Evil & Suffering
THE PROBLEM OF EVIL AND SUFFERING, PART 1
The reality of evil and suffering confronts us on a daily basis; we read about it in the news and sometimes we experience it firsthand. This reality won’t go away, and many have found it to be a stumbling block to belief in a loving God.
There are two fundamental types of evil:
(1) Moral evil: evil attributed to human beings; and
(2) Natural evil: the problem of pain coming from the universe, for example tumors and tsunamis.
Likewise, there are two fundamental perspectives on evil:
(1) That of the sufferer; and
(2) That of the observer.
Someone who is suffering evil needs more than theological or philosophical answers; they need the comfort of friends and family – the ministry of presence. On the other hand the observer of suffering will often have many questions, for example:
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Why must this person suffer?
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Where was God when this tragedy happened?
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Why doesn’t God stop the suffering?
How are we to deal with questions such as these? There are no easy answers, but we should understand that using evil as a reason to reject the existence of God turns out to be illogical. For without God we have no basis for characterizing something as either good or evil. This is expressed by Richard Dawkins, one of the leading New Atheists, who described the ethical implications of his naturalistic worldview as follows:
In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky and you won’t find any rhyme or reason in it, nor any justice. The universe we observe has precisely the properties we should expect if there is, at the bottom, no design, no purpose, no evil and no good. Nothing but blind, pitiless indifference. DNA neither knows nor cares. DNA just is. And we dance to its music.[1]
It is significant that Dawkins wrote that there is “no evil and no good”, for this underscores the fact that a naturalistic worldview provides no basis for ethics or morality. However, we know intuitively that good and evil are real; a study of human cultures from around the world and through the ages shows that we share a sense of right and wrong. This speaks to a “law is written on (the) hearts”[2] of all people, as Paul wrote. We are moral beings, and this is powerful evidence of a just God who made us in His image.
Some may contend that the existence of evil is proof that a good and just God does not exist. While rejection of God may solve an ‘intellectual problem’ for them, it also removes any basis for hope. As Dawkins wrote, “there is, at the bottom, no design, no purpose…” ,surely a recipe for hopelessness.
The book of Job describes the suffering of a man who experienced both natural and moral evil on the same day: violent weather resulted in the death of all his children, as well as the death of his sheep and shepherds, while marauders stole the rest of his livestock and murdered his servants. He was subsequently afflicted with painful sores. The account makes it clear that God did not originate either the moral or natural evil that Job experienced. Rather, it was Satan who asked for and received permission to originate this evil for the purpose of testing Job’s faith in God.
This explanation, however, leads to several other questions, perhaps the most pressing being: Why did God create a universe that would allow evil? Surely He could have made beings incapable of evil. Of course, even we can do that – we call them robots! Wishing for beings incapable of evil is essentially wishing ourselves out of existence. God took the risk of creating beings with freedom of choice. This is similar to the risk that every parent takes when bringing a child into the world: the risk that their child would one day reject them. Aren’t we glad that our parents took that risk!
Although Job cried out to God for an explanation of his suffering, instead of receiving a direct answer, he was challenged to focus on God rather than on his problems. This gives us a clue that instead of asking “Why” when we see evil, we should take a different perspective: look at God’s power and justice and remember that He is sovereign. Once Job did this, he realized: “I know that you can do all things, and that no purpose of yours can be thwarted…I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes.”[3] Job recognized God’s sovereignty, and that through his suffering he had been drawn closer to Him.
We have a major advantage over Job: we can see God’s nature clearly in Jesus Christ. In the next Apologetic Minute we will look at what Jesus had to say about the problem of evil, and how we know that God cares deeply about human suffering.
Additional Resources:
Is God Good? (2-minute video, very good)
https://www.youtube.com/watch?v=Rfd_1UAjeIA
Walking with God through Pain & Suffering by Tim Keller
(10 copies of this excellent book are in the Lending Library)
Did God Create Evil?
http://is.gd/LkpHa9
[1] Richard Dawkins, River Out of Eden: A Darwinian View of Life (New York: Basic Books, 1996), 133, quoted in John C. Lennox, Gunning for God: Why the New Atheists are Missing the Target (Oxford: Lion Hudson, 2011), 135.
[2] Romans 2:15 ESV
[3] Job 42:2, 5- 6 ESV
PROBLEM OF EVIL & SUFFERING – PART 2
This is the second of two articles on the problem of evil and suffering. In the first article we noted that there are two fundamental types of evil:
(1) Moral evil: evil attributed to human beings; and
(2) Natural evil: the problem of pain coming from the natural world.
