Giving an Answer – Part 15
Who is Jesus?
1 Peter 3:15
This is our 15th lesson in this series on ÒGiving an
AnswerÓ where weÕve been studying 1 Peter 3:15, which is focused on the command
to every believer. It is not an option. Whoever you are, we are to be prepared,
be ready, be trained as part of preparation, to be
able to give an answer for the hope that is in us. We have to understand these
things. WeÕve spent a lot of time talking about how to do that at the beginning, that how we do
something is as important as what we do. For a right thing done in a wrong way is wrong. So
methodology is important.
IÕve emphasized that. There were probably a dozen
things, when I was in seminary, that Tommy Ice and I constantly got into
discussions with other students about, and that was, ÒYou canÕt do that,
because thatÕs the wrong way.Ó ItÕs the methodology. ÒWhat part of that donÕt you
understand?Ó
And in Christendom thereÕs this idea, because they are
influenced by the pragmatics of the world, that ÒIf it gets somebody saved,
then it must be okay.Ó No. Just because GodÕs grace allowed His Word to bear
fruit doesnÕt mean that you had anything to do with it or that He blesses the way you did
it. And a right thing done in the wrong way is still wrong. So we had to
understand that.
Now weÕre looking at some of the things that we need
to control in terms of basic information. Because facts are still important,
evidences are still important, and that information is important. And what IÕm
hoping to do in these few lessons is just capture a few things--not give you
everything there is to document these--but just two or three things that you
can grab hold of and put on a 3 x 5 card and memorize so that if something
comes up, you can say, ÒOkay. I remember this, this, and this.Ó You may not
remember these quotes, but you can remember two or three of the people who gave the
quotes. And thatÕs important.
So what weÕve done here is look at three questions.
Tonight weÕre going to look at the question, ÒWho was
Jesus?Ó which is the 2nd question.
The 1st question was: Can we trust the Bible? As part
of that, we have the question, ÒCan we trust the gospel records?Ó Yes, we can.
I didnÕt spend a lot of time on that, because if we can trust the Bible--and
the gospels are part of the Bible--then we can trust the gospel records. So I
didnÕt drill down on that particular area.
So tonight when we look at the question, ÒWho was
Jesus?Ó we can surely trust the Gospel records. IÕve had people say, ÒWell
donÕt you know that the Gospels were not written down until 100, 150, or even
200 years after Jesus?Ó I said, ÒThatÕs interesting, because if you look at
some of the early sermons that we have, notes, and scraps of paper called
lectionaries that just had written down on them the daily or weekly reading of
Scripture in the church services, we have quotes from the Gospels that go back
into the late 1st century. So if they were not written until 150, then itÕs
kind of unusual that somebody would be quoting from Matthew as early as 85 or
90 and that we would have a scrap from the Gospel of John from approximately
120. So just knowing some things like that sort of helps put you in a position
where youÕre not on the defensive but on the offense in having a conversation
with somebody. So we asked this question, ÒWho was Jesus?Ó
The third question has to do with the resurrection,
and that is, ÒDid Jesus really rise from the dead?Ó Is that just something made
up? Is that just something legendary? ArenÕt there other mythologies that have
people rising from the dead? Is this unique? Is this documented? How do we know
Jesus rose from the dead? So we will get to that.
But tonight and next week weÕre going to address this
question, ÒWho was Jesus?Ó Now that really involves three things. The 1st part
of this we looked at last week.
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Prophecies from the Old Testament.
We looked at about nine of them last week. I talked
about the probabilities of them being fulfilled in one person, and itÕs just
almost mathematically impossible, according to the laws of probability, for one
person to fulfill nine of them. And I talked about the fact that itÕs equivalent to
the chances of a blind man choosing a marked silver dollar. If you were to
spread out silver dollars across the entire state of Texas to a
depth of two or three feet, and the chances of one person, blindfolded or
blind, going out and picking that marked coin--itÕs not going to happen. So
thatÕs the same probability.
So being able to understand that is very helpful.
So, the prophecies from the
Old Testament. There were over 100 that were
fulfilled by Jesus at His 1st coming. The others will be fulfilled when He
returns a 2nd time. Understanding that there are two comings of the Messiah,
one for suffering and one in glory, is important, especially if youÕre talking
with somebody whoÕs from a Jewish background. The question that they always ask
is, ÒWell, Jesus didnÕt fulfill all the prophecies of the Messiah, He only
fulfilled some
of them.Ó And walking through that twofold aspect of His coming is important,
because they still focus on the kingdom glory promises rather than the
suffering Savior promises.
