The Role of Emotions in the Life of the Christian

I found this to be an excellent article. It is called Stop Worshipping Emotions.

In it, the author says the following:

Use your emotions as your major decision making tool and you are sunk.

Now, do you want to know why?

Let me set the scene. As we grow we experience bodily and mental ‘feelings’ as we experience current or think about past events. We win a race, everyone cheers, we see our parents smile, we get feelings we come to label as ‘good’ or ‘positive’. We also get feelings that are not so pleasant which we often label as ‘bad’ or ‘negative’.

These are mental classifications, ways we categorise our experience, and we then respond to those as if they were real when in fact they exist only in our body and mind.

Emotions are created in the psychological-physiological space between the way we think about the world and our actual experience of it. When we get what we expect we tend to feel the nicer emotions. When we get less than we expect or something different and unwanted we experience the ‘negative’ emotions.

Emotions, as a general rule, only tell us about OURSELVES and what already think. They are a feedback mechanism giving us the ‘temperate’ of our current thinking, so to speak.

To make this clearer I will quote Albert Ellis, author of the wonderful How to Stubbornly Refuse to Make Yourself Miserable about Anything Ever Again (Yes, ever).

We feel our thoughts.”

There – that’s it in a nutshell.

We feel OUR thoughts. But we are not always AWARE of those thoughts – sometimes we have the feeling that “it just feels right.”

The UK has the highest rate of teenage pregnancy in Europe. Now, whilst I think part of that is due to the general decline of sensible moral boundaries (and yes, I do love my country!) the other reason is probably that “it felt right at the time”. Try telling that to the aborted babies, the children born outside a stable relationship. To be clear I am not down on single parents per se – I was raised by one.

But those children could have been born into better circumstances if the people involved were not thinking with their groins or with the awareness elevating participation of alchohol.

If we elevate good or bad feelings to the role of the deciding factor in our decisions we are setting ourselves up for trouble. Emotions, essentially exist as echoes of our thoughts manifested in the body (we are not just a body carrying a brain, our brain expresses its responses IN our body – what is called somatism) and they reflect our current thinking.

How can a feeling (however strong and labelled as ‘right’) evaluate the quality of a decision? How can it compare options, decide the worth of criteria?  How can it reason, eliminate, take different perspectives etc.

Its not designed to do that. It’s a symptom of a cause – the Energy in Motion (E-motion!) in your body proceeding from the thoughts you ALREADY have. Primarily using your emotions as your ‘yes’ or ‘no’ indicators cannot give you the quality of decision that learning to think things through can.

Emotions do work as information but a very poor quality information overall.  The quality of the feeling from ‘wonderful’ to ‘awful’ can only tell us about how we feel about a circumstance.

Now having read this (and the entire article) perhaps we can ask how a Christian can use their emotions to glorify God.

The way I see it is the following:

1. You can’t place your emotions over the Bible. The Bible is the sole authority of faith and practice. So if you ‘feel’ this may or not be the right course of action and it violates the text, you need to place your emotions under the authority of the Bible. By the way, when you wake up tomorrow and don’t ‘feel’ like a child of God or ‘feel’ that God has left you, the first thing to do is to feed your mind on the Word of God. Stick with what the Bible says about you and what it says about how God views you. Otherwise, you will be a very instable Christian.

2. Also, when a person from another faith tells you they ‘feel’ so strongly that their religion is the correct path, please ask them for evidence for their beliefs.

3. Realize what Jesus said about loving God with all our being. I  have written more on that here. Remember, we are becoming a more emotionally driven culture every day. Technology is not helping! Remember that God gets no glory by his children when they don’t use their minds! See our article called “Why Christians Don’t Think!”

Responding to “Do You Believe in Evolution?”

In this article called  The Meanings of Evolution. authors Stephen C. Meyer and Michael Newton Keas list the Principal Meanings of Evolution in Biology Textbooks

1. Change over time; history of nature; any sequence of events in nature.

2. Changes in the frequencies of alleles in the gene pool of a population.

3. Limited common descent: the idea that particular groups of organisms have descended from a common ancestor.

4. The mechanisms responsible for the change required to produce limited descent with modification, chiefly natural selection acting on random variations or mutations.

5. Universal common descent: the idea that all organisms have descended from a single common ancestor.

6. “Blind watchmaker” thesis: the idea that all organisms have descended from common ancestors solely through an unguided, unintelligent, purposeless, material processes such as natural selection acting on random variations or mutations; that the mechanisms of natural selection, random variation and mutation, and perhaps other similarly naturalistic mechanisms, are completely sufficient to account for the appearance of design in living organisms.

The authors go onto critique each of these six points. I can’t say it more strongly in that Christians need to brush up on these definitions so that the next time someone asks “Do you believe in evolution?” please respond with “What do you mean by evolution?” From my own experience, it does pay great dividends.

The Rise of the Nones and the Collapse of the Middle

Here is a very informative article written by my friend Tom Gilson at Breakpoint.

By Tom Gilson

The Pew Research Center has reported recently on the continuing increase of the “nones”–the religiously unaffiliated. Over the past five years, says Pew, “the unaffiliated have increased from just over 15% to just under 20% of all U.S. adults. Their ranks now include more than 13 million self-described atheists and agnostics (nearly 6% of the U.S. public), as well as nearly 33 million people who say they have no particular religious affiliation (14%).”

