinthians 5:10; Philippians 3:20-21; Colossians 1:5; 3:4; 1 Thessalonians 4:14-18; 5:1ff.; 2 Thessalonians 1:7ff.; 2; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13; Hebrews 9:27-28; James 5:8; 2 Peter 3:7ff.; 1 John 2:28; 3:2; Jude 14; Revelation 1:18; 3:11; 20:1-22:13.

There are two main heresies afoot about salvation these days.

Pluralism: All religions lead to God, at least all of the higher ones, for they are all in touch with the same spiritual realities. Each religion merely describes these realities differently. Thus, anyone who follows any of the “higher” religions may be assured that he really is in touch with God.

This is the position of many Americans today. It is the unofficial position of most television networks and programs, and is represented as the only morally sound position in many venues of public life.

Here are a couple of examples:
“We [Muslims, Jews, and Christians] all worship the same God.”
--Walter Abdur Ra’uf Declerck, quoted in The Fort Worth Star Telegram, Oct. 25, 2003, page 3F.

“The great religious traditions are to be regarded as alternative [salvational] “spaces” within which, or “ways” along which, men and women can find salvation/liberation/enlightenment/fulfillment.. . . The great world traditions have in fact all proved to be realms within which, or routes along which people are enabled to advance in the transition from self-centeredness to Reality-centeredness. . . . Accordingly, by attending to other traditions than one’s own, one may become aware of other aspects or dimensions of the Real, and of other possibilities of response to the Real. . .”
--John Hick, British Theologian

Inclusivism: Jesus is the only Savior, but He will save some who have never trusted Him. We can affirm that Salvation is only in Christ, without affirming the need to tell others about Him as they need not have faith in Him anyway.

This is the position of many Catholics, who believe that other religions are more or less able to save depending on how similar they are to Catholicism. Thus, other denominations, and religions which teach that there is one God, or those which teach a high view of ethics will lead their followers to salvation.
This is the view of many mainline denominations, and most theologians today as well.

Here is an example:
“It is. . . quite possible to suppose that there are supernatural, grace-filled elements in non-Christian religions.. . . A lawful religion. . . can be regarded on thye whole as a positive means of gaining the right relationship to God and thus for the attaining of salvation. . . The member of an extra-Christian religion. . . [is] an anonymous Christian.”
--Karl Rahner, Catholic Theologian

The biblical answer is "Yes", Jesus is the only way. The basic problem that I see in not wanting to see Jesus as the only way for salvation is too high a view of ourselves. You see, most people want a man-centered gospel as opposed to a God-centered gospel. In other words, "God loves me" period. That sounds good, but that makes us the object of salvation - man-centered. However, if we say "God loves me so that I can glorify Him" that makes God the object of our salvation. Subtle but a huge distinction.

The Unchurched Next Door: A New Look at the Challenge

Below is a great book review on "The Unchurched Next Door" by Thom Rainer.  The book review was written by Albert Mohler and is also available at lifeway.com.  I thought this was appropriate as we are entering our 9th week of FAITH evangelism training at our church: 

Thom Rainer thinks that most Christians have no clue about how unchurched people really think. Given Christianity's mandate for evangelism, this represents a big problem.

Rainer is founding dean of the Billy Graham School of Missions, Evangelism and Church Growth at The Southern Baptist Theological Seminary. Over the past decade, he has emerged as the nation's leading expert in church growth and evangelistic strategies. In a very real sense, Rainer operates in two different worlds, with one foot in academic research and the other firmly planted in the local church.

In The Unchurched Next Door, Rainer and his research team consider the real issues involved in reaching unchurched Americans. His findings will surprise many Christians--including many pastors--and offer vital insights as the church looks forward into the twenty-first century.