So we looked at prophecies from the Old Testament.
Tonight weÕre going to look at this question, ÒDid Jesus really exist?Ó and
ÒWhat did He say about Himself?Ó ÒWho is Jesus?Ó So thatÕs our starting point
tonight.
Bertrand Russell, in an essay entitled, ÒWhy I am not
a Christian,Ó wrote the following. Bertrand Russell was a 20th-century skeptic.
He was a philosopher. He was considered very intelligent, but heÕs a pagan
philosopher. He was an atheist. He was a total skeptic about
Christianity--totally rejected everything about Christianity. He wrote, in the
early 20th century, ÒHistorically it is quite doubtful whether Christ ever
existed at all, and if He did we know nothing about Him.Ó
Now today we live in a world where a lot of young
people especially, but some older people as well, have been so enmeshed in
fantasy. They have watched so many fantasy TV shows, so many fantasy movies,
and read so much science fiction, that for some of these people itÕs really
hard for them to separate fact from fantasy. So they donÕt really understand
whatÕs true and whatÕs not true. TheyÕre not people who have spent a lot of time
studying history.
But somebody like Bertrand Russell should have known
history, and that this was, even at his time, a totally bogus claim. We do have many
sources that reference Jesus--not just biblical and not just from the early
church.
He went on to say, regarding Christ, ÒI cannot myself
feel that either in the matter of wisdom or in the matter of virtue Christ
stands quite as high as some other people known to history. I think I should
put Buddha and Socrates above Him in those respects.Ó I would want to know,
ÒWhat do you mean by ÔwisdomÕ? What do you mean by ÔvirtueÕ? And where do you
get those ideas?Ó Asking those kinds of questions.
Now in order to put together the introduction for
this, there are still people today, despite all of the historical and literary
evidence that Jesus existed, still doubt that. I went to Richard DawkinsÕ
website, and there is a short article there by a man named Raphael Lataster. He
said, ÒThe first problem we encounter when trying to discover more about the
historical Jesus is the lack of early sources.Ó What he means by that is
[paraphrasing], ÒThere arenÕt any, other than the Bible.Ó So thatÕs part of his
assumption he puts out there.
He says, ÒThe earliest sources only reference the
clearly fictional Christ of Faith.Ó So thatÕs another claim that he makes
[paraphrasing], ÒYou do have a few early sources, but the earliest ones are
only talking about Jesus as He is understood to be the Savior of the world.Ó So
thatÕs his claim--that there are no sources other than those who are pro-Jesus
as Savior.
He says, ÒThese early sources, compiled decades after
the alleged eventsÉÓ Now ÒdecadesÓ can be an ambiguous term; that can be 30
years or it can be 130 years. He says they were Òcompiled decades after the
alleged events, allÉÓ Notice the word Òall.Ó Whenever youÕre reading something
like this, always look to the meaning of Òall.Ó Whenever somebody says Òall,Ó
usually thatÕs where they have a problem.
ÒAll stem from Christian authors eager to promote
Christianity--which gives us reason to question them. The authors of the
Gospels fail to name themselves, describe their qualifications, or show any
criticism with their foundational sources--which they also fail to identify.Ó
Now a question you would ask there is, ÒWell, would you tell me where Tacitus
defines his sources? Or where Suetonius defines his sources? Or some of the
contemporary historians from that time--just any ancient literature—do
they define sources or do they necessarily give authorship in the way that we
do in modern times?
Then he makes the claim, ÒFilled with mythical and
non-historical information, and heavily edited over timeÉÓ Where does he get
that information? Document that! These are claims or assertions that are made
that have no foundation. There is no evidence of that;
they just constantly get thrown out, but thereÕs nothing to back them up.
So letÕs look at just some facts and some information
to indicate that there is information out there. One of the things they always deny is
their understanding of the of the New Testament.
YouÕll still run into people who do this. They will want to late date the New
Testament. What do I mean by Òlate date?Ó ÒNone of it was written in the 1st
century. Maybe
Paul, a few things, but a lot of it was written in the 2nd century and much,
much, much later.Ó And the problem is you go back to what I taught when we
looked at confirmatory evidence of the Bible, that there is evidence that the
New Testament was all written in the 1st century.
But thereÕs a scholar by the name of John A. T.
