What the Bible Is, What the Bible Does

In a recent Bible study, Pastor Brian Watson taught about what the Bible is and what the Bible does. If we understand what kind of book the Bible is (and what kind of book it isn’t) and if we understand what the Bible does to us when we read it, we’ll read the Bible better. This is the first of a series of classes on how to read the Bible well.

Do Not Love the World (1 John 2:12-17)

Pastor Brian Watson preaches a message on 1 John 2:12-17. What does it mean for Christians not to love the world? It means not loving God’s gifts more than (or as much as) we love the Giver. The problem with the world isn’t the things in the world as much as it is our desires. Also, find out what John says about God’s children, those who abide in Christ.

An Old and New Commandment (1 John 2:7-11)

Pastor Brian Watson preaches a sermon on 1 John 2:7-11. John tells us that one mark of a Christian is obeying the old and new commandment to love. The commandment is old because it is found in the Old Testament and it has always been, since God is love. The commandment is new because it has been demonstrated by Jesus’ love for us and is empowered by the Holy Spirit.

The Word of Life (1 John 1:1-4)

Pastor Brian Watson preaches a message on the beginning of 1 John. John claims to be an eyewitness to the “word of life,” Jesus. John makes a big claim in this letter, that to have eternal life, one must know who Jesus truly is and have a relationship with him. John says one must agree with his account of Jesus. How do we know the New Testament is true? Why is Christianity, and not other religions, true? Listen to find out.

The Lord Restored the Fortunes of Job (Job 42.7-17)

Pastor Brian Watson preaches an Easter message on Job 42:7-17, which foreshadows God’s restoration of the world. The new creation is possible because of Jesus’ resurrection. That event gives us certainty that one day God will make the world into a paradise. Listen to learn more about what’s wrong with the world, why we need Jesus, and the great hope that Jesus gives us.

I Put on Righteousness, and It Clothed Me (Job 29-31)

Pastor Brian Watson preaches a message on chapters 29-31 in the book of Job. Job recalls his old life, describes his current miseries, and swears that he is innocent. Do our lives match up with Job’s? Can we say that we have lived a good life? What last words would we say about ourselves? What last words would others say about us? What last words would we say before the judgment seat of God? How can we be right in God’s eyes? These questions are explored.

The Design Argument

One of the arguments for the existence of God is called the teleological argument, or the design argument. The article below is a relatively thorough look at such an argument for the existence of God. It contains a good deal of scientific information. If you’re not interested in science, you may wish to skip to page 22 to read the last few pages.

Evidence for the Existence of God: The Design Argument

I Have No Rest (Job 3)

Pastor Brian Watson preaches a message on Job 3. He shows how Christianity recognizes the pain and suffering in a fallen world and how Christianity invites lament and even wrestling with God. This way of grieving is compared with other views on pain, suffering, and evil. Job lamented his pain and wished he was never born. So did the prophet Jeremiah. Jesus was a man of sorrow who cried and knew what it was like to suffer and lament. Christianity teaches us that it is okay to grieve and lament, and it also shows how we do that in faith and in hope that God will ultimately fix everything.

Redemption (Ruth 3)

Pastor Brian Watson talks about redemption in the third chapter of the book of Ruth, in the Bible, and in our lives. What would you like restored in your life? What would like to be bought back? The story of Ruth is a story of redemption, and it points to the larger story of redemption in the whole Bible, a story of how God is restoring a broken world, “purchasing” people for himself through Jesus.

The Way of God More Accurately (Acts 18:24-19:41)

Pastor Brian preaches a message based on Acts 18:24-19:41. This long passage features several episodes that stress the need to know God accurately. We need to know God more accurately for teaching and evangelizing and for living as Christians. We also need to avoid manipulating the name of Jesus to serve our purposes and idolatry.

Do Not Be Afraid, but Go on Speaking (Acts 18:1-23)

Pastor Brian preaches a message on Acts 18:1-23. The apostle Paul’s place, God’s promise, God’s provision, and Paul’s perseverance were vital to Paul’s task of telling others the good news about Jesus. These things (our place, God’s promises and provision, and our perseverance) are needed for evangelism today and they are important to our lives.