The Unchurched Next Door represents a massive research project based in a national survey. From the onset, Rainer was determined to force Christians to look at the unchurched all around them. "Most of the unchurched are your neighbors, your coworkers whom you know well, and even your family members," he explains. "That is why we call them 'the unchurched next door.' They have much in common with us. Many of them have your moral values. Most are not antichurch or antireligion. They are very much like you--except that they are lost without Christ."

After interviewing thousands of unchurched Americans, the Rainer research team looked for patterns in the profiles. Based on the results, Rainer suggested five different levels of responsiveness to the gospel. "U1" identifies unchurched Americans who are highly receptive to hearing and believing the good news. They know something about Christianity, and have a positive attitude toward the church. "U2" individuals are receptive to the gospel and willing to hear a message from the church. Those categorized as "U3" are identified as neutral, "with no clear signs of being interested, yet perhaps open to discussion." The "U4" group demonstrates resistance to the gospel but no antagonism. The most unresponsive group in the population is identified as "U5" The most secular Americans are "highly antagonistic and even hostile to the gospel."

Given the contours of post-Christian America, many believers would assume that the U5 category would include a large number of our fellow citizens. That assumption is not sustained by the facts. Rainer's research indicates that the U5 category fits only about five percent of the American population. Most unchurched Americans are grouped in the central three categories. Those already friendly to the church, the U1s, comprise eleven percent of the population, serving as something of a bookend to the U5s.

The majority of the unchurched fit the middle categories, with 27% listed as U2, 36% as U3, and 21% as U4. As Rainer summarizes, "Most of the unchurched are not antichurch or anti-Christian." By and large, they have had little contact with Christianity, and are not highly motivated when it comes to issues of faith and belief.

In reviewing the research, Rainer and his team came to some surprising conclusions. First of all, most Americans have never been invited to church--never. Yet, 82% indicated that they would be at least "somewhat likely" to attend church if invited. As Rainer comments, "Only twenty-one percent of active church goers invite anyone to church in the course of a year. But only two percent of church members invite an unchurched person to church." He concludes: "Perhaps the evangelistic apathy so evident in so many of our churches can be explained by a simple laziness on the part of church members in inviting others to church."

One of the most devastating insights drawn from the research is the fact that most unchurched Americans feel themselves safe from the evangelistic reach of believing Christians. They do not sense that Christians are seeking actively to share the gospel with them, and many nonbelievers are actually wondering what makes Christians so reticent to talk about their faith. Furthermore, most of the unchurched indicate that their Christian friends have little actual influence on their lives.

The withdrawal of men from participation in many churches has led a good many researchers to believe that men are most highly resistant to the gospel. This is also born out by a great deal of experience in local churches. Nevertheless, Rainer's research indicates that most men are grouped in the middle categories, and show relatively low levels of interest in the gospel--either positive or negative. Indeed, this research indicates that unchurched Americans classified in U5--the most antagonistic category--are more likely to be women. As a matter of fact, women tended to predominate in both U1 and U5, perhaps indicating that women are more likely to place a high value on the issue of faith, and thus tend to be more passionately Christian or secular.

Unsurprisingly, Rainer also discovered that the U5s tend to be more highly educated, more wealthy, and more condescending toward the Bible than other Americans. This group is marked by an anti-supernatural bias combined with a secular lifestyle. One woman interviewed for the project said simply, "I have no need for the Bible. The Bible was written for very simple people. It was written to give moral and ethical guidance to uneducated people".

The Unchurched Next Door is a serious look at a serious problem. The undeniable fact is that America's churches are falling behind in the challenge of evangelism. The best data available indicate that the percentage of the population active in Christian churches has failed to grow in even a single metropolitan area in the United States over the last twenty years. More to the point, churches have failed to grow even at a pace that would equal the growth of the population in general. America is being transformed into a secular society at a pace that would shock most Christians--if they ever cared to look.

Thom Rainer is a specialist in church growth, and he clearly wants to help churches to grow--both numerically and spiritually. At the same time, however, he wants to make certain that it is the church that grows, not merely a crowd or voluntary associciation. He is a powerful advocate for expository preaching and clear Gospel proclamation.

