Jesus’ question to his disciples about whom they thought he was, Mathew (16: 15) invoked a response from Peter, that he was The Messiah Son of the Living God. Peter’s answer was not out of his knowledge but through the grace of God. The revelation about the identity of Jesus as the Messiah is accounted for in various parts of the New Testament (Christine 2016). Jesus as the son of God is evident through his claim about being the bridge between humanity and God in John (14:6). He preached the reality of human sins and the profound measure god takes to restore human life. Christians believe that Jesus is who he claimed to be.
To acknowledge Jesus as the messiah requires acceptance of the word that he preached and living according to his will. Christians reflect through Jesus’ action such as preaching, performing miracles, the ultimate death on the cross for people’s sins and resurrection. To Christians, this means transformation into new creatures who are not burdened by their past, failures, and regrets (Capon 2017). When one makes it right with God, they express their joy of having been forgiven their sins through the death of Jesus on the cross. Having the knowledge that Jesus was the son of God is significant to attaining the qualities required to be a faithful follower of Christ.
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Jesus is more than a mere mortal. The Gospel of Mark, for instance, begins by acknowledging Jesus as Christ the son of God Jesus performed miracles as a sign that the kingdom of God was in his hands, therefore, refuting the claim that he is just a mere person. C.S. Lewis in his argument said that Jesus could either be the Lord, a liar or a lunatic (Dumsday 2015). Lewis argument is contrary to the context of the Jews who were eagerly waiting for a messiah. It is unlikely that they could have agreed to the messianic status with labels such as liar or lunatic.
References
Capon, R. (2017). The word.
Christie, A. (2016). Ordinary Christology: Who do you say I am? Answers from the pews. Routledge.
Dumsday, T. (2015). CS Lewis on the problem of divine hiddenness. Anglican Theological Review, 97(1), 33-51.