When Was Jesus Born?

It is Christmas, one of the most beloved holidays of all, when we celebrate the birth of Jesus. The incarnation, when “the Word became flesh and dwelt among us” (John 1:14), is a stunning historical event. It is amazing to think that God would become man, that he would be conceived in a virgin’s womb, born in the humblest of circumstances, all to rescue sinful human beings and join them to himself. Without Christmas, there would be no Good Friday and no Easter. Without Christmas, we wouldn’t have the hope of Jesus’ return in glory, to make all things new.

Yet for all we know about the importance of what happened at Christmas, we don’t actually know when Jesus was born. Now, if you assumed that Jesus was born exactly 2017 years ago, on the morning of December 25, that is understandable. We do celebrate Christmas every year on the same day, and the calendar says it is 2014 A.D., or Anno Domini, “the year of the Lord,” which means that even the way we reckon time reflects the reality of Jesus’ birth. The problem is that Jesus wasn’t born on December 25, 1 B.C., or in the year A.D. 1 (there is no “year zero”). In fact, Jesus probably wasn’t born on December 25 of any year.

Before I explain more about what we do and do not know about Jesus’ birth, let me explain why I’m writing about this issue. It has become somewhat popular to cast doubt on the Bible. A recent series on the History Channel, “Bible Secrets Revealed,” seems intended to make people doubt the historical reliability of the Bible. On another network, the Smithsonian Channel, an episode, titled “Mystery Files: Birth of Christ,” casts doubt on the birth of Jesus by focusing on chronological issues in Luke’s Gospel. The show mentions that Luke has “conflicting versions of events.”

What are we to make of all this? Is Luke’s Gospel historically reliable? When was Jesus born?

To help us understand these issues, it is worth quoting theologian Gerald Bray at length:

The fact that Jesus was born so many years before the supposedly “correct” date of A.D. 1 has nothing to do with the Bible. It is the result of a series of chronological errors made by Dionysius Exiguus, a sixth-century Roman monk, who tried to calculate the birth of Jesus by counting back through the Roman emperors, but who managed to miss some in the process. He therefore came up short and was never corrected. As for the date, December 25 was chosen as a date for celebrating Christ’s birth in order to replace the Roman festival of Saturnalia, which was held at the that time of the year. Christmas Day is the first time that it is possible to measure the return of daylight in the northern hemisphere following the winter solstice, and so it was thought to be an appropriate symbol of Christ, the light of the world. He cannot have been born on that day, however, because the shepherds who were watching their flocks would not have been out in the fields in mid-winter. Jesus must have been born sometime between March and November, but we can say no more than that. The important thing is that he was born on a particular day, and as December 25 is now the universally accepted date, there seems to be little point in trying to change it for the sake of an unattainable “accuracy.”[1]

There are two things worth noting in that passage. It explains why our calendar says 2017 even though Jesus was likely born 2020–2022 years ago (more on that later). It also explains why we celebrate Christmas on December 25, even though Jesus was likely not born on that date. Additionally, Bray correctly observes that what matters is not the date, but the fact that Jesus was born. Since we’re not certain of exactly when he was born, and since his birth is worth celebrating, we must select some date.

Bray says that December 25 was chosen because it coincided with the Roman festival of Saturnalia. This was a pagan celebration of Saturn, the Roman god, who was also identified as Cronus, father of Zeus. The feast, which began on December 17, featured sacrifices at the temple of Saturn and a public banquet.[2] Another feast, that of Sol Invictus, the “unconquerable sun,” was held on December 25. By the fourth century, worship of this sun god was combined with the worship of Mithra, a god born out of a rock who “battled first with the sun and then with a primeval bull, thought to be the first act of creation.”[3] According to Craig Blomberg, a New Testament scholar, “Christians took advantage of this ‘day off’ to protest against Mithraism by worshiping the birth of Jesus instead. After the Roman empire became officially Christian in the fourth century, this date turned into the legal holiday we know as Christmas.”[4] One Roman Calendar (the “Philocalian Calendar”), compiled in 354, states that Christmas was celebrated on December 25 in Rome in the year 336. This is the earliest record we have of a December 25 Christmas. In later years, Christmas was celebrated on this date throughout the Roman empire.