On first glance it might appear that Christianity is in decline. The truth is rather more complex–in some ways encouraging and in other ways ominous, for what the numbers signify is a widening polarization of American society due to the collapse of the middle

To read on, click here:

A Closer Look at Messianic Prophecy: The Son of Man Saying of Jesus

The Son of Man/Elect One

The “Son of Man” (bar nash, or bar nasha) expression is employed to Jesus’ earthly ministry (Mk. 2:10,28; 10:45; Matt. 13:37). Second, the expression  was used to describe the suffering,  death and resurrection of Jesus (Mk. 8:31;9:31;10:33). Thirdly, the Son of Man has a future function as an eschatological judge (Matt. 25:31-36; Mark 14:60-65).  Jesus spoke of this function in the following texts:

When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations , and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left. Then the King will say to those at his right hand, ‘Come, O blessed of my Father , inherit the kingdom prepared for you from the foundation of the world…’ Then he will say to those at his left hand, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels….’ And they will go away into eternal punishment, but the righteous into eternal life (Matt. 25: 31-36).

You, who have persevered with me in my tribulations, when the Son of Man  sits upon his glorious throne will also sit upon thrones, judging the twelve tribes of Israel (cf. Matt. 19: 28; Luke 22: 28-30).

One of the most pertinent issues is Jesus’ use of Son of Man in the trial scene in Mark 14.

And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?” But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” And 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.” And the high priest tore his garments and said, “What further witnesses do we need?  You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death. And some began to spit on him and to cover his face and to strike him, saying to him, “Prophesy!” And the guards received him with blows (Mark 14: 60-65).

By Jesus asserting He is the Son of Man, he was exercising the authority of God. It is for this reason that we don’t want to minimize why Jesus earned the charge of blasphemy here. According to Jewish law, the claim to be the Messiah was not a criminal or capital offense. If this is true, why was Jesus accused of blasphemy? Jesus affirmed the chief priest’s question that He was not only the Messiah but also the Coming Son of Man who would judge the world and would sit at the right hand of God. This was considered a claim to deity since the eschatological authority of judgment was for God alone. Hence, Jesus provoked the indignation of his opponents because of His application of Daniel 7:13-14 and Psalm 110:1 to himself.  We shouldn’t overlook the emphasis on how the Son of Man is seated at the right hand of God.  Both Peter and  Paul recognize this important characteristic of Jesus after he is resurrected:

This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.  For David did not ascend into the heavens, but he himself says,” ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool (Acts 2: 32-36).

I do not cease to give thanks for you, remembering you in my prayers,  that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him,  having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might  that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.  And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all (Ephesians 1:17-22).

Daniel 7:13-14 and the Son of Man

I saw in the night visions, and behold, with the clouds of heaven  there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion,  which shall not pass away, and his kingdom one  that shall not be destroyed. -Daniel 7:13-14

When it comes to this text, the debate is over the referent.  The figure in the text is given a rule over God’s kingdom. All people groups are seen as seen as serving and worshiping this figure. The ESV translates it as “a son of man” while the JPS translates it as “a human being” which is a paraphrase.[1] Some Jewish interpretations have interpreted the text to be about a human collectively (i.e., the people of God who are “personalized as the Messiah”).  The evidence for the collective interpretation is seen in the following texts:

But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.”- Daniel 7:18

And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him.- Daniel 7:28 [2]

A quick glance here would seem to indicate that the collective interpretation has some merit. However, a closer reading reveals some challenges with interpreting the Dan 7:13-14 text as referring to a collective group.  First, this text reveals God is bringing a figure with a status over angelic millions in a heavenly court scene.[3]  If anything, the people on earth are supposed to find a tremendous future for themselves in this royal figure. Secondly, as already mentioned, all peoples, nations, and languages will serve the figure in Dan. 7:13-14. When “serve” is used here and in other parts of the book of Daniel it means to “pay reverence to” as seen in Dan.3:12, 14, 17, 18, 28; 6:1617; 20; 21; 7:14, 27. So now the question becomes how anyone can pay reverence to anyone other than God? 

This would make sense given the context shows this type of vision would be one of hope for the generation of people that would read this text.  Another challenge to the collective interpretation is that the figure in Dan 7:13-14 is coming with the clouds of heaven.  Daniel Boyarin says the following:

From the earliest layers of interpretation and right up to the modern times, some interpreters have deemed the “one like a son of man” as symbol of a collective, namely, the faithful Israelites at the time of the Maccabean revolt, when the book of Daniel was probably written. Other interpreters have insisted that “[one like a] son of man” is a second divine figure alongside the Ancient of Days and not an allegorical symbol of the People of Israel. We find in Aphrahat, the fourth century Iranian Father of the Church, the following attack on the interpretation (presumably by Jews) that makes the “one like a son of man” out to be the People of Israel: “Have the children of Israel received the kingdom of the Most High? God forbid! Or has that people come on the cloud of heaven?”…Aphrahat’s argument is exegetical and very much to the point. Clouds-as well as riding on or with clouds- are a common attribute of biblical divine appearances, called theophanies (Greek for “God appearances”) by scholars. J.A. Emerton has made the point decisively: “The act of coming in the clouds suggests a theophany of [YHVH] himself. If Dan vii.13 does not refer to a divine being, then it is the only exception out of about seventy passages in the Old Testament.[4]

Thirdly, the collective interpretation of Dan 7:13-14 faces some stern opposition in the Pseudepigrapha which commonly refers to numerous works of Jewish religious literature written from about 200 BC to 200 AD.