Robinson. Robinson wrote a book called Honest to God in the early 60s, and heÕs
considered the father of the ÒGod is deadÓ movement. But he also wrote a book
later on the Gospels. Now this is a guy who is a bona fide liberal theologian,
rejects supernaturalism, rejects what you and I would consider anything close
to a conservative view of the Bible, and he claims--and conservative Christians
wouldnÕt even go along with this--that every book in the New Testament was written
before the fall of Jerusalem--that it was all written before 70. So thatÕs an
important piece of information to have, because it shows that people who claim
it was all written later, hereÕs one of their greatest scholars, and he puts
everything before 70. You are going to have to put it in the 1st century if
youÕre honest with archaeological evidence, inscriptional evidence, things of that nature.
I want to start with non-Christian writers who say
something about Jesus and give evidence that they are aware of the existence of
Jesus and the beliefs of Christians and the expansion of Christianity. The 1st
one weÕre going to look at is Cornelius Tacitus.
His dates are A.D. 55-120. So heÕs born about the time
that the church is really expanding. HeÕs born a little over 20 years after the
crucifixion. And his time of adulthood is from about 75, after the fall of
Jerusalem, until about 120, a period of about 45 years. Gary Habermas, who is
an evangelical scholar, has written a book on Jesus and the evidence for His
existence, the resurrection, and a number of other apologetics works, says that
Tacitus was, ÒÉa Roman historian who lived through the reigns of over a half
dozen Roman emperors. He has been called the Ògreatest historianÓ of ancient
Rome, an individual generally acknowledged among scholars for his moral
Òintegrity and essential goodness.Ó ThatÕs a quote from Moses Hadas who wrote
the ÒIntroductionÓ to The Complete Works of Tacitus.
So Hadas is certainly not a
believer. The name sounds very Jewish, but he affirms the importance of Tacitus
as a witness in his historical works of Rome in the 1st century.
Tacitus wrote two works: Annals and Histories. The Annals, we believe,
originally had 18 books; not all of them have survived. But it covers the
period from Caesar AugustusÕ death in 14 to that of Nero in 68. And the Histories begins after NeroÕs death and goes to the death of Domitian
in 96.
The Annals was written about 115. So think about that--that is about 80
years after the death of Christ. He wrote that, and he is talking about and
describing what happened in Rome with the great fire of Nero and how this fire
started. IÕve read other accounts recently that in Rome, especially in the
poorer sections, everything that was built was built of wood and it was hovels.
And they were very close together. The streets and alleys were very narrow. And
it would be very easyÉ In fact, there were always fires that would spring up
from fire in the fireplace, cooking fires would get out of control, things like
that.
So Nero had to find an explanation for this. So he
pinned it on the Christians. Because otherwise it reflected so poorly on him,
and that was what the rumor was.
So Tacitus writes in his Annals, ÒConsequently, to get rid of the
report, Nero fastened the guilt and inflicted the most exquisite tortures on a
class hated for their abominations, called Christians by the populace.Ó The 1st
thing we learn is that thereÕs clearly a group in Rome, at the time of Nero, that are called ÒChristians.Ó
So if thereÕs a group that are called Christians, then
that presupposes a certain amount of information and knowledge about Jesus by
that time. It names Him ÒChristus,Ó which is a misspelling, but that often
happens in the ancient world.
ÒChristus, from whom the name had its origin,Ó and
then he tells us something about Christ, that He Òsuffered the extreme penalty
[which would be death; a penalty is an execution] during the reign of
Tiberius.Ó So it locates it at the time of Tiberius, and an even narrower
timeframe would be during the time that Pontius Pilate was a procurator.
And then he says, a very enigmatic statement, ÒÉand a
most mischievous superstition.Ó I think maybe that is an allusion to the
resurrection.
ÒÉa most mischievous
superstition, thus checked for the moment.Ó Okay? that
is, this movement was checked by the death. But he says, ÒÉagain
broke out not only in Judaea.Ó So something happened to stop it, and then all
of a sudden it just broke out in Judea. ÒÉthe 1st
source of the evil, but even in Rome, where all things hideous and shameful
from every part of the world find their centre and become popular.Ó
So what we see in this quote is that,
1.
He recognizes the historicity of
Jesus.
This is written in 115, but heÕs writing the history
that occurs in Rome in the 50s and 60s. He recognizes the historicity of Jesus.
2.
He recognizes the historicity of
Pilate.
There is no other ancient source that mentions Pilate.
Now, a couple of weeks going when I talked about archaeology, we have found,
around 1990, there was discovered a slab with an inscription about Pontius
Pilate on it at Caesarea by the Sea. There is a facsimile of it there; the
original is in the Israel Museum in Jerusalem. So he attests to the historicity
of Pilate.