It is important to note that pagan cults like Mithraism emerged in the second century, well after the birth, death, and resurrection of Jesus and the writing of the New Testament. The fact that Christians decided to celebrate the birth of Jesus on the day of a pagan festival had nothing to do with exactly when Jesus was born. Rather, they had the day off, and they decided that instead of participating in pagan rituals, they would worship the true God instead. This seems to have been a bit of a counter-cultural protest.

Christians also appropriated certain pagan symbols in their celebration of Christmas, giving them a new meaning. Consider the following explanation:

The church thereby offered the people a Christian alternative to the pagan festivities and eventually reinterpreted many of their symbols and actions in ways acceptable to Christian faith and practice. For example, Jesus Christ was presented as the Sun of Righteousness (Mal. 4:2), replacing the sun god, Sol Invictus. As Christianity spread throughout Europe, it assimilated into its observances many customs of the pagan winter festivals such as holly, mistletoe, the Christmas tree, and log fires. At the same time new Christmas customs such as the nativity crib and the singing of carols were introduced by Christians.[5]

In reality, Jesus was born in a part of the year when shepherds would be abiding in the field, keeping watch over their flocks by night (Luke 2:8). Clement of Alexandria (c. 150–c. 215) reported that some believed Jesus was born on the twenty-fifth day of Pachon, a month in the Egyptian calendar.[6] This date would correspond to May 20. This date is possible, but we can’t say with certainty that Jesus was born on that day.

What about the year of Jesus’ birth? Jesus must have been born, at the latest, in early 4 B.C. We know this because Herod the Great was alive at the time, and he died in that year. Josephus, the Jewish historian, tells us that Herod died after an eclipse and before the Passover. The mention of the eclipse allows us to date Herod’s death quite accurately: he must have died between March 4 and April 11 of that year.[7] It is likely that Jesus was born sometime earlier, perhaps as early as 6 B.C., because Herod ordered all the male children in Bethlehem two years old and younger to be killed.

None of this is problematic. If Jesus was born in 5 B.C., it would mean that in the year 28, the fifteenth year of Tiberius Caesar (Luke 3:1; he started his reign in A.D. 14), he would be about 32 years old, which harmonizes well with Luke’s statement that Jesus was “about thirty” when he began his ministry (Luke 3:23). Only one problem remains: Luke also says that right before Jesus was born, Caesar Augustus decreed that a census should be made. Most translations state that this census was conducted by Quirinius, the governor of Syria (Luke 2:1–2). As far as we know, Quirinius was the governor of Syria in A.D. 6–7 and Josephus tells us there was a census in A.D.6. (Acts 5:37 states that this census was the reason that Judas the Galilean revolted against the Roman authorities in Jerusalem. Remember this fact, because it shows that Luke was aware of this census and the impact it had on the Jewish people.) Some have used this information to claim that Luke’s Gospel is wrong. I have heard such claims on the History Channel and National Public Radio.

There are a few possible answers to the questions surrounding the census. One, we do know that there were several censuses held in the Roman empire. As far we know, Augustus decreed three censuses around this time. Some areas had periodic censuses; Egypt had one every 14 years. It is possible that an earlier census in Palestine could have been conducted, in addition to the one in A.D. 6. It is possible that the Roman census was carried out according to Jewish customs, which would require males to return to their ancestral homes. Since Joseph was betrothed to Mary and she was pregnant, perhaps he took her with him so that they could be together for the birth of Jesus. Nothing that we know from history excludes the possibility of a census ordered by Augustus for the whole Roman empire and carried out in Palestine around 6–4 B.C.

The real question concerns Quirinius. Luke 2:2 states, “This was the first registration when Quirinius was governor of Syria.” Quirinius was the governor of Syria when the census of A.D. 6 was conducted, but this was about ten years after Jesus was born. We don’t have a record of him being the governor of Syria around 6–4 B.C. So, the question of Quirinius involves a second answer.