The reality of evil causes some people to assert either that God does not exist, or that He does not care and therefore is not good. However, rejecting the existence of God leaves one with two unresolved problems: there is no ethical basis for defining “good” or “evil”; and there is no hope for dealing with evil.
So what does the Bible teach about this issue?
In the first article we drew some lessons from the book of Job, which describes the suffering of a man who experienced both natural and moral evil on the same day. In this article we will look at Jesus’ teaching on the subject. This is described in Luke 13:1-5, when He responded to two shocking incidents that had occurred in Jerusalem. Jesus’ response to each incident was to ask a question and then give an answer.
The first incident was moral evil: under Pilate’s authority some Galileans had been murdered and their blood mingled with their sacrifices. Jesus’ question was: “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way?”[1]
The second incident concerned 18 people killed by a collapsing tower, apparently innocent victims of an accident or earth tremor. His question concerning this was: “Do you think that they were worse offenders than all the others who lived in Jerusalem?”[2]
Jesus’ answer to both questions was: “No, I tell you; but unless you repent, you will all likewise perish.”[3]
Jesus’ questions seem to reflect the consensus of his listeners that these people suffered because of their sins. This principle of retribution is exactly what Job’s friends assumed about his suffering! God told Job’s friends that they were wrong[4], and Jesus said the same to his listeners.
Jesus’ answers are also similar to the answer given to Job. That is, instead of asking “Why?” when we see evil, we should take a different perspective. In Job’s case it was to look at God’s power and justice and remember that He is sovereign. Jesus taught that we should examine ourselves and be sure that sin does not stand between us and God.
Neither Job nor Jesus’ listeners get an answer to the question “Why?” However, we do get answers to some vital questions from the crucifixion, resurrection and promised return of Christ.
When we look at the cross, we see the answer to the question: “Does God care about suffering and injustice in the world”? The answer is a resounding “Yes”!
When we look at the empty tomb of Easter morning, we see the answer to another question: “Does God have the power to deal with evil and suffering”? The answer is, again, a resounding “Yes”!
When we remember Jesus’ promise to return in judgment[5] we know the answer to a third question: “Will there be justice one day”? The answer is a final and resounding “Yes”!
In the crucifixion God participated in our suffering. In the resurrection, He demonstrated victory over death. In Jesus’ return we are assured of justice, and know that this is a moral universe. Our conscience is not an illusion.
While unbelievers may scoff at the idea of judgment, it is important to point out that without the promise of judgment there can be no promise of justice. The common human sense of right and wrong calls out for justice when we see barbarous acts carried out on innocent victims, for instance the summary beheadings by ISIS of civilians or the abuse of children. If there is not judgment, there is no justice.
A Christian is not one who has solved the problem of suffering, but one who has come to trust God in our suffering.
[1] Luke 13:2 ESV
[2] Luke 13:4 ESV
[3] Luke 13:3 and Luke 13:5 ESV
[4] Job 42:7
[5] Matthew 25:31-46
WHAT IS THE GOSPEL?
This is the first of two articles and you are encouraged to read both, but this one first. The gospel is at the very center of Christianity and our personal salvation. It is an announcement of something God has done for us. The word gospel means ‘good news’ and indeed better news is not possible!
In perhaps the simplest form, the gospel is the deity, death, and resurrection of Jesus Christ and the offer of salvation to those who trust in Him. Our salvation depends on our response to this good news with repentance and faith (trust).
God is loving, holy and just. Many people misunderstand the nature of God by believing that He is only love. But God clearly states that He is holy and expects His people to be holy (Leviticus 19:2). He also clearly states that the result of sin is death (Ezekiel 18:4). God’s absolute holiness demands that there be no sin in His presence, and His absolute justice requires the death penalty for sin. The cross of Christ is where God’s love and God’s justice meet. Jesus Christ endured the penalty that we deserve.
It is interesting to hear non-Christians opine how they could not appreciate, much less worship, a God that punishes their own sin. But, how their story changes when some horrific evil is perpetrated upon them. Then they want, even demand, a God of justice to set things right. Indeed, God has promised that He will hand out final justice for all wrongs.
The Gospel in Romans
One of the best places to find a basic explanation of the gospel is Paul’s letter to the Romans. Perhaps more clearly than any other book of the Bible, Romans contains a deliberate, step-by-step expression of what Paul understood to be the good news.[1]
Four questions and four answers:
Who made us, and to whom are we accountable?
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We were made by and are accountable to God (Romans 3:19).
What is our problem?
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Our problem is our sin against Him – and this is a universal problem (Romans 3:23) leading to death (Romans 6:23a).
