In The Master's Service

Print this page

The defense of the resurrection of Jesus

Brother John G. Gassaway

THE HISTORIC JESUS; WHAT DO WE KNOW?

I listed several sources in the previous installments for my use in this apology. All these sources use pretty much the same approach I will be using later. I am indebted to these and other sources for the clear approach to the argument. I state again as in this installment how I will present the information in four parts. They are straightforward and simple statements that have no room for interpretation. They state the premise of this paper as plainly as it can be stated.

1. Jesus lived. He was crucified. These are facts of history that can be proved or at least be accepted; otherwise why even discuss whether or not a resurrection occurred?

2. The empty tomb has to be explained and the "theories" over what happened to the body dispensed with. If there is ANY valid argument against the Gospel story of the empty tomb then we might as well cease trying to defend the resurrection and brand the writers as liars. I will present evidence that proves the tomb was empty outside the Gospels but the story HAS to stand on this report of an empty tomb.

3. The veracity of the witnesses who told the story in the New Testament is the final evidence that the story is true or false. I have already gone over this evidence in the opening section. The overwhelming evidence is that these evangelists only acted as honest reporters of an event they had witnessed personally.

4. How can we explain the origin and endurance of the "Christian way?" As powerful as the empty tomb evidence is to support the resurrection, this Christian way is even more powerful as you will see. In this installment and the next I will present the historical evidence of Jesus Christ's life and some proven details of His life and the times surrounding His time here on earth.

Taking the first statement, what are the facts that anyone must first accept before there should be a discussion about a resurrection? As powerful as the four points above are, these statements below are even more central to the discussion and MUST be assumed as accurate or else the whole apology falls on its own sword.

1. Jesus lived. The "Historic Jesus of Secular History": We can prove that from universally accepted outside sources such as Tacitus, Josephus, Thallus, Phlegon, Pliny the Younger, Suetonius, Lucian, Mara Bar-Serapion and others who lived in the first and second century. From The Annals of Tacitus, The Reign of Nero: "Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christos, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their center and become popular." (The Annals of Tacitus, The Franklin Library, 1982].

Julius Africanus (ca. 160 -ca. 240), a Jerusalem--born Christian writer, recorded something writ ten by the Samaritanfiorn his - torian, Thallus (ca. A.D. 52). Africanus, addressing the darkness during the crucifixion, states, "Thallus, in the third book of his histories, explains away this darkness as an eclipse of the sun - unreasonably, it seems to me." [Julius Africanus, Chronography 18.1, quoted in Josh McDowell and Bill Wilson, He Walked Among Us, 35.].

Thallus was a well-recognized secular historian who had no concerns with the Christians or Jesus Christ. He simply recorded in his histories the events surrounding a story that he accepted as historical as of about 52 AD.

McDowell states that the reason Africanus saw Thallus' explanation as unreasonable was because the Passover occurred during the full moon (there can be no solar eclipse, with the sun behind the moon when the moon is full, which necessitates the sun shining on the moon).

Note that Thallus did not deny the existence and crucifixion of Jesus. He was only trying to explain away the supernatural element in the crucifixion.

Finally, Thallus dates the crucifixion to the fifteenth year of the reign of Tiberius Caesar (about A.D.29-30. Of course this date is given in Luke 3:1 as the beginning of John the Baptist's ministry. The crucifixion occurred after the ministry of Jesus that lasted 2 or 3 calendar years until 33 AD. Words added by this author.) (He Walked Among Us, Julius Africanus, Chronography 18.1, quoted in Josh McDowell and Bill Wilson, 35.] He was sure enough of the event to even date it, although incorrectly.

Africanus and Origen both mention the Chronicles (volumes of history) written by a man named Phlegon. Africanus says Phlegon refers to the same eclipse, saying, "He records that in the time of Tiberius Caesar at full moon, there was a full eclipse of the sun from the sixth hour to the ninth." [He Walked Among Us, Africanus, Chronography 18.1, quoted in Josh McDowell and Bill Wilson 36].

Origen (ca. 185 - ca. 254), defending a historical view of the earthquake and the darkness, said he was, "adducing the testimony of Phlegon, who relates that these events took place at the time when our Savior suffered." [Origen, Against Celsus 2.59, McDowell and Wilson, 36].

Here is the logical answer to this. We know that a solar eclipse could not occur when the moon is full. All that this proves is that a darkness that appeared like a solar eclipse occurred in this time. No solar eclipse occurred in the spring of 33 AD that was visible over Judea. That darkness was SUPERNATURAL, caused by God!