We must begin by stating that our knowledge of ancient history is not complete. We also must note that Luke says the census at the time of Jesus’ birth was the first census, which suggests it was followed by at least one more. It is possible that Quirinius had something to do with an earlier census, even if he were not technically the governor of Syria at that time. It is possible that Quirinius was an administrator who was responsible for overseeing the census. Luke could be using “governor” in an anachronistic sense, so that while Quirinius wasn’t governor at the time of the census, he became governor later. The Greek of Luke 2:2 literally reads, “This was [the] first census of Quirinius, governor of Syria.” Just as we might talk about what President Obama did in the US Senate—“This was the voting record of Obama, President of America”—Luke may be referring to the past actions of Quirinius, who was best known, from Luke’s historical vantage point, for being governor of Syria.

It is also possible that the census took many years to carry out, that it started around the time Jesus was born, and it finished under the watch of Quirinius when he was governor of Syria, in A.D. 6. If this were the case, he would have been responsible for collecting the taxes (the ones based on the census). His name would be somewhat infamous, and therefore it would be one attached to the whole multi-year process of census and taxation that began at the time of Jesus’ birth.[8]

Whatever the case, it’s clear that Luke didn’t get his history wrong. As stated earlier, Luke was aware of the A.D. 6 census, for he alludes to it in Acts 5:37. That census instigated a rebellion led by Judas the Galilean. The census he mentions in Luke 2 did not produce a rebellion, so he is clearly aware of at least two censuses. And, quite obviously, Luke knew that Herod was still alive during this time, as Luke 1:5 shows. He didn’t get the chronology of events wrong.

Another possible solution is that Josephus was wrong and Luke was right. After all, Luke proves himself to be an accurate historian elsewhere in his Gospel as well as in the book of Acts. According to Darrell Bock, “That no other source mentions such a census is not a significant problem, since many ancient sources refer to events that are not corroborated elsewhere and since Luke is found to be trustworthy in his handling of facts that one can check. Since the details of this census fit into general Roman tax policy, there is no need to question that it could have occurred in the time of Herod.”[9] Additionally, the number and quality of manuscripts of the New Testament far surpasses those of other ancient documents, including the writings of Josephus and Roman historians. We don’t know everything that happened in the ancient world, but we have no reason to doubt what the New Testament tells us.

There is yet another possible solution to this problem, one that is simpler. Luke 2:2 could be translated, “This registration was before Quirinius was governor of Syria.”[10] This is because the Greek word usually translated as “first” (πρῶτος) could be translated as “before,” as it is in John 1:15, 30; 15:18. If this is the right reading, then this census was sometime prior to Quirinius’s infamous census. It would be as if Luke were saying, “Caesar August decreed that there should be an Empire-wide census—no, not that census, when Quirinius was governor of Syria. This was an earlier one.”[11]

In the end, we may never know exactly when Jesus was born. But what we do know of history does not contradict what Luke has reported in his “orderly account” of the life of Jesus (Luke 1:3). There is no reason to doubt the historical reliability of Luke’s Gospel. So go, tell it on the mountain, “Jesus Christ is born!”

Notes

  1. Gerald Bray, God Is Love: A Biblical and Systematic Theology (Wheaton, IL: Crossway, 2012), 564. 
  2. S. E. Porter, “Festivals and Holy Days: Greco-Roman,” in Dictionary of New Testament Background: A Compendium of Contemporary Biblical Scholarship, ed. Craig A. Evans and Stanley E. Porter (Downers Grove, IL: InterVarsity Press, 2000), 370. 
  3. Ronald H. Nash, The Gospel and Greeks, 2nd ed. (Phillipsburg, NJ: P&R Publishing, 2003), 134. 
  4. Craig L. Blomberg, Jesus and the Gospels, 2nd ed. (Nashville: B&H Academic, 2009), 36. 
  5. O. G. Oliver, Jr., “Christmas,” in Evangelical Dictionary of Theology, ed. Walter A. Elwell, 2nd ed. (Grand Rapids, MI: Baker Academic, 2001), 238–239. 
  6. Clement of Alexandria, “The Stromata, or Miscellanies,” in The Ante-Nicene Fathers, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe (Buffalo, NY: Christian Literature Company, 1885), 2:333. 
  7. Darrell L. Bock, Luke 1:1–9:50, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 1994), 904. 
  8. Darrell L. Bock, “Precision and Accuracy: Making Distinctions in the Cultural Context That Give Us Pause in Pitting the Gospels against Each Other,” in Do Historical Matters Matter to Faith?, ed. James K. Hoffmeier and Dennis R. Magary (Wheaton, IL: Crossway, 2012), 378. 
  9. Bock, Luke 1:1–9:50, 906. 
  10. The English Standard Version’s footnote says, “Or This was the registration before.” 
  11. This reading is mentioned by Andreas J. Köstenberger and Alexander Stewart, The First Days of Jesus: The Story of the Incarnation (Wheaton, IL: Crossway, 2015), 137. See also David E. Garland, Luke, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2012), 118. 