What is God’s solution to our problem?
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God’s solution is salvation through Jesus Christ (Romans 3:24-26; Romans 6:23b).
How can I be included in his solution?
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We come to be included in this salvation by repentance and faith (trust) in Jesus (Romans 10:9-10).
The death of Jesus Christ answers the apparent contradiction found within Exodus 34:6-7.
“The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” (ESV)
Jesus’ punishment and death was for our benefit. He took the punishment we deserve at the cross so that we can stand before God and be declared righteous (sinless). The resurrection of Jesus is proof that God accepted the payment for our sin. By placing our trust in Jesus, our sins are covered by His righteousness. Very simply, that is the ‘Good News’ of the Gospel.
Thank you Lord Jesus!
Additional Resources:
1 Corinthians 15:3-8 is a Christian creed, one of the earliest Gospel accounts, created so that it could be easily remembered. In Greek it has a natural cadence. Gary Habermas (world’s foremost authority on the resurrection, dates this creed to at least two (2) years following resurrection. It is an error to say that that the Gospel was developed much later.
“3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me.” (ESV)
Additional Resources:
Gospel YouTube videos
https://www.youtube.com/watch?v=n1Ex2FpwqvI (10-minutes…quite good.)
What is the Gospel, by Greg Gilbert
(A concise, 7-page, tract found in your Lending Library -100 copies
Gary R. Habermas and Michael R. Licona, The Case for the Resurrection of Jesus.
(This excellent book is in your Lending Library -10 copies)
[1] Greg Gilbert, What is the Gospel? (Wheaton: Crossway, 2010)
WHAT THE GOSPEL IS….NOT!
WHAT THE GOSPEL IS….NOT!
This is the second of two articles on the Gospel. Please read this article after you read the first.
Today, as in the past, it is quite common to attempt to ‘improve upon’ the true gospel of Jesus Christ. This can take several forms, but generally it becomes the gospel plus some other activity or requirement. Perhaps adding a ‘works’ requirement in order to complete the gospel. Somehow the forgiveness of sin through Christ’s death is not sufficient. Adding something to the gospel is not only incorrect, it is quite dangerous. (Galatians 1:8-9)
“Since the very beginning of time, people have been trying to save themselves in ways that make sense to them, rather than listening and submitting to God. They have tried to figure out how to get salvation to work-how to get the gospel to work apart from the cross of Jesus Christ.”[1]
Is a bigger and better gospel possible? Of course not but that does not stop people from adding to the work of Christ on the cross. These attempts to relegate the cross to a secondary position can be found in countless books as well as in many local churches.
What follows are three attempts to find a bigger, and wrong, gospel.
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The first one has taken many forms over the last 2,000 years, and today seems again to be growing in popularity. This is the lie that the cross plus something else, is the gospel. The “something else” can be, for example, following legalistic requirements of behavior, working to transform the culture, attempting to increase social justice, etc. Again, adding any other focus or activity to Christ’s finished work on the cross is not the gospel. It seems that all the efforts to accomplish these other activities replace the true gospel as the center of our joy and salvation.
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A common substitute for the gospel is a simple proclamation that ‘Jesus is Lord’. While it is certainly true that confession of Jesus as Lord (Romans 10:9) is essential to the gospel, it is not the whole gospel message. The full meaning of Jesus’ lordship is that this Lord has been crucified, buried, and resurrected, and it also means that His death and resurrection, above all, has accomplished the “forgiveness of sins” for those who would repent and believe in him.”[2]
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It is also common to hear Christians explain the gospel as a brief recap of the Bible. This takes the form of a ‘Creation-Fall-Redemption-Consummation’. As stated, this is the Bible’s over-arching storyline, but it is not the gospel of Jesus Christ. This summation places the emphasis on God’s promise to renew the world, but it does not explain how a person is redeemed and gets to be included in this renewal.
Perhaps you have heard it repeated, “The gospel plus nothing equals everything.” This means that we can do absolutely nothing to save ourselves. It is not possible to add anything to the gospel and not diminish what Christ has done for us. With what He has done we are safe and secure forever!
Thank you Lord Jesus!
Additional Resources:
Gospel YouTube video
https://www.youtube.com/watch?v=n1Ex2FpwqvIWhat is the Gospel, by Greg Gilbert
A concise, 7-page, tract found in your Lending Library (100 copies)
Gary R. Habermas and Michael R. Licona, The Case for the Resurrection of Jesus. This excellent book is in your Lending Library (10 copies)
[1] Greg Gilbert, What is the Gospel? (Wheaton: Crossway, 2010), 102.