Note that both Africanus and Origen have knowledge of secular documents in the first century attesting to the historical crucifixion, together with written accounts of the earthquake and darkness. A later, sixth century writer, Philopon, also states, "about this darkness ... Phlegon recalls it in the Olympiads" [Olympiads, the title of Phlegon's history]. [He Walked Among Us, McDowell and Wilson, 36].

Flavius Josephus (ca. 37 - ca. 100) was a native of Palestine, ,who became the most significant Jewish historian in the first century. In Josephus' The Antiquity of the Jews, book 18, paragraph 3 reads, "Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works - a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was the Christ; and when Pilate, at the suggestion of the principle men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day ... and the tribe of Christians, so named from him, are not extinct at this day." [The Works of Josephus, translated by William Whiston (Peabody: Hendrickson Publishers, 1987) 480.].

Note that the vocabulary and style of this paragraph are consistent with other passages in Josephus. Even so, some question numerous segments of this statement, and contend that Josephus said part of it, and later Christians added the decidedly Christian portions. Even if this is true, Earle Cairnes notes that, "most scholars agree that this basic information just mentioned [that Jesus was a 'wise man' condemned to die on the cross by Pilate] is most likely a part of the original text." [He Walked Among Us, Quoted by McDowell and Wilson, 45]. There certainly is a logical belief that the whole statement of Josephus was original. First the statement is found in all codices and manuscripts of Josephus and it is highly doubtful that ALL could have fallen into hands of Christian forgers. Secondly, Josephus was writing for the Roman authorities and was simply stating the obvious, that this "Jesus" was "Christus", the leader and founder of the sect of Christians in the Empire. Josephus was not saying that he believed that Jesus was the Christ promised to the Jews in scripture.

Josephus adds, Aranus (Ananias), assembled the sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others," [Josephus, Antiquities, 20.9.1, Whiston, 538]. This occurred either 62 AD or 66 AD.

Pliny the Younger (62-ca. 113) was the governor of the Roman province of Bithynia. In about A.D. 112, he wrote a letter of inquiry to the emperor, Trajan. He inquired in regard to the proper administration of handling cases involving Christians.

"In the meantime, the method I have hitherto observed with the Christians, who have been accused as such, has been as follows: I interrogated them - "Are you Christians?" If they avowed it, I put the same question a second and a third time, threatening them with the punishment decreed by the law; if they still persisted, I ordered them to be immediately executed; for of this I had no doubt, whatever was the nature of their religion, that such perverseness and inflexible obstinacy certainly deserved punishment. Some that were infected with this madness, on account oftheir privilege as Roman citizens, I reserved to be sent to Rome, to be referred to your tribunal. But when I cited the persons before me, many denied the fact that they were or ever had been Christians; and they repeated after me an invocation for the gods and of your image, which for this purpose I had ordered to be brought with the statues of the other deities. They performed sacred rites with wine and frankincense, and execrated Christ; none of which things, I am assured, a real Christian can ever be compelled to do. And this was the account which they gave me of the nature of the religion they once had professed, whether it deserves the name of crime or error; namely, that they were accustomed to a stated day to assemble before sunrise, and to join together in singing hymns to Christ and to a deity; binding themselves as with a solemn oath not to commit any kind of wickedness. Their worship being concluded, it was their custom to separate, and meet togetheragain for a repast. .."(Church History, C. B. and Sylvester Hassell, Gilbert Beebes, Publishers; pp 359-60].

Suetonius (ca. 75-160) was a Roman historian and annalist of the Imperial House. Writing in about A.D. 120, he addressed the expulsion of Jews and Christians from Rome under the reign of Claudius in A.D. 49 (see Acts 18: 2): "Since the Jews were continually making disturbances at the instigation of Chrestus, he exelled them from Rome." "Chrestus" is undoubtedly a variant of Christus. The "disturbances" were probably the bickering between Jews and Christians. [Bettenson, Documents, 2; Quoted by Mc - Dowell and Wilson in He Walked Among Us].  Suetonius also addresses Nero's persecution of Christians: "punishment was inflicted on the .Christians, a sect of men adhering to a novel and mischievous superstition ... "[Bettenson, Documents, 2; Quoted by McDowell and Wilson in He Walked Among Us].

Lucian of Samosata was a Greek satirist. Writing in about A.D. 170, Lucian said: The Christians, you know, worship a man to this day - the distinguished personage who introduced their novel rites, and was crucified on that account ... You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion that are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. [Lucian, The Death of Peregrine 11-13, quoted by McDowell and Wilson, 53].