 

Evidence for the Resurrection of Jesus Christ

What follows is a very brief defense of the resurrection of Jesus Christ. If you want to read a longer version, which has much more detail, specific references, and citations, visit https://wbcommunity.org/resurrection. [1] Also, you can learn more about Jesus’ death and resurrection by visiting https://wbcommunity.org/crucifixion and https://wbcommunity.org/resurrection-resources.

The Meaning of the Resurrection

It is impossible to exaggerate the importance of the resurrection of Jesus Christ. The easiest way to grasp the importance of the resurrection is to imagine what would have resulted had Jesus not risen from the grave. If he had been crucified and sealed in a tomb, never to be seen again, how would we know that he was the Messiah, the Son of God, truly God and truly man? If he had remained in the grave, how would we know his death on the cross accomplished anything? If he didn’t rise in an immortal body, how could we have any hope for life after death?

Fortunately, Jesus did rise from the grave. He “was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead” (Rom. 1:4). The resurrection proves who Jesus is and demonstrates that he reigns in power.

Additionally, Jesus “was delivered up for our trespasses and raised for our justification” (Rom. 4:25). This shows that he paid the sentence for our sins in full and walked out of the prison of the tomb a free man. His death paid the penalty for all the sins of those who are united to him by faith.

When Jesus rose from the grave, he rose as “the firstfruits of those who have fallen asleep” (1 Cor. 15:20). That means that his resurrection insures the future resurrection of all Christians. Though Jesus is the only one to be resurrected so far in history, all who are united to Christ by faith will be raised in the future when Jesus returns.[2] Like Jesus, each Christian will have an immortal, glorified body, one that cannot get sick and die. This is the great hope for Christians everywhere. The resurrection shows that God is making a new creation, one that began with Jesus, continues with our spiritual rebirth, and will culminate in resurrected bodies in a new heaven and earth.

That is the meaning of the resurrection in a nutshell.

But how do we know it’s true? If someone could somehow prove that Jesus never rose from the grave, Christianity would be refuted. For as Paul writes, “And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep [i.e., died] in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied” (1 Cor. 15:17–19). Certainly, if the resurrection were false, then Christianity would be, too. Fortunately, we have several lines of evidence that show that the resurrection is an historical event.

Miracles?

Before we consider the evidence, we should first address one major objection. Many people don’t believe Jesus’ resurrection is a real, historical event simply because they think such things are impossible. In other words, they don’t believe in miracles. Since I don’t have a great deal of space to defend the existence of miracles, I’ll make three relatively brief points.

One, some people think miracles never occur. But it would be nearly impossible to prove such a statement. Such a statement is not based on evidence, for two reasons. One, we have evidence for miracles. For thousands of years, in different times and in different places, different people have claimed to have witnessed miracles.[3]

Two, in order to disprove the existence of miracles, scientists would have to have observed, measured, and accounted for every event in history.[4] To say that no dead person in all of history has ever come back to life, scientists would have to have information regarding every dead body in all of history. But scientists simply don’t have access to such information. To say that miracles are impossible is an assertion that needs to be proved. That statement (“miracles are impossible”) is a philosophical assumption, not a scientific conclusion.

Two, some people, such as the philosopher David Hume (1711–1776), think that the low probability of miracles indicates that they are unlikely, if not impossible. Yet the probability of a resurrection is about the same as the probability of a universe arising out of nothing, which is what the Big Bang theory implies. The origin of life is also highly improbable. Just because something is improbable doesn’t mean it hasn’t occurred.