As Randall Price notes:

The concept of the Messiah as a “son of man” after the figure in Daniel 7:13 is expressed in a section of the apocryphal book of 1 Enoch  known as Similitudes, which has been argued to have a date as early as 40 B.C. It should be noted that scholars have found in Similitudes four features for this figure: (1) it refers to an individual and is not a collective symbol, (2) it is clearly identified as the Messiah, (3) the Messiah is preexistent and associated with prerogatives traditionally reserved for God, and (4) the Messiah takes an active role in the defeat of the ungodly. New Testament parallels with Similitudes (e.g., Matt. 19:28 with 1 Enoch 45:3 and Jn. 5:22 with 1 Enoch 61:8) may further attest to a mutual dependence on a common Jewish messianic interpretation (or tradition) based on Daniel’s vision. [5]

Even though the writings in Enoch  are not part of the Protestant Canon they are dated just before or around the time of Jesus. Thus, they help provide the historian with valuable information into the Jewish religious life and thinking patterns at the time of Jesus. The following examples are adapted from The Messiah Texts by Raphel Patai. [6]

And there I saw him who is the Head of Days, and His head was white like wool, and with him was another one whose countenance had the appearance of a man And his face was full of graciousness, like one of holy angels. And I asked the angel who went with me and showed me all the hidden things about the Son of Man: Who is he and whence is he and why did he go with the Head of Days? And he answered and said to me: This is the Son of Man who has righteousness, With whom dwells righteousness, And who reveals all the treasures of the crowns, For the Lord of Spirits chose him. (1 Enoch 46:1-3)

He shall be a staff for the righteous. Whereon to lean, to stand and not to fall,And he shall be a light to the nations, And hope for the troubled of heart. And all the earth dwellers before him shall fall down, And worship and praise and bless and sing to the Lord of Spirits. It is for this that he has been chosen and hidden before Him, even before The creation of the world and evermore.(1 Enoch 48: 4-6)

1 Enoch 51.3: The Elect One will sit on [God’s] throne.

1 Enoch 62.5: …and pain shall seize them when they see that Son of Man sitting on the throne of his glory.

1 Enoch 62.7: For the Son of Man was concealed from the beginning, and the Most High One preserved him in the presence of his power; then he revealed him to the holy and elect ones.

1 Enoch 62.14:  The Lord of the Spirits will abide over them; they shall eat and rest and rise with that Son of Man forever and ever…

1 Enoch 69.29:  Thenceforth nothing that is corruptible shall be found; for that Son of Man has appeared and has seated himself upon the throne of his glory; and all evil shall disappear from before his face; he shall go and tell to that Son of Man, and he shall be strong before the Lord of the Spirits.[7]

It can also be noted that Rabbi Akiba (2nd century AD) proposed that one of the thrones in Dan 7:9 should be for God and another for David (a name for the Messiah).

[1] C.W Morgan and R.A. Peterson, Theology in Community: The Deity of Christ (Wheaten: Crossway, 2011), 53-55.

[2] Ibid.

[3] Ibid.

[4] D. Boyrian, The Jewish Gospels (New York: The New Press, 2012), 39.

[5] Randall Price, The Concept of the Messiah in the Old Testament at…;

[6] See R. Patai The Messiah Texts: Jewish Legends of Three Thousand Years (Detroit: Wayne State University Press), 1989.

Physicist Gerald Schroeder on Scientific Evidence for God’s Existence

Here is a clip from Gerald Schroeder who holds a doctorate in physics from MIT and has been on staff at the Weizmann Institute of Science, the Volcani Research Institute, the Hebrew University. In this video he gives an incredible explanation on the existence of G-d based on the laws of physics and nature. It all makes sense. You just need to follow his train of thought (not so simple!).

Note that Schroeder says even if we did have evidence God created the universe, we would then need to discuss God’s involvement in the creation. And even though he doesn’t mention it, that’s where we enter into the domain of historical apologetics. See our resources here.

Once we show nature is not all there is, we can show miracles are actual and possible. Note: See John Earman. Hume’s Abject Failure: The Argument against Miracles 

The Old Testament explains:

The New Testament explains:

The structure of the argument may be formalized as follows: Read a fuller form  from the book In Defense of the Bible: A Comprehensive Apologetic for the Authority of Scripture here:

(1)  The New Testament documents are historically reliable evidence

(2) The historical evidence of the New Testament shows that Jesus is God incarnate/the Jewish Messiah.  God authenticated Jesus’ teaching/ claim to divinity by His miracles/His messianic speaking authority, His messianic actions, and His resurrection .

(3)  Hence, Jesus is God incarnate.

(4) Jesus (i.e., God incarnate) taught that the Old Testament is divinely inspired, and he promised the inspiration of the New Testament through his apostles.