For that reason, he gives serious attention to theological issues at stake. Specifically, Rainer identifies a creeping inclusivism in the pews, combined with a growing disbelief in Hell among the public, as sources of evangelistic malaise.

Inclusivism, the belief that personal faith in the Lord Jesus Christ is not fundamentally necessary for salvation, has been growing among some Christians for decades. Driven first by liberal theologians who intentionally sought to redefine the faith, inclusivism now fits the cultural mood, and allows Christians to claim simultaneously to be believers in Christ and to deny the gospel.

As Rainer claims, "belief in inclusivism goes completely against the teaching of Christ and Scripture. The Bible teaches exclusivism, the belief that explicit faith in Christ is the only way of salvation." The impact of creeping inclusivism is obvious. "Why should one go to the trouble of sharing Christ when that person can be saved without placing explicit faith in Christ? Why waste your time?"

The denial of Hell is another issue that diminishes concern for evangelism. The denial or redefinition of Hell is now found among many who claim to be Christians, and Hell has disappeared almost entirely from the public consciousness of the nation. Today's Christians should note that Jesus himself was bold to warn sinners that they should fear Hell and understand its very real and pressing threat. Far too many Christians see Hell as an embarrassment rather than as a motivation for sharing the gospel.

Most helpfully, Rainer points to an array of evangelistic touch points that Christians should seize for the cause of the gospel. After all, most of these unchurched Americans are living all around us. Their children play with our children on the playground; Christians and non-Christians work together in the business world; and we all live in neighborhoods filled with persons who desperately need to hear the gospel of the Lord Jesus Christ.

A simple conversation with our neighbors will help to reveal their own disposition toward the church and the Gospel. Nevertheless, we should not assume that one who fits the U5 category is further from the reach of the gospel than those who seem to fit U1. The fact is that every single unbeliever is united in an absolute and unconditional need for the gospel. Furthermore, there is a basic antagonism between belief and unbelief.

We cannot predict who will respond to the Gospel. Often, those who appear most likely to respond never do so. At the same time, many of those who are most antagonistic to the church and to the gospel, do come to Christ. This is an important reminder to us that every single conversion is a miracle of God.

The Unchurched Next Door will prompt much thought and should move every thoughtful Christian toward greater faithfulness in evangelism. This book will also help us to understand our unchurched neighbors. Who are they? "They are the unchurched next door. They are your friends, your neighbors, your classmates, your coworkers, your merchants, your acquaintances, and your family members. They need Christ. And they are waiting to hear from you." What are we waiting for?

End Note:

R. Albert Mohler, Jr. is president of The Southern Baptist Theological Seminary in Louisville, Kentucky. This commentary is reprinted with permission. For more articles and resources from Dr. Mohler go to www.AlbertMohler.com.

Defend & Refute

I was asked a question recently, that quite frankly, I was glad to get, and yet somewhat surprised. The question came about in a round about way, but the bottom line was this person was desiring to know more about her beliefs and to be able to intelligently and irenically discuss them. Of course, as a pastor that thrilled my heart as that, unfortunately, is not a question often asked. The church, I believe, needs to know what they believe in and why. Additionally, we should also be able to defend or refute claims made otherwise. With that, I limited myself to only three key areas that we should be able to defend and refute.

Three claims that I feel are important to defend today:

Again, it was difficult to chose, and my choices are based more on what I currently find myself dealing with as I talk with people that are from within (professing Christians) the church and those outside the church (unregenerate). The first two, I find myself defending for the most part with those outside the church and the last one with those from within the church. In our present landscape, there has been a continued shift from secular humanism (Marxism) to a form of humanism known as the New Age Movement. This movement has a marked disdain for dogma and in its basic philosophy is that the truth resides within each as individuals.

1. God’s existence. This has been the age old question on whether there is a God or not. And if there is a God is there only one or many? Many believe it’s just an idea, something they can conjure up to be in their own mind, or a philosophy.