Three, there are some events that are frankly impossible without an outside agent coming in to help. For example, I think it’s impossible for my son to bench press 225 pounds—unless I step in and help him lift that weight. Similarly, the origin of the universe and the origin of life are impossible—unless God does the work. So it goes with the resurrection. Usually, dead bodies stay dead. Everyone knows that. The earliest Christians knew that. That’s why they were so shocked when they saw Jesus alive again. Jesus’ resurrection shows that God is real and acts within the world he has made.

The Bible

The best witness to Jesus’ life, death, and resurrection is the New Testament. This is not one witness to the resurrection, but many. After all, the New Testament consists of twenty-seven different books written by nine different authors, at different times, in different locations, and to different destinations. What is amazing is the fact that these many different witnesses proclaim a single, unified message regarding Jesus. It is important to note that these books were all written in the first century A.D., within seventy years of Jesus’ death and resurrection, and that they were written by eyewitnesses or those who gathered information from eyewitnesses. The New Testament is the best-attested book (or collection of books, really) from ancient history, in the sense that we have much greater manuscript evidence for these writings than we have for any other ancient text.[5]

All four Gospels show that Jesus was raised from the dead. First, they claim that after being beaten, flogged, and made to wear a crown of thorns, Jesus was crucified (Matthew 27, Mark 15, Luke 23, John 19).

The Gospels then report that Jesus was buried in the tomb of Joseph of Arimathea, a rich man, and that some women witnessed the location of this tomb (Matt. 27:67–61; Mark 15:42–47; Luke 23:50–56; John 19:38–42). This tomb was sealed and guarded by soldiers (Matt. 27:62–66). Some women returned to the tomb on the third day and found that it was empty, a fact corroborated by John and Peter (Matt. 28:1–10; Mark 16:1–8; Luke 24:1–12; John 20:1–10). The risen Jesus was then seen by various groups of people. Mary Magdalene and “the other Mary” saw him and touched his feet (Matt. 28:9). He appeared to two disciples on the road to Emmaus and he ate with them (Luke 24:13–30). Jesus appeared to the eleven disciples (Judas, the twelfth, had betrayed Jesus and then committed suicide) multiple times, showing that he had risen in a glorified body (Luke 24:36–40; John 20:19–20, 26–27). He even ate with them and prepared breakfast for them (Luke 24:41–43; John 21:12–14). Jesus died, and then he was alive again, able to appear and disappear at will. His resurrected body later ascended into heaven (Luke 24:50–53; Acts 1:9).

The apostle Paul was also a witness to the risen Jesus. He had a very unique encounter with Jesus on the road from Jerusalem to Damascus (Acts 9). Additionally, Paul testifies to the resurrection several times in his letters. In some of his letters, written roughly twenty to thirty-five years after Jesus’ death, Paul seems to quote early creeds or hymns that date back to the earliest years of Christianity. These include Romans 1:3–4, 1 Corinthians 15:3–8, and Philippians 2:5–11. The first two passages clearly speak of the resurrection, while in the third passage, the resurrection is implied.

Extra-Biblical Christian Evidence

Many of the early Church Fathers, leading figures in Christianity in the two or three centuries after Jesus’ death, bear witness to the resurrection. One such witness is Clement of Rome. He was the first bishop of Rome at the end of the first century. In 1 Clement, he writes of the resurrection: “Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead.” This letter was written perhaps before A.D. 70, though the traditional date is 95–97.

Another early Christian witness to the resurrection is Polycarp (c. 69–c. 155). In his Epistle to the Philippians, written around A.D. 110, he writes these strong words: “For whosoever . . . says that there is neither a resurrection nor a judgment, he is the first-born of Satan.” Clearly, Polycarp thought the resurrection was of first importance.

Non-Christian Evidence

There are several non-Christian historians who mention Jesus and the early Church. We should consider this evidence, too. The Jewish historian Josephus (c. 37–c. 100) mentions Jesus twice in his Jewish Antiquities. In describing the fate of James, he states that this apostle is “the brother of Jesus, who was called Christ.” We have no indications that Josephus became a Christian, but here he acknowledged that Jesus was called Christ, or Messiah, by some.