[2] Ibid., 104-105.
BIBLICAL FAITH vs. BLIND FAITH
There is a common perception that the Christian faith is a “blind faith”, a belief for which there is no evidence. This misperception contrasts dramatically with the teaching of the New Testament writers, who emphasized that faith in Jesus Christ is a belief based on evidence. For example, the Apostle John wrote: “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”[1] The Apostle Paul reminded the Corinthian church: “The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works.[2]
One reason for the confusion regarding “faith” is that the word has come to have a range of meanings, and is often used without a clarification as to which meaning is intended. The word derives from the Latin fides, from which we get “fidelity”. It implies a meaning of “reliance” or “trust”. Biblical Christian faith is trust placed in Jesus Christ. This is an evidence-based faith, not a blind faith.
(From the film, “The Princess Bride”)
A moment’s reflection should be sufficient to realize that we all exercise faith in our day-to-day lives. This is very evident in our financial dealings, as this example shows:
We all know how to distinguish between blind faith and evidence-based faith. We are well aware that faith is only justified if there is evidence to back it up. When buying a car, we don’t just throw our hard-earned money at any vehicle. We check out the reliability ratings of the manufacturer; we check with friends who own similar cars. In other words, we look for reasons – we look for evidence – to justify our decision to have faith in buying a particular vehicle.[3]
Another example, this one taken from the financial crisis of 2008-2009, illustrates how dangerous blind faith can be.
Before it happened many had faith in the banking system, because they believed in the integrity of most bank officials. Then it was discovered that ethically responsible risk management was not a strongpoint for some senior bankers who, out of sheer greed, gambled our money away on risky ventures. Any basis for trust in them was eroded to such an extent, therefore, that the economy was paralysed, and the banks had to be bailed out. Public faith in the bankers was shown to be blind. Indeed, even the bankers’ faith in their own ability also turned out to be blind. As a result the banks were faced with the very difficult task of recovering the faith, the confidence, of the public. The system could not get moving again until a basis for trust (faith) was restored.[4]
Objection: Biblical faith is placed in someone we can’t see today – that is different from putting my faith in someone or something I can see.
Actually, the conduct of science depends on faith in something unseen: the rational intelligibility of the universe. Faith is essential for science: “scientists have to believe in the rational intelligibility of the universe as their fundamental article of faith or basic assumption. Scientists are all people of faith, in the sense that they believe that the universe is accessible to the human mind.”[5] Physicist Paul Davies made this point in his Templeton Prize address, saying: “even the most atheistic scientist accepts as an act of faith the existence of a law-like order in nature that is at least in part comprehensible to us”.[6] Similarly, Albert Einstein stated:
Science can only be created by those who are thoroughly imbued with the aspiration towards truth and understanding. This source of feeling, however, springs from religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot imagine a scientist without that profound faith.[7]
Objection: If you need evidence, you don’t have faith.
This is an objection often proposed by Christians (as well as atheists) who think that the word “faith” means to believe something without any reason to and/or even to believe something in the face of reasons to NOT believe it. This distortion of the meaning of the word “faith” has had very bad consequences on the church because it makes a person think that Christianity requires you to be an undiscerning airhead who doesn’t like reason.
Here is another example from the Bible of evidence-based faith: “When the people of Israel saw the mighty power that the Lord had unleashed against the Egyptians, they were filled with awe before him. They put their faith in the Lord and in his servant Moses.”[8]
Clearly, the Israelites knew that God existed and was helping them escape Egypt and yet the text states that they put their faith in Him (and Moses) in response to the evidence of His power. So given this piece of scriptural evidence we know that a Christian can base his/her belief that Christianity is true on the basis of evidence without negating their faith in God. You see, faith means the same thing as the word “trust”.
http://bible.cc/exodus/14-31.htm <– Here you can look at other translations of Exodus 14:31 to see all the different words that are used for “faith”. For example the NIV uses “trust” and the KJV uses “believed”. They believed IN God and His promises, with their belief strengthened by the evidence THAT He existed and was helping them.
Consider this analogy. Let’s say you discovered you had heart disease, and needed a risky surgery. You have sufficient resources, so you research doctors, anesthesiologists, etc. until you have the best team possible assembled. You now have a group of people that you believe will give you the best chance of survival. Even though you have researched extensively, you still show your faith in this team when you allow yourself to be operated on.. Faith does not mean not researching and exploring for truth . Jesus makes this clear when he tells us to love God with our heart, soul, *MIND* and strength.