(5) Therefore, the Bible (both Old and New Testaments) is divinely inspired.

Tha Nature of Historical Testimony and the 8 E’s of Testimony in the New Testament

In a older article called The Gospels as Historical Testimony, author Paul Merkley says the following:

The question is this: on what basis do we generally believe what a historical testimony tells us? The answer is: we believe when and insofar as we have confidence in the author of the testimony. The issue of the reliability of an historical witness is absolutely unrelated to whether or not the witness can explain what he has witnessed. The witness may or may not have an explanation for the event. We may have to supply our own explanation. Frequently we do find ourselves supplying better explanation, after the fact. But for the actual occurrence of the event we depend absolutely on testimony of people who were there―and who may be lying to us. The ‘facticity’ of the event owes nothing to the plausibility (to us) of any explanation that the alleged witness may offer. His credentials as a witness come down to these two: (a). was he there? and (b). would he lie to us (or could he have been deceived?)

Epistemology: Knowledge By Testimony

We all know that many events that we study in history are things in the past. Since historians can’t verify the events directly (they weren’t there to participate in the events), they rely on things such as written documents (both primary and secondary sources), external evidence/archaeology, and the testimony of the witnesses to the events. As a Christian, I share the faith of the early witnesses to the life of Jesus. Epistemology is a branch of philosophy that investigates the nature and origin of knowledge. We as humans come to know things by a variety of ways such as reason and logic, intuition, by making inferences, personal and religious experience, the scientific method, listening to authorities on a subject matter, and trusting the testimony of others. There is some overlap with this post and another post I did about the inability to trust eyewitness testimony here:

Epistemologically speaking, one of the tools that plays an important element in discovering the past is the testimony of witnesses. New Testament faith is portrayed as knowledge based upon testimony.

Given the emphasis on education in the synagogue, the home, and the elementary school, it is not surprising that it was possible for the Jewish people to recount large quantities of material that was even far greater than the Gospels themselves. Jesus taught in poetic form, employing alliteration, paronomasia, assonance, parallelism, and rhyme. Since over 90 percent of Jesus’ teaching was poetic, this would make it simple to memorize. (1)

As Paul Barnett notes,

“Jesus was a called a “Rabbi” (Matt. 8:19; 9:11; 12:38; Mk. 4:38; 5:35; 9:17; 10:17, 20; 12:14, 19, 32; Lk. 19:39; Jn. 1:38; 3:2), which means “master” or “teacher.” There are several terms that can be seen that as part of the rabbinic terminology of that day. His disciples had “come” to him, “followed after” him, “learned from” him, “taken his yoke upon” them” (Mt. 11:28-30; Mk 1). (2)

To see more on oral tradition, see here:

Let’s Look at The Eight E’s of Testimony in the New Testament

1. Early Testimony

We don’t want to forget the advice of historian David Hacket Fisher who says, “An historian must not merely provide good relevant evidence but the best relevant evidence. And the best relevant evidence, all things being equal, is evidence which is most nearly immediate to the event itself.” (3) So keeping that in mind, when I am asked as to why Christians don’t put as much weight into extracanonical Gospels, here is something to think about. The Gospel of Mary has been dated at 160 A.D, the Gospel of Peter at 170 A.D. etc. One of the earliest records for the death and resurrection of Jesus is 1 Corinthians 15:3-6 contains a creed that can be traced back possibly as early as three to ten years after Jesus was crucified!. So keeping in mind the comment by Fisher, what source is more reliable? To read more about this click on our post called The Earliest Record of the Death and Resurrection of Jesus-1 Corinthians 15:3-7 here.

2. Ethical Testimony

There is no reason to distrust the character of those that wrote about the life of Jesus. Given they were predominately Jewish, they were familiar with the principles of the Torah. As Baker’s Evangelical Dictionary of Theology notes, the biblical concept of testimony or witness is closely allied with the conventional Old Testament legal sense of testimony given in a court of law. Its validity consists in certifiable, objective facts. In both Testaments, it appears as the primary standard for establishing and testing truth claims. Uncertifiable subjective claims, opinions, and beliefs, on the contrary, appear in Scripture as inadmissible testimony. Even the testimony of one witness is insufficient—for testimony to be acceptable, it must be established by two or three witnesses (Deut 19:15).

As Gregory Boyd and Paul Eddy note in their book The Jesus Legend: A Case For the Historical Reliability of the Synoptic Tradition, Christianity cannot be understood apart from it’s first century Jewish context. The Sinai teaching that multiple witnesses was retained Mark 14:56,59; John 5:31-32; Heb 10:28) and also used for church discipline (Matt. 18:16; 2 Cor 13:1;1 Tim 5:19). Also, the principle of giving a true testimony and making a true confession are evident in the early church (Matt 10:18; Mark 6:11;13:9-13;Luke 1:1-2;9:5;21:12-13;22:71;John 1:7-8,15,19,32,34;3:26,28;5:32; Acts 1:8,22;3:15;5:32;10:37-41;13:31;22:15;18;23:11;26:16).

3. Eyewitness Testimony

One book that has recently handled the issue of the Synoptic Tradition is Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony by Richard Bauckham.