Finally, the Syrian Mara BarSerapion, probably a Stoic philosopher, wrote from prison to this son sometime after A.D. 70. His letter endeavored to encourage his son to pursue wisdom.

"What advantage did the Athenians gain from putting Socrates to death? Famine and plague came upon them as a judgment for their crime. What advantage did the men of Samos gain from burning Pythagoras? In a moment their land was covered with sand. What advantage did the Jews gain from executing their wise King? It was just after that that their kingdom was abolished. God justly avenged these three wise men: The Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die for good; he lived on in the teaching of Plato. Pythagoras did not die for good; he lived on in the statue of Hera. Nor did the wise King die for good; he lived on in the teaching of what he had given." [Quoted from a Syriac manuscript in the British Museum by McDowell and Wilson, 54].

I could list many more such secular writings that support the historic certainty of the personage of Jesus Christ and most also record His death by crucifixion and the existence of many disciples and followers. These ones cited are typical and are adequate proof to discount the charge that Jesus never lived and the whole Gospel record of Him was contrived.

I must include references to this Gospel by the men who followed the generation of the disciples. Their works are preserved in various manuscripts of the Church fathers. One apostolic father, Clement, was the Bishop of Rome. He wrote his letter to the Corinthians in 95AD. The following is a brief quote from this letter: Let us fear the Lord Jesus (Christ), whose blood was given for us. 23 The Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent from God. 24 He me de th e Lord Jesus Christ the f7rstfruit, when He raised Him from the dead. 25.

It is important to note that Clement of Rome referred to Jesus as "the Lord." This is an obvious reference to Christ's deity, for he uses the Greek word "Kurios" with the definite article (Christ was the Lord, not a Lord). Clement also spoke of Christ's blood as being shed for us, indicating a belief in Christ's saving work. He declared that the apostles received the Gospel directly from Jesus. Clement also spoke of God raising Jesus from the dead. If any of these statements were opposed to the doctrines of the apostles, the Apostle John, who was still alive at the time, would have openly confronted this first century bishop. However, he did not. Therefore, the writings of Clement of Rome provide strong confirmation of the original message of the Apostles. Contrary to the wishful thinking of skeptics, the teachings of the first century church are exactly what one finds in the New Testament.

The Apostolic Father, Ignatius, bishop of Antioch, wrote his letters between 110and 115AD.During that time, he was traveling from Antioch to Rome to be martyred. Ignatius openly wrote about the deity of Christ. He referred to Jesus as "Jesus Christ our God," "God in man," and "Jesus Christ the God." Ignatius stated that "there is one God who manifested Himself through Jesus Christ His Son." Besides ascribing deity to Christ, Ignatius also wrote of salvation in Christ and expressed belief in Christ's virgin birth, crucifixion, and resurrection: Christ Jesus our Savior...30 Jesus Christ, who dies for us, that believing on His death ye might escape death.31 He is truly of the race of David according to the flesh, but Son of God by the Divine will and power, truly born of avirgin.32 Be ye deaf therefore, when any man speaketh to you apart from Jesus Christ, who was born of the race of David, who was the Son of Mary, who was truly born and ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died in the sight of those in heaven and those on earth and those under the earth; whomoreover was truly raised from the dead, His Father having raised Him ...33.

The writings of Ignatius show that only fifteen years after the death of the Apostle John, the central doctrines of the New Testament were already being taught. It is infinitesimal that the New Testament manuscripts, referenced by Ignatius, could have been corrupted in such a short amount of time. It is also important to remember that Clement of Rome taught the same doctrines while the Apostle John was still alive.

Another apostolic father Polycarp (70-156AD) was the Bishop of Smyrna. He was a personal pupil of the Apostle John. Had any of the other apostolic fathers perverted the teachings of the apostles, Polycarp would have set the record straight. However, Polycarp's teachings are essen - tially the same as that of Clement of Rome and Ignatius. Of all the apostolic fathers, Polycarp knew better than any the content of the original apostles' message. Liberal scholars display tremendous arrogance when they assume that they have more insight into the original apostolic message than Polycarp. Polycarp studied under the Apostle John (85-95AD?); contemporary scholars live nearly 2,000 years later. In his letter to the Philippians, Polycarp wrote: ... Jesus Christ who took our sins in His own body upon the tree, who did n o sin, neither was guile found in His mouth, but for our sakes He endured all things, that we might live in Him. 35 For they loved not the present world, but Him that died for our sakes and was raised by God for us. 36 ... who shall believe on our Lord and God Jes us Christ and on His Father that raised Him from the dead.

TO BE CONTINUED... The Historic Jesus; Jesus in the Talmud.