3.
He recognizes the time frame of
JesusÕ existence; it is under Tiberius.
4.
He affirms His death by execution.
5.
And implies indirectly the resurrection.
So contrary to the claim that thereÕs nothing written
affirming the existence of Jesus from an early source, or anybody other than
those who are sympathetic with Jesus, this is wrong.
Now there is a 2nd quote. I found this one quite
interesting. We havenÕt gotten there yet in Matthew, but what happens at the
time of JesusÕ death? What happens between 12 and 3? The earth is covered in
darkness, right? Is that just local, or is that evidenced throughout the
empire? And we see a couple of different writers; their works havenÕt survived,
but theyÕve been quoted by others later on that there was a time of darkness
that they try to explain as an eclipse. The problem with that is you canÕt have
a solar eclipse at the time of the full moon. Jesus is crucified at Passover,
which is a full moon, so their explanation doesnÕt work.
One of these is the Thallus who live lived around 52.
Okay? So heÕs about the time of the early writings of the Apostle Paul. HeÕs
quoted by Julius Africanus, a Christian, in A.D. 221. So his works survived for
a while, but theyÕre no longer extent. And Thallus states, ÒOn the whole world
there pressed a most fearful darkness; and the rocks were rent by an
earthquake, and many places in Judea and other districts were thrown down.Ó
Africanus writes, ÒThis darkness Thallus, in the third
book of his History, calls, as appears to me without reason, an eclipse of the
sun.Ó
A third example is from the writings of an
administrator in the Roman Empire in Bithynia. This is in the north central
area of what we call Turkey today. He was a Roman author, writer. His father,
Pliny the Elder, wrote about natural history, wrote about creation, flowers,
animals, things of that nature. And Pliny the Younger,
as an administrator, was responsible for carrying out persecutions of
Christians. And so, as he is doing this, heÕs wondering how effective this
really is. They are willing to die because they have this belief in
resurrection. TheyÕre not too concerned about dying, because they are going to
go right to heaven. It really doesnÕt scare them; theyÕre not fearful. How far
should he go? So heÕs writing to Trajan, the Emperor, to find out just what he
should do and how he should handle this.
And in his letter he says, ÒThey (the Christians) were
in the habit of meeting on a certain fixed day before it was lightÉÓ That is a recognition of the remembrance of the resurrection early
in the morning.
ÒÉon a certain fixed day
before it was light, when they sang in alternate verses a hymn to Christ [so
there is historical attestation there], as to a god [indicating the deity; they
treated Christ as God], and bound themselves by a solemn oath, not to [do] any
wicked deeds, but never to commit any fraud, theft or adultery, never to
falsify their word, nor deny a trust when they should be called upon to deliver
it up; after which it was their custom to separate, and then reassemble to
partake of food--but food of an ordinary and innocent kind.Ó
So, basically, what he recognizes here is that for all
practical purposes these Christians were just like anybody else. They worshiped
their God, Jesus. Later in the letter he talks about His followers as believing
in this excessive superstition and a contagious superstition, which is similar
to Tacitus. IÕll talk about Suetonius next. Suetonius talks about that in the
same way.
This talk about Òfood of an
ordinary and innocent kindÓ is a reference to communion and what was called in
the early church a Òlove feastÓ when everybody would come together and eat
together. So he doesnÕt see anything extremely dangerous about these
Christians, and he sees them as being fairly moral and ethical.
Now the next witness of the existence of Jesus at this
time is by Suetonius. Usually, he is just referred to as Suetonius. His full
name is Suetonius Tranquillas. He was another Roman historian along with
Tacitus. And he makes one reference to Jesus and one to Christians, and he writes
during the time of Emperor Hadrian, 117 to 138. For those of you who connect
that to Jewish history, Hadrian is the one who invaded Israel during the 2nd
Revolt, the Bar Kokhba revolt, and heÕs the one who cast all the Jews out of
Jerusalem, renaming it Aelia Capitolina. Also, heÕs the one who renamed Judea
ÒPalestineÓ in order to just remove all their history, wipe it out, and do away
with it. So thatÕs Hadrian; he also built HadrianÕs Wall up in the north of
Britain to keep the Picts and the ScotÕs out.
So he wrote about an event at the time of Claudius.