As Bauckham notes, the Greek word for “eyewitness” (autoptai), does not have forensic meaning, and in that sense the English word “eyewitnesses” with its suggestion of a metaphor from the law courts, is a little misleading. The autoptai are simply firsthand observers of those events. Bauckham has followed the work of Samuel Byrskog in arguing that while the Gospels though in some ways are a very distinctive form of historiography, they share broadly in the attitude to eyewitness testimony that was common among historians in the Greco-Roman period.

These historians valued above all reports of firsthand experience of the events they recounted. Best of all was for the historian to have been himself a participant in the events (direct autopsy). Failing that (and no historian was present at all the events he need to recount, not least because some would be simultaneous), they sought informants who could speak from firsthand knowledge and whom they could interview (indirect autopsy).” In other words, Byrskog defines “autopsy,” as a visual means of gathering data about a certain object and can include means that are either direct (being an eyewitness) or indirect (access to eyewitnesses).

Byrskog also claims that such autopsy is arguably used by Paul (1 Cor 9:1; 15:5–8; Gal 1:16), Luke (Acts 1:21–22; 10:39–41) and John (19:35; 21:24; 1 John 1:1–4). As Bauckham says, “This, at least, was historiographic best practice, represented and theorized by such generally admired historians as Thucydides and Polybius. The preference for direct and indirect testimony is an obviously reasonable rule for acquiring the testimony likely to be reasonable.”

4. Embarrassing Testimony

Another issue that speaks to the character and trustworthiness of those that wrote about Jesus is what is called The Principle of Embarrassment- a test that was put forth by John P. Meier in his A Marginal Jew: Rethinking the Historical Jesus: The Roots of the Problem and the Person, Vol. 1. This criteria seeks out material in the Gospels that would have been would create awkwardness or difficulty for the early church. This type of material would most likely have not been created by the early church because it would have been provided material useful for the early church’s opponents.

Let me go ahead and give an example: All four Gospels attest to Jesus’ baptism by John at the very beginning of his ministry. Would the Gospel authors make up such a tradition? In the Jewish culture, it was understood that the one who was being baptized was spiritually inferior to the baptizer himself. A careful reading throughout the Gospels demonstrate embarrassing issues such as where the disciples portray themselves as dim-witted, uncaring, uneducated, cowardly doubters who are rebuked by Jesus.

Furthermore, it can be observed that the disciples did not believe in Jesus’ prediction of his own resurrection (Mark 8:31–33; 9:31–32; 14:27–31). Given that the disciples had spent time with Jesus and had personally witnessed His messianic sayings and actions, what benefit would it be for Mark to leave such an incident in His Gospel? Furthermore, after the resurrection, Mary does not recognize Jesus (John 20: 11-15) and Thomas is seen as disbelieving it (John 20:24-25). It seems that if John wanted to convince his audience of the truthfulness of the event, he would portray Jesus’ followers in a more positive light. The fact that John decided to leave these details in the story only lends credibility to the authenticity of the event.

But the one embarrassing detail that stands out in the Gospels is the proclamation of a crucified Messiah. In relation to a crucified Messiah, Jewish people in the first century were familiar with Deuteronomy 21:22-23: “If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree, his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land which the Lord your God is giving you as an inheritance.” The context of this verse is describing the public display of the corpse of an executed criminal.

The New Testament writers expanded this theme to include persons who had been crucified (Acts 5:30; 13:29; Gal 3:13;1 Pet.2:24). To say that crucifixion was portrayed in a negative light within Judaism in the first century is an understatement. “Anyone hung on a tree is under God’s curse”- the very method of death brought a divine curse upon the crucified. In other words, anyone who was crucified was assumed not to be the Anointed One of God. A crucified Messiah would be a tough sell to a Jewish audience that was still waiting to return to the glory days of the Davidic Dynasty (2 Sam. 7:5-16; 1 Chr.17:7-15; Ps.89:28-37).

5. Excruciating Testimony

If you read through the book of Acts, it is obvious that the early Messianic community was willing to die whether than recant their faith in the risen Lord. It is true that martyrdom doesn’t make a belief true. People die for things that they think are true all the time. But many of the disciples/apostles were given the opportunity to live, if they would only say that Jesus didn’t rise from the dead. A witness who is willing to die rather than change his story is a very strong witness.

Chuck Colson, one of the well known participants in the Watergate scandal who is now a Christian says the following:

“Critics of Christianity often try to explain the empty tomb by saying the disciples lied–that they stole Jesus’ body themselves and conspired together to pretend He had risen. The apostles then managed to recruit more than 500 other people to lie for them as well, to say they saw Jesus after He rose from the dead. But just how plausible is this theory? To support it, you’d have to be ready to believe that for the next fifty years those people were willing to be ostracized, beaten, persecuted, and (all but one of them) suffer a martyr’s death–without ever renouncing their conviction that they had seen Jesus bodily resurrected.