We are never told to have a blind faith. Paul commended those in Berea for checking the Scriptures daily to see if what he was telling them was so. Jesus showed Himself alive to make sure those believed on Him, especially Thomas (John 20:28) Paul also said to “Test everything, hold onto the good.” – 1 Thessalonians 5:21. This verse seems to be telling us to have just the exact opposite of blind faith.
NOTEWORTHY QUOTES:
“I do not feel obliged to believe that same God who endowed us with sense, reason, and intellect had intended for us to forgo their use.” – Galileo Galilei
“As I speak around the country, I often encounter devoted, committed Christians who are hesitant to embrace an evidential faith. In many Christian circles, faith that requires evidential support is seen as weak and inferior. For many, blind faith (a faith that simply trusts without question) is the truest, most sincere, and most valuable form of faith that we can offer God. Yet Jesus seemed to have a high regard for evidence. In John 14:11, He told those watching Him to examine ‘the evidence of miracles’ (NIV) if they did not believe what He said about His identity. Even after the resurrection, Jesus stayed with His disciples for an additional forty days and provided them with ‘many convincing proofs’ that He was resurrected and was who He claimed to be (Acts 1:2-3 NIV). Jesus understood the role and value of evidence and the importance of developing an evidential faith. It’s time for all of us, as Christians, to develop a similarly reasonable faith’.” —J. Warner Wallace
“The “I just take Christianity on (blind) faith” attitude can’t be the right approach. It leaves the Bible without defense, yet Peter directs us to make a defense for the hope that is in us. Also, the biblical word for faith, pistis, doesn’t mean wishing. It means active trust. And trust cannot be conjured up or manufactured. It must be earned. You can’t exercise the kind of faith the Bible has in mind unless you’re reasonably sure that some particular things are true. In fact, I suggest you completely ban the phrase “leap of faith” from your vocabulary. Biblical faith is based on knowledge, not wishing or blind leaps. Knowledge builds confidence and confidence leads to trust. The kind of faith God is interested in is not wishing. It’s trust based on knowing, a sure confidence grounded in evidence.’ – Greg Koukl
“Any and every other belief you hold, about anything whatsoever, if it is to be taken seriously, if it is to be of any value or worth anyone’s consideration, it must have in its favor more than your emotions, personal history or external circumstantial factors. It must have reasons.” —Clint Roberts (from the article, Believing for No Reason)
Some of this material is from: http://cerebralfaith.blogspot.com/2012/12/biblical-faith-vs-blind-faith.html
More Resources/Blog Posts about faith:
What Is the Connection Between the Facts of History and True Faith? William Lane Craig
Biblical Faith vs. Blind Faith– Evan Minton
Challenging Atheism’s Definition of Faith– Robin Schumacher
Why Do People Completely Misunderstand the Word “Faith”?– Eric Chabot
Does the Bible Teach that Faith is Opposed to Logic and Evidence?-The Wintery Knight
[1]John 20:30–31 ESV
[2] 2 Corinthians 12:12 ESV
[3] John C. Lennox, Gunning for God: Why the New Atheists are Missing the Target (Oxford: Lion Hudson, 2011), 41.
[4]John C. Lennox, Gunning for God: Why the New Atheists are Missing the Target (Oxford: Lion Hudson, 2011), 40-41.
[5] Ibid., 49-50.
[6] Paul Davies, Templeton Prize Address, 1995. Accessed February 17, 2015. http://cosmos.asu.edu/templeton-prize-address
[7] Max Jammer, Einstein and Religion (Princeton: University Press, 1999) 94, cited in John C. Lennox, Gunning for God, 48.
[8] Exodus 14:31 NLT
IS THE RESURRECTION OF JESUS CHRIST TRUE?
The resurrection of Jesus Christ lies at the heart of the Christian faith. Without this historical fact Christianity would not be true; therefore, as the apostle Paul wrote in 1 Corinthians 15:14, it is of the utmost importance. The evidence for the resurrection is overwhelming and it is very important that Christians be able to make this case.
Most of the evidence for the resurrection comes from the New Testament, by far the best-attested document from the ancient world. Its trustworthiness is discussed in the following AppReasons Apologetic Minutes:
https://52.207.250.246/new-testament-canon-formation/
https://52.207.250.246/new-testament-change-over-time/
Christ’s resurrection is recorded in Matthew 28:1-20; Mark 16:1-20; Luke 24:1-53; and John 20:1–21:25. The last appearance of the resurrected Christ is recorded in the Book of Acts (Acts 1:1-11). These passages contain an abundance of cumulative evidence for the historicity of the resurrection. We will consider this evidence within the framework of the following four issues:
(1) The death of Jesus
(2) The burial of Jesus
(3) The empty tomb
(4) The eyewitnesses
The evidence will be discussed over the course of several Apologetic Minutes that will follow shortly.