2. Jesus Christ is the only way to heaven, to peace with God. With our pluralistic society, again, many that might believe in a “higher power” and a better place believe that there must be other ways to get there besides just through one person.

3. We are responsible to God for our moral behavior. The majority today believe that morality is driven by the culture and are responsible only to ourselves and not God.

Three claims that I feel important to refute today:

1. Jesus is merely a great teacher or prophet. If He was not the very Son of God then there is no hope that sins are forgiven and the wrath of God is still on us.

2. It doesn’t matter what your religion is as long as you are sincere—God understands. It is not a question of whether God understands or not and in His omniscience he knows all and is Sovereign. In His sovereignty, He has made a way to have a relationship and although it doesn’t matter about your religion it does matter that you come His way to a personal relationship.

3. The Bible is an old book—it was fine for back then but it has nothing to say to our time. The Bible is the inspired Word of God that has been preserved for over 2000 years and is just as relevant now as it has always been.

Defense of the existence of God.

Does God exist? At first, it would seem that this is a new question but has actually been around from the beginning of time. Paul in the New Testament addressed a group of pagan philosophers about this on Mars Hill by referring to the inscription “to the unknown God” (Acts 17:23). Paul took advantage of this to unveil the true God (Acts 17:24-31). So the question is how to defend His (God’s) existence?

First, there must be some ground work laid and some understanding of what is prevalent today. The different view of the theology of revelation verses the epistemology of philosophy. In philosophy there is a search for wisdom which embraces epistemology. Epistemology states how do we know and how do we know it is true? It’s concerned with reason as the theology revelation to what is given. So, the argument from the theology standpoint assumes that God has revealed Himself and that He has revealed truth about Himself. Thus, God is, therefore, knowable and things can be known about Him or said another way, truths concerning Him. Again, one of the greatest threats today, I believe, is that of pluralism.

This subject can be divided into two parts: non-redemptive revelation of God and redemptive revelation of God. The focus for this discussion will be on the non-redemptive revelation of God. First, general revelation states that all people have some knowledge, learning or awareness of God. History proves that in all civilizations that there was recognition of a higher power.

Romans 1:19 states that what God has made known to us is plain with people. Because that which may be known of God is manifest in them; for God hath shewed it unto them. It goes on to say in Romans 1:20 that there is a Creator and that people are without an excuse. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without an excuse:
Lastly, it states in Rom 1:18 that He is holy. Mankind’s reaction to this, is to suppress the truth because of their wickedness. They don’t like to be made accountable for their actions. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

This knowledge of God is both innate (born with) and learned (what is observed), and comes in the image of God in man, the conscious, and lastly by reason.

The image of God in man, even though it is marred by the Fall (Gen1:27), is, however, still innate within the consciousness of mankind. This event in history when our first parents, Adam and Eve, sinned in the Garden of Eden, leaving the human race helpless and sinful but with a non-redemptive knowledge of the Creator.

The conscious is the natural ability of man to reflect on himself in the light of what he knows is right or wrong. Romans 2:15 states, Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) The conscious is what is left of the image of God in us, incapable of saving us and yet leaving us without excuse.

Reason is that which one can conclude that there is a Creator God where he honestly to follow through what his conscious tells him. In Acts 17:27 tells us that God did this, so they would seek Him. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: Historically we have seen Theologians, such as Thomas Aquinas and Anselm demonstrate by reason the ontological proof of why there must be a God.

These three sources of awareness are further confirmed by Jesus Christ in John 1:9 where He has given that light to all mankind: That was the true Light, which lighteth every man that cometh into the world. This light does not save us but is essentially what is implied by all the above; the image of God, the conscience, and the ability to reason.

Furthermore there is natural revelation. This states what people perceive of God through nature. This is to some extent a different way of describing general revelation.