Does anyone really think the disciples could have maintained a lie all that time? No, someone would have cracked, just as we did so easily in Watergate. Someone would have acted as John Dean did and turned state’s evidence. There would have been some kind of smoking gun evidence, or a deathbed confession. Why didn’t they? Because they had come face to face with the living God. They could not deny what they had seen. The fact is that people will give their lives for what they believe is true, but they will never give their lives for what they know is a lie. The Watergate cover-up proves that 12 powerful men in modern America couldn’t keep a lie–and that 12 powerless men 2000 years ago couldn’t have been telling anything but the truth.”(4)

6. Extra-Biblical Testimony

Jesus of Nazareth is mentioned by ten non-Christian sources, including Josephus, Tacitus, Suetonius, Thallus, Phlegon, Pliny the Younger, and the Jewish Talmud! For example, Jesus’ crucifixion is attested by all four Gospels. Therefore, it passes the test of multiple attestation. It is also one of the earliest proclamations in the early Messianic Movement (see Acts 2:23; 36; 4:10). It is also recorded early in Paul’s writings (1 Cor.15), and by non-Christian authors Josephus, Ant.18:64; Tacitus, Ann.15.44.3.

Even John Dominic Crossan, one of the founders of the Jesus Seminar (not some hyper-evangelical group) says the following:

“Jesus’ death by crucifixion under Pontius Pilate is as sure as anything historical can ever be. For if no follower of Jesus had written anything for one hundred years after his crucifixition, we would still know about him from two authors not among his supporters. Their names are Flavius Josephus and Cornelius Tacitus.” (5)

7. Enemy Testimony

Historian Paul Maier notes that “positive evidence within a hostile source is the strongest kind of evidence.” There are several places where we can see a hostile source testifies to the events in the New Testament. Enemy attestation can be recognized in the fact that the Jewish leadership did acknowledge that Jesus’ tomb was empty (Matt. 28:11–15) as well as the confirmation about the resurrection from the conversion of many of the Jewish priests (Acts 6:7).

8. External Testimony

Something else that helps solidify the truthfulness of eyewitness testimony is the use of archaeology or external evidence. In his book The Reliability of John’s Gospel, Craig Blomberg has identified 59 people, events, or places that have been confirmed by archaeology such as:

1.The use of stone water jars in the New Testament (John 2:6).
2. The proper place of Jacob’s well (2:8)
3. Josephus in (Wars of the Jews 2.232), confirms there was significant hostility between Jews and Samaritans during Jesus’ time (4:9).
4. “Went Up” accurately describes the ascent to Jerusalem(5:1).
5. Archaeology confirms the existence of the Pool of Siloam (9:7)
6. The obscure and tiny village of Ephraim (11:54) near Jerusalem is mentioned by Josephus.
7. “Come down” accurately describes the topography of western Galilee.(There’s a significant elevation drop from Cana to Capernaum). (4:46;49, 51).
8. Caiaphas was the high priest that year (11:49); we learn from Josephus that Caiaphas held the office from A.D 18-37. To read all 59 points, see here:

The Book of Acts

One book in the New Testament that plays as indispensible role in evaluating the resurrection is the book of Acts. It is within Acts that we see the resurrection was part of the early apostolic preaching and the evidence given that Christianity is true (Acts 2:25-32; 3: 15; 10:39-41; 17:2-3, 18, 31). It is also within Acts that records Paul’s testimony to the resurrection of Jesus (Acts 9:1-9; 22: 1-11; 26: 9-19).

In his monumental work called The Book of Acts in the Setting of Hellenistic History, classics scholar Colin Hemer has shown that Luke has also done his work as an historian.There are at least 84 events, people, locations, etc, which have been confirmed by archaeology. To see the list made be Hemer, see here:

What is significant about Richard Bauckham’s book is his mentioning of Thomas Reid. Reid was a Scottish philosopher and contemporary of David Hume who played an integral role in the Scottish Enlightenment. It was in Reid’s “common sense” philosophy of the eighteenth century where Reid understood testimony as an integral part of the social character of knowledge. In other words, for Reid, to trust the testimony of others is simply fundamental to the kind of creatures we are. I hope the 8 E’s help in your study of the New Testament.


Note: The 6 E’s (early, excruciating, extra-biblical, eyewitness, expected embarrassing, were created by my friend Frank Turek. He actually appeals to 6 E’s. But I have expanded on them a bit (I added enemy and ethical testimony) and left out the part about expected testimony. But to see more on this, see his book which he co-authored with Norman Geisler called I Don’t Have Enough Faith To Be An Atheist.

1. Reid, D. G., The IVP Dictionary of the New Testament: A One-Volume Compendium Of Contemporary Biblical Scholarship. Downers Grove, IL: InterVarsity Press. 2004, 460
2. Barnett, P., Jesus and the Logic of History. Downers Grove, IL: InterVaristy Press. 1997, 138.
3. Fisher, D.H., Historian’s Fallacies:Toward a Logic of Historical Thought: New York: Harper Torchbooks. 1970, 62.
4.Colson, C. The Impossible Cover Up. Available at
5. Crossan, J.D., Jesus: A Revolutionary Biography. San Francisco: HarperSanFrancisco. 1994, 145.

Six Reasons for the Need for a Verbal Witness

Note: ” I have heard the objection more than once from people who try to say that it is arrogant that Christians try to persuade others by offering good reasons to change one’s beliefs. In reality, those who make this objection are simply trying offer good reasons to persuade Christians to change their own beliefs. In other words, those who try to prevent Christians from evangelizing are really an evangelist for their own viewpoint” -Paul Copan

We are living in a day of religious pluralism and theological illiteracy. On a very general level many Christians have been told they need to share the Gospel with people. But why? What is it that motivates you to even engage the culture for the Christian faith? Or maybe you just don’t engage it all. Overseas, Christians are being persecuted and killed for their beliefs. So don’t take it for granted that we have the freedom to share what we believe with others. I have come up with SOME reasons as to why we should desire to give a verbal witness for our faith.