(1) THE DEATH OF JESUS
The first step in considering the evidence for Jesus’ resurrection is to establish that He actually died as a result of crucifixion. A major reason for this is that some people try to “explain away” the resurrection as a mere recovery from near death.
The reports of Jesus’ execution by the Roman procurator Pontius Pilate are not restricted to the New Testament. Josephus (A.D. 37-100), a Roman Jewish historian, recorded it in his Antiquities of the Jews. Tacitus (A. D. 56-117), a Roman senator and historian, commented on it in his Annals.
Crucifixion was a slow and painful execution commonly used by the Romans. Jesus’ crucifixion was preceded by a flogging and the pressing of a crown of thorns into his head. The Romans used a flagrum for flogging, a whip with pieces of metal and bone attached to it such that many prisoners died from the flogging alone. The extent of Christ’s torture prior to His crucifixion was truly horrific and made Him too weak to carry His cross to the place of execution. After being nailed to the cross Jesus survived for an additional six hours (Mark 15:25 and Mark 15:34) prior to laying down his Spirit (Mark 15:37).
The New Testament record provides three confirmations that Jesus was dead before His body was taken down from the cross:
(1) Pilate sent soldiers to ensure Jesus and the two criminals crucified with Him were dead before removing their bodies. The soldiers, who found Jesus was already dead, made sure He was dead by piercing Him with a spear.
(2) Jesus’ disciple John, an eyewitness to the crucifixion, saw a flow of blood and water from His pierced side. This is evidence of massive blood clotting, indicating that Jesus was dead before the spear thrust.
(3) When Joseph of Arimathea asked permission to bury Jesus’ body, Pilate took the precaution of first checking with the centurion who supervised the crucifixion to ensure that Jesus was dead.A seasoned soldier, the centurion would have known a dead body when he saw one.
Note: This article is based on material in John Lennox’s Gunning for God (see recommended resources below).
Recommended Resources:
(1) Gary R. Habermas and Michael R. Licona, The Case for the Resurrection of Jesus (Grand Rapids: Kregel, 2004).
NOTE: This book can be found in our Lending Library…it is excellent!!!
(2) John C. Lennox, Gunning for God: Why the New Atheists are Missing the Target (Oxford: Lion Hudson, 2011), Chapter 8
(3) The Passion of the Christ, directed by Mel Gibson (Icon Productions, 2004), DVD (20th Century Fox Home Entertainment, 2004)
THE RESURRECTION OF JESUS – PART 2
This is the second in a series of Apologetic Minutes on the resurrection. In the first article, we listed the New Testament passages describing the resurrection and examined the documentary evidence that confirmed that Jesus was physically dead before His body was removed from the cross. In this article we will examine evidence concerning where and how His body was buried, and for the discovery of the empty tomb two days later.
THE BURIAL OF JESUS
Joseph of Arimathea, a member of the Jewish Sanhedrin who did not agree with their decision to have Jesus executed, asked Pilate for Jesus’ body so as to give it an honorable burial. It is most unlikely that Jesus’ followers would have invented a story that a member of the Sanhedrin was willing to stand with Jesus while many of His disciples had run off in fear. If the story had been false, it would have been easy for opponents to check with Joseph to prove the story untrue.
Joseph buried Jesus in his own private tomb, which had never been used before. Several women-followers of Christ witnessed the burial. The tomb was cut out of rock and secured with a large stone. The tomb was sealed the next day under the orders of Pilate, who provided a guard to prevent theft of the body.
Important implications of these facts include:
(1) The location of the buried body was well established: in the private garden tomb of a prominent religious leader. This would not have been the case had Jesus been buried in a common grave.
(2) The tomb was cut out of rock, facilitating its sealing and guarding.
(3) Since the tomb had not been used before, there was no question of his body being confused with that of someone else.
THE EMPTY TOMB
On the first day of the following week, the tomb was found to be empty by Christian women who went to it intending to complete the embalming process. As noted above, they had witnessed the burial, so it is most unlikely that they went to the wrong tomb. When the disciples Peter and John went to investigate their report, they too found the tomb empty, although they did find the grave-cloths. While one of the women thought the body had been stolen, this is not consistent with the fact that the body was gone but the grave-cloths left. Also, the presence of guards would have prevented the tomb from being robbed.