In another, longer passage in the Antiquities, Josephus states Jesus was a wise man known by his virtue, that he had followers, that he was condemned by Pilate to die, that his disciples reported that they had seen him alive after three days, and that they continued to follow him.

Another witness is Pliny the Younger (61–c. 112), who was a Roman senator and the governor of Bithynia (part of modern-day Turkey). In one of his letters to Emperor Trajan (reigned 98–117), he mentions that he persecuted certain Christians, forcing them to abandon their faith. He observes that Christians worshiped Jesus as one who is divine.

There are other references to Jesus from Roman writers such as Suetonius, and the Syrian Stoic philosopher, Mara bar Serapion.

Summary of the Evidence

If we were to take only the non-biblical, non-Christian evidence regarding Jesus, we could still establish certain facts. Jesus lived. He was a teacher, a wise man, and a virtuous man. He had followers. He was crucified during the reign of Emperor Tiberius, under the Roman prefect (governor) of Judea, Pontius Pilate. The disciples later claimed that after three days they saw a resurrected Jesus. Christianity grew quickly, spread to Rome, and changed the course of history.

Of course, if we add to this account what we know from the New Testament, we can say much more about Jesus. The only reason to refuse using the New Testament as an accurate collection of historical documents is an anti-Christian bias, or perhaps an anti-supernatural bias (refusing to believe in the miracles of Jesus, including the resurrection). However, if Jesus is God, the one who created the universe from nothing, no miracle is impossible for him.

Arguments for the Resurrection

In addition to observing the facts above, we can offer a few supporting arguments in favor of the resurrection of Jesus.

One is the Jewish expectation of resurrection. Jews believed in a resurrection at the end of history (Daniel 12:2; John 11:24), not the resurrection of an individual in the middle of human history. The disciples didn’t expect that Jesus would be resurrected, though he had told them he would. It seems that several of the disciples had doubts (see Matthew 28:16–17; Luke 24:36–43; John 20:24–25). Since this resurrection was not anticipated, it is highly unlikely that anyone would make this story up. (Also, if the Gospels weren’t true, why would they report the disciples’ doubts and flaws?)

Another argument is the transformation of the disciples. Reading through the Gospels, one gets the sense that they were sincere but rather thick-headed. They were also cowardly, fleeing when Jesus was arrested. Yet when we read Acts, we read of a group of bold witnesses to Jesus, willing to die for their faith. Only the resurrection (and the power of the Holy Spirit) could transform them in such a way. It should be added that these were not influential men; they didn’t have political power or riches.

Paul had a similar, though perhaps even more dramatic, transformation. He was changed from a persecutor of the Church to its greatest evangelist and missionary. Jesus’ brothers, James and Jude, also were converted from unbelievers to pillars of the church and writers of New Testament letters.

Finally, there is the dramatic outgrowth of Christianity from its Jewish roots. Christianity is the fulfillment of Judaism, yet several Christian worship practices are dramatically different from Jewish ones. This dramatic change in religion can only be accounted for by something as dramatic as the resurrection. In fact, Christianity threatened Judaism and the Roman Empire. If someone invented this new faith, there would be no money or fame to gain. Instead, that person might very well be killed. The only reason someone would risk proclaiming the message of Jesus is if he believed it was true.

The evidence for the resurrection of Jesus is impressive. The question is, will we believe it?

Notes

  1. Another online resource concerning the resurrection can be found here: https://credohouse.org/blog/evidence-for-the-resurrection-in-a-nutshell.
  2. It’s true that others, like Lazarus, were revivified: they were made alive, but they died again later.
  3. Craig S. Keener has written a large, two-volume work, much of which details miracle reports from different parts of the world. See Keener, Miracles: The Credibility of the New Testament Accounts (Grand Rapids, MI: Baker Academic, 2011). For a more popular treatment, see Eric Metaxas, Miracles: What They Are, Why They Happen, and How They Can Change Your Life (New York: Dutton, 2014).
  4. “One cannot inductively prove a negative without examining every possible instance” (Ibid., 1:105).
  5. For more on why we can trust the New Testament, visit https://wbcommunity.org/can-trust-new-testament.