1. The Starting Point

If you don’t agree with the following syllogism, it makes it hard to want to share your faith:
1. The New Testament documents are historically reliable evidence.
2. The historical evidence of the New Testament shows that Jesus is God incarnate. This claim to divinity was proven by His miracles/His speaking authority, His actions, and His resurrection.
3. Therefore, there is reliable historical evidence that Jesus is God incarnate.

So if this syllogism is correct, it leads to the next syllogism:

The Command to Make Disciples: Matt 28:19

1. Whatever Jesus teaches is true.
2. Jesus taught that we are to “Go and make disciples of the nations” (Matt 28:19).
3. Therefore, Christians should desire to “Go and make disciples of the nations” (Matt 28:19).

This command does not mean we need to be sent to some far distant land to preach the Gospel. The command applies to every Christian no matter where they are located. God uses us wherever we are.

It is true that much of the Church has focused on the “go” part of this command. But we need to remember that The Great Commission is accomplished while we “go” about living our daily lives.

The context of Matt 28:19 is that in fulfillment of the Great Commission, we are to make disciples. We are to baptize new believers and we are to teach them. Unless there has been teaching and instruction about the commands of Jesus, there has not been any discipleship. So it is clear that people can’t enter into the process of discipleship without hearing about the Gospel.

2. Do people need to HEAR about the NAME?

Acts 10: The context of this chapter is Peter’s encounter with Cornelius. The normative way God reveals Himself to all humans is through the proclamation of Jesus as the Messiah by a specific individual who takes the initiative to explain the message of salvation to another. This matches up with the biblical data. There are cases in the Bible where people are sincerely religious but still had to have explicit faith in Jesus as Savior and Lord. For example, in this chapter, Cornelius is shown to be a God fearer. He worshiped the correct God. However, he received a vision with instructions to send for Peter and awaited his message (Acts 10: 1-6, 22, 33; 11: 14). Because Cornelius ended up responding to special revelation concerning Jesus the Messiah, he attained salvation. In the Bible, people do experience salvation by the explicit preaching of the gospel (Luke 24:46-47; John 3:15-16;20-21; Acts 4:12; 11:14; 16:31; 1 Cor. 15:1-4; Heb. 4:2; 1 Pet.1:3-25; 1 John 2:23; 5:12).

In Acts 10:43 Peter says that “All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his NAME.”

There is a similar theme in Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”

What is the significance of this verse in relation to the name of Jesus?

How could Jesus be declared as the only one whom God’s salvation is effected? In the ancient world, a name was not merely what someone was called, but rather the identification of the being and essence of its bearer.

We see that just as in the Hebrew Bible where the name of God represents the person of God and all that he is, so in the New Testament “the Name” represents all who Jesus is as Lord and Savior. James Edwards sums it up:

” In the ancient world, a name was not merely what someone was called, but rather the identifi cation of the being and essence of its bearer. To the Jewish people, an idol could not properly have a “name” because it has no being represented by the name (Is. 44:9-21). The “name” to which the apostles refer does not signify an event, but a person, in whom the authority and power of God was active in salvation. The saving activity of God was and is expressed in the name of Jesus Christ.The name of Jesus is thereby linked in the closest possible way to the name of God. “No other name” does not refer to a second name of God, but to the unity of God with Jesus, signifying one name, one nature, one saving activity. The shared nature of God and Jesus is signaled in the most striking way by the custom of the early church to pray to God in the name of Jesus” (1)

3. God has given the world more revelation of Himself in the person of Jesus the Messiah:

Historical verification is a way to test religious claims. We can detect God’s work in human history and apply historical tests to the Bible or any other religious book. The late Anthony Flew said the resurrection of Jesus was the best attested miracle claim that he had seen. Perhaps the most reasonable expectation is to ask WHERE and WHEN God has broken through into human history.

Let’s look at what Paul preached in Acts 17. It details Paul’s mission efforts to two synagogues and then his journey into Athens. As he is speaking to his audience towards the end of the chapter he says the following:

“Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” (Acts 17:30-31).

What stands out here:
(1) Paul is urgent in his appeal for repentance
(2) According to Acts 14: 26, Paul states there was “a time in which God allowed the nations to walk in their own ways,” but now Paul states in Acts 17: 30, “The times of ignorance is over” – God has given man more revelation in the person of Jesus the Messiah
(3) Paul uses the same language as is used in the Jewish Scriptures about judgment (Psalm 9:9)
(4) The judgment will be conducted by an agent, a man who God has appointed
(5) Paul treats the resurrection as an historical fact and he uses it as a proof of God’s appointment as Jesus as the judge of the living and the dead! (2)

Have you ever been asked this question?

What about those people in the Tanakh (the Old Testament ) that never exercised explicit belief in Jesus as the Messiah? What about people like Melchizedek, Jethro, Job and Rahab?