When the guards reported to the Jewish religious leaders what had happened (a violent earthquake and an angel rolling back the stone), they were bribed to say that while they were asleep the disciples had stolen the body. This report was of course not credible: how could they have known what happened while they were asleep? Interestingly, a marble tablet found in Nazareth in the 19th century, dating to around A.D. 40, contains a warning from an unnamed Caesar that desecration or robbery of tombs carried the death penalty. Historians think that something very unusual had to have happened to cause such an edict!
In the next Apologetic Minute we will discuss Jesus’ resurrection appearances. As a result of these appearances the disciples were convinced that Jesus had risen from the dead and at Pentecost they began to testify publically to this miracle. If the tomb had in fact not been empty, the Jewish authorities could easily have produced the body and discredited reports of the resurrection. As it was, they were unable to silence the early church. This is a strong testimony to the historicity of the resurrection.
Note: This article is based on material in John Lennox’s Gunning for God (see recommended resources below).
Recommended Resources:
(1) Gary R. Habermas and Michael R. Licona, The Case for the Resurrection of Jesus (Grand Rapids: Kregel, 2004).
NOTE: This book can be found in our Lending Library…it is excellent!!!
(2) John C. Lennox, Gunning for God: Why the New Atheists are Missing the Target (Oxford: Lion Hudson, 2011), Chapter 8
THE RESURRECTION OF JESUS – PART 3
This is the third in a series of Apologetic Minutes on the resurrection. In the first two articles, we listed the New Testament passages describing the resurrection and discussed the documentary evidence concerning Jesus’ death on a cross, where and how His body was buried, and the discovery of the empty tomb two days later. In this article we will list the eyewitness accounts of His resurrected body, and discuss the impact of this miracle on the witnesses.
The resurrection appearances occurred over a period of 40 days (Acts 1:3); specific appearances recorded in the Bible are as follows:
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To Mary Magdalene at the empty tomb (John 20:11-18)
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To the other women who went to the empty tomb (Matthew 28:9-10)
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To two disciples on the road to Emmaus (Luke 24:13-32)
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To Peter (Luke 24:34)
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To the ten assembled disciples in Jerusalem (John 20:19-25)
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To the eleven assembled disciples in Jerusalem (John 20:26-31)
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To seven disciples while fishing at the Sea of Galilee (John 21:1-24)
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To the eleven disciples in Galilee (Matthew 28:16-20)
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To more than 500 followers(I Corinthians 15:6)
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To James (I Corinthians 15:7)
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To the eleven disciples on the Mount of Olives (Acts 1:4-12)
Two appearances after His Ascension were to:
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Stephen (Acts 7:55-56)
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Paul (Acts 9:1-6)
The number of eyewitnesses, combined with the variety of appearances, including some in which the disciples touched Jesus and ate with Him, is compelling evidence for the historicity of the resurrection. However, there is additional evidence.
First is the dramatic change in the disciples’ behavior. They went from a group of men frightened and in hiding to strong, courageous witnesses sharing the gospel throughout the world. What else could explain this dramatic change other than the risen Christ appearing to them?
Second is the life of the apostle Paul. What changed him from being a persecutor of the church into an apostle for the church? It was when the risen Christ appeared to him on the road to Damascus (Acts 9:1-6).
A third convincing proof is the empty tomb. If Christ were not raised, then where was His body? The disciples and others saw the tomb where He was buried. When they returned, His body was not there. Angels declared that He had been raised from the dead as He had promised (Matthew 28:5-7).
Another proof of the resurrection of Jesus is the great amount of weight the apostles gave to Jesus’ resurrection. A key passage on Christ’s resurrection is 1 Corinthians 15. In this chapter, the apostle Paul explains why it is crucial to understand and believe in Christ’s resurrection. The resurrection is important for the following reasons:
1) If Christ was not raised from the dead, believers will not be either (1 Corinthians 15:12-15).
2) If Christ was not raised from the dead, His sacrifice for sin was not sufficient (1 Corinthians 15:16-19).
Jesus’ resurrection proved that His death was accepted by God as the atonement for our sins. If He had simply died and stayed dead, that would indicate His sacrifice was not sufficient. As a result, believers would not be forgiven for their sins, and they would remain dead after they die (1 Corinthians 15:16-19). There would be no such thing as eternal life (John 3:16). “But now Christ has been raised from the dead, the first fruits of those who are asleep” (1 Corinthians 15:20 NAS).
Finally, Scripture is clear that all those who believe in Jesus Christ will be raised to eternal life just as He was (1 Corinthians 15:20-23). 1 Corinthians 15, a Christian Creed dated to within 2 years of Christ’s Resurrection by most scholars, goes on to describe how Christ’s resurrection proves His victory over sin and provides us the power to live victoriously over sin (1 Corinthians 15:24-34). It describes the glorious nature of the resurrection body we will receive (1 Corinthians 15:35-49). It proclaims that, as a result of Christ’s resurrection, all who believe in Him have ultimate victory over death (1 Corinthians 15:50-58).