Biblical arguments for the existence of God through general revelation:

1. Acts 17:24-28
a. God so ordered the affairs of men that they should seek God and find Him.
b. Paul shows that men do not honestly search Him.
c. He shows that all men ought to recognize that god testifies to Himself through nature and human affairs.

2. Romans 1:18-25
a. Man recognizes creation to be His handiwork.
b. Although God reveals Himself in nature man does not make the appropriate response to God but becomes idolatrous.

3. Through many of the Psalms
a. Psalm 8 – The Lord is creator of nature. It displays God’s goodness and majesty, testifying to these things.
b. Psalm 19 – the heavens declare His glory. The regularity of day and night.
c. Psalm 29 – the voice of the Lord is over the waters, breaks cedars and shakes the desert.

In conclusion, all mankind are given a limited knowledge of God. It reveals God’s creation and glory and comes through nature and the conscience. No-one is saved merely by this revelation; it is non-redemptive and yet it leaves men without an excuse. They chose not to acknowledge God and suppress the truth by their sin.

Refuting the claim that Jesus is merely a great teacher or prophet.

Is Jesus God? Most people sadly did not grasp the implications of the new millennium. The year is 2007 because of the birth of Jesus over 2000 years ago. AD stands for anno domini: the year of our Lord. Granted, Jesus may not have been born in 6 BC, or 4 BC. Of course, this is a reminder to Jew who rejected Jesus as Messiah and is also an offence to Muslims. At the end of the day the ultimate issue regarding the person of Jesus is whether or not he was – and is – God. This question is paramount if we are to continue to call ourselves Christians. If He is less than God, then we are not Christians.

If it is true that Jesus was a prophet and not the Son of God (as Muslims claim), it is undermining Jesus. In addition, if we say that He was a good man, a good teacher, a good example and one who did not deserve to be crucified, but that He was not God, is also to undermine Jesus.

The Bible is replete concerning the Christ’s deity. First we have the virgin birth. Although there some that would say that this would not prove his deity as do the Jehovah’s Witnesses. Because of the virgin birth Jesus did not have an earthly father. Mary in Luke 1:34 tells of her reaction when the angel Gabriel told her that she was to have a child. Gabriel went on to tell her that she would have a son and his name would be Jesus (Luke 1:32-35). This would take place be the Holy Spirit who will “overshadow” her (Luke 1:35). This means that Mary was impregnated by the Holy Spirit of God. The birth of a son without a human father, but rather the Most High God, could only mean that Jesus is God’s Son. Using the term ‘Son of God’ is the same as saying Jesus is God. The Jews saw it this way when the outright asked him in Luke 22:70-71. We also see it in many other places in the gospel of John (1:1, 5:18, 10:33, 20:31).

There are explicit references to the deity of Jesus. In John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. There is no way that we can get around this verse with integrity. It shows Christ’s relationship with the Father; the Word (Gr. Logos) was “with God”. It shows the pre-existence of the Word: “In the beginning”, that is, before the Word became flesh. John 1:14 says, And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Thomas said to Him, My Lord and my God (John 20:28). We could go on and on through both the Old and New Testaments.

Jesus also made claim to His deity. In Luke 2:49, Jesus said that “I must be about his fathers business.” Jesus asked Peter in Matt 16:15-17 “Who do you say I am?” Peter answered “You are the Christ.” Jesus then affirmed Peter’s testimony.

Then there is the actual evidence of Jesus’ deity. His demonstration of omnipotence was often demonstrated. When Jesus stilled the storm with a word (Matt 8:26-27) When He multiplied the loaves and fish (Matt 14:19). When He changed the water into wine (Jn 2:1-11).

Jesus’ eternity demonstrates his deity. He said he was before Abraham (Jn 8:58). The first and last (Rev 22:13). Also his sovereignty demonstrates his deity. He said he could forgive sins (Mark 2:5-7).

Although we could go on it is evident that Jesus was 100% God and 100% man. If not we can close down the church and lock the doors. Because we would have no hope.