In response, it is true that people in the Tanakh did not have explicit knowledge of the death and resurrection of Jesus the Messiah. However, this objection fails to take into account the issue of progressive revelation. The principle of progressive revelation means that God does not reveal everything at once. In progressive revelation, there are many cases where the New Testament declares explicitly what was only implicit in the Tanakh. One of these truths is that Jesus is the long awaited Messiah who takes away not only the sins of Israel, but the entire world (John 1: 29;3:16). That is what we see in Paul’s message in Acts 17.

4. The Reign of God has broken into the world

In the New Testament, the Greek word for kingdom is “basileia,” which denotes “sovereignty,” “royal power,” and “dominion.” Biblical scholar J. Julius Scott Jr. has noted that in the ancient world, “kingdom” referred to “lordship,” “rule,” “reign,” or “sovereignty,” rather than simply a geographical location. Scott asserts “sovereignty (or rule) of God” would be a better translation than “kingdom of God,” since such a translation denotes God’s sphere or influence or control and includes any person or group who, regardless of their location, acknowledge His sovereignty. (3)

There is no kingdom without a King. In observing the ministry of Jesus, He demonstrated one of the visible signs of His inauguration of the kingdom of God would not only be the dispensing of the Holy Spirit (John 7: 39), but also the ability to perform miracles. If the reign of God is breaking into human history, then the King has come. If the Messianic age has arrived, then the Messiah must be present.

As Paul states in Colossians 1:13-14, “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins.”

There is a relationship between Paul’s commission in Acts 26:16-18 and 2 Corinthians 4:4-6:

“I am sending you, to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me.” (Acts 26:15-18)

“The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves, but Jesus as Lord, and ourselves as your servants for Christ’s sake. For God, who said, “Let light shine out of darkness,“ made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ.”
(2 Corinthians 4: 4-6).

We see the relationship between these two passages:

Acts 26:16-18:
(1) Paul’s commission;
(2) Vision of God
(3) Existence under Satan
(4) [Blinded-presupposed]
(5) Turning to God
(6) From darkness to light

2 Corinthians 4:4-6:
(1) Paul’s commission
(2) Vision of God
(3) Under “god of this age”
(4) Blinded
(5) Implied: Turning to God
(6) From Darkness to Light

Source: Data adopted from Seyoom Kim, Paul and the NewPerspective: Second Thoughts on the Origin of Paul’s Gospel (Grand Rapids: Eerdmans, 2002), 102; cited in John Piper’s God is the Gospel.

5. All of us miss the mark!

Imagine someone with a bow and arrow who is trying to hit the bullseye on a target but they keep missing. This is a picture of what sin is. The Greek word for sin is “harmatia” which means “to miss the mark.” Sin is missing the mark, falling short of God’s absolute standard of perfection. Sin is going astray, being in autonomy of God. Because of sin, humans have an ALIENATION problem. ALIENATION means to be estranged or split apart from someone or even a community, etc. ALIENTATION does not allow us to have the harmony and proper relationship with God that he intended.

There is a Hebrew word called “Shalom” which means peace, completeness, or wholeness. It can it can refer to either peace between two entities (especially between man and God or between two countries). Why do we lack this wholeness? Sadly, sin causes us to be fragmented. Jesus is the one who offers reconcilation and shalom with our Creator.

6. We share our faith because we think Christianity is true

Guess what? We are living in a day where there is a loss of objective truth. I hope we all know that our faith doesn’t make Christianity true. My faith won’t change the FACT that objectively speaking, God exists or doesn’t exist or that Jesus rose from the dead in the past. The proposition “God exists” means that there really is a God outside the universe. Likewise, the claim that “God raised Christ from the dead” means that the dead corpse of Jesus of Nazareth factually rose from the dead in the context of real time, space, and history.

What about the person who says, “If Jesus works for you, that is great, but it is not my thing.” This is what is called “The Felt Needs Gospel.” It is true that the Gospel does meet a variety of needs in people’s lives. But I still concur that we need to present our faith as something that is true and reasonable. As J.P. Moreland says:

“ Today, we share the gospel as a means of addressing felt needs. We give testimonies of changed lives and say to people if they want to become better parents or overcome depression or loneliness, that the Jesus is their answer. This approach to evangelism is inadequate for two reasons. First, it does not reach people who may be out of touch with their feelings. Second, it invites the response, “Sorry, I do not have a need.” Have you noticed how no one responded to Paul in this manner? In Acts 17-20, he based his preaching on the fact that the gospel is true and reasonable to believe. He reasoned and tried to persuade people to intelligently accept Jesus.” (4)

1. Edwards, J.R., Is Jesus the Only Savior? Grand Rapids, MI: Eerdmans Publishing Group, 2005, 106.
2. Marshall. I.H., The Acts of the Apostles. Tyndale New Testament Commentaries. Grand Rapids: MI: Intervarsity Press. 1980, 288-290.
3. Scott Jr, J.J., Customs and Controversies: Intertestamental Jewish Backgrounds of the New
Testament. Grand Rapids: Baker Books, 1995, 297.
4. Moreland, J.P. Love Your God With All Your Mind: The Role of Reason in the Life of the Soul. Colorado Springs, CO: Navpress. 1997, 25.


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