What a glorious truth the resurrection of Christ is! “Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58). According to the Bible, the resurrection of Jesus Christ is most definitely true. The Bible records Christ’s resurrection, records that over 500 people witnessed the resurrected Christ and proceeds to build crucial Christian doctrine on the historical fact of Jesus’ resurrection.
Recommended Resources:
Gary R. Habermas and Michael R. Licona, The Case for the Resurrection of Jesus (Grand Rapids: Kregel, 2004).
NOTE: This book can be found in our Lending Library…it is excellent!!!
This article is mostly based upon: http://www.gotquestions.org/was-Jesus-resurrected.html#ixzz3N0oJZ0CT
WHY STUDY CHRISTIAN APOLOGETICS?
Why Study Christian Apologetics?
First, what is Christian apologetics? The word itself is derived from the Greek work ‘apologia’ that means ‘a defense’. It certainly does not mean to apologize for Christianity and the English word similarity is unfortunate. So apologetics can be used to either defend or promote Christianity, but there is more.
Do faith and reason mix? How do I know Christianity is true? Well, it turns out that you can’t separate believing from reasoning and we need reason in order to have faith. Reason comes before faith in that you need to understand who or what you’re putting your faith in. We’ve got to use our minds to even be able to read the words in our Bibles, understand the gospel, and believe it is true.
We should study apologetics for several very good reasons. First, it is because the Bible commands us to several times. One of the clearest statements is in 1 Peter 3:15; “But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” This verse is directed to believers – those who worship and serve Jesus as their Lord. There are two clear instructions for believers: we should be prepared to give reasons for our faith in Jesus, and we should do so with gentleness and respect.
Very clearly we are commanded to use our minds when we worship! For example, in Matthew 22:37-38 Jesus said: “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment.” Worshipping with our minds is central to Christianity.
We see a good example of apologetics in action in Acts 17:2-3 – “And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, 3 explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, ‘This Jesus, whom I proclaim to you, is the Christ.’ Paul made several references to the importance of using our minds, for example: Romans 14:5 and 1 Corinthians 14:20.
Why Defend the Faith? We should defend the faith because from the very beginning with Jesus; this was done using apologetic tools.
- Jesus: gave people reasons to believe
- Jude: “contend for the faith”
- Luke: history helped establish truth
- Peter: “be ready to give an answer”
- Paul: persuaded Jews and Greeks
We are not called to naively trust everything that might be taught in our world today, even if some Christian teacher is the source! We are told to “test” teachings and spirits: see for example 1 Thessalonians 5:19-21 and 1 John 4:1. We’re expected to be critical, skeptical, and thoughtful. Biblical faith is not a blind faith and God wants us to know what we believe and why we believe it.
The second reason is that it is helpful in maintaining and growing our own personal faith. The cumulative case for the truth of Christianity is overwhelmingly powerful.
Third, a working knowledge of apologetics makes us better witnesses for Christ. Some unbelievers have an intellectual barrier to Christianity. People deserve to hear and understand the case for Christianity. When they raise intellectual objections, they should receive concrete, verifiable answers that support the authenticity of Christianity. When it comes to convincing non-Christians about the truth of Christianity, apologetics aims at getting to the heart through the mind. Generally, we can’t believe what we know to be untrue, and we can’t love what we believe to be unreal. Arguments may not bring a person to faith, but they can certainly keep a person away from faith.
Fourth, learning more about some of the things God has done makes us even more appreciative of the great God we worship. His majesty is on display for us to admire, appreciate, and worship. God can and does use apologetics to help believers whose faith is wavering and to ease the suffering caused by doubt. Apologetics can be especially reassuring to new believers seeking to rationally justify their step of faith. It is a wonderful and joyful experience to discover that one’s faith is firmly grounded on objective truths that are confirmed by sensible, verifiable evidence.
Additional materials:
Lending library books available at Baptist Campus Ministries:
Gravity, True for You But Not For Me
I Don’t Have Enough Faith To Be An Atheist
Cold Case Christianity
Other helpful resources:
Should Christians be Anti-Intellectual? (pdf to download)
http://knowwhatyoubelieve.com/believe/evidence/apologetics_introduction.htm
http://carm.org/eight-reasons-why-we-need-apologetics
http://www.bethinking.org/apologetics/what-is-apologetics-and-why-is-it-important