And he states, ÒBecause the Jews at RomeÉÓ If you remember, Acts tells us that
Claudius kicked all the Jews out because they were causing trouble. Well, he
says, ÒBecause the Jews at Rome caused continuous disturbances at the
instigation of Chrestus [this is another misspelling, but he is talking about
Christ], he expelled them from the city.Ó
If you remember, when we were studying Acts, we talked
about Paul traveling to various cities in Asia Minor and Greece. He would go to
the synagogues 1st, and then there would be this uproar and
riots caused by the Jews--and sometimes by Gentiles like the
silversmiths in Ephesus. So this would cause an uproar.
Apparently, there were some riots in Rome caused by
the Jews who were rejecting Jesus. And, of course, Christianity was in the womb
of the Jewish culture. So that would have caused quite an
uproar in Rome. So, for that reason, he says that Claudius expelled
them.
Now another source of information other than these
Gentile pagan writers from the 1st century is Flavius Josephus. And Josephus is
an important source because Josephus is Jewish. Josephus lived in the 1st
century. He was born around 40 to 50. He is a general in the Jewish army at the
time of the Jewish revolt in 66 to 70. His army that he has command of is in
the north in Galilee, and heÕs defeated and he surrenders his troops. Then he
went over to the Romans. He said, ÒThereÕs no way we can defeat them. Everybody
needs to just give up, give in. We canÕt do it.Ó So the Jews viewed him as a
traitor.
Josephus was taken in as a member of the household for
Titus and Vespasian. They are the Flavian emperors, so he adopts their family
name as his; that is why he is called Flavius Josephus. After all that was over
with he goes back to Rome. He wrote on the histories of the Jews and the
antiquities of the Jews. So he writes a lot about the wars of the Jews. And he
is an excellent source to read about what is going on in the 1st century. He
also wrote, in the Antiquities of the Jews, what we would refer to as the biblical
history but also the intertestamental history of the Jews.
In Antiquities XVIII, 33 thereÕs a highly
controversial passage where he talks about Jesus. Now in this quote I have
italicized certain lines. ThereÕs a lot of debate over this and I believe, on
the basis of what IÕve studied and the questions IÕve asked friends of mine
whoÕve spent more time studying this, that these italicized lines were probably
inserted by Christians at some later date. ThereÕs enough evidence that they
are probably not original. But even if theyÕre not original, this statement
says a lot about the existence of Jesus. So IÕm going to read it, and I will
leave out the italicized lines.
ÒNow there was about this time Jesus, a wise manÉÓ
Now, a wise man in Israel is a man who is from God, a man who is a prophet, a
man who is an expositor of the law. So by calling Jesus a Òwise manÓ he is
saying a lot about who Jesus was. The statement Òif it be lawful to call him a
manÓ is inserted later.
ÒFor he was one who wrought surprising feats [or
miracles in some translations] a teacher of such men as
receive the truth with pleasure.Ó Here we learn that this Jesus is a
teacher of men; it indicates that He wouldÕve had a group of disciples or
students who followed Him around. It also tells us that He performed miracles.
It goes on to say, Òhe drew over to him both many of
the Jews, and many of the Gentiles.Ó And that tells us that there were both
Jews and Gentiles who followed Him. Then it says, ÒHe was (the) Christ,Ó or He
was the Messiah. ThatÕs was inserted as well.
ÒAnd when Pilate, at the suggestion of the principal
men among us, had condemned him to the cross, those that loved him at the 1st
did not forsake him.Ó Now what he is saying there tells us that itÕs at the
time of Pilate, that He was punished because of the instigation of rulers among
the Jews, Òthe principal men among us,Ó that He was condemned to the cross.
That is, He would be executed with one of the worst deaths assigned to
criminals.
ÒThose that loved him at the 1st did not forsake him.Ó
Now we think, ÒWell, wait a minute. Peter denied Him. And they ran when He
died.Ó But they came back. So His followers ultimately didnÕt leave Him because
of the resurrection; we know the rest of that story.
Then thereÕs this insertion, ÒFor he appeared to them
alive again the third day as the divine prophets had foretoldÉÓ So the rest of
it is not part of the original. But that tells us a lot about the historical
existence of Jesus. And that He has attestation from non-believers, from
non-Christians in the 1st century, both Christians and Jews.
Now another thing you can say about the Jews is that
in the 1st century, the 2nd century, and the third century there was a lot that
was said and written in the Talmud about Jesus. Now, when most people cite the
Talmud and what the Talmud says about Jesus, they site from the Babylonian
Talmud. The Babylonian TalmudÕs bad enough, but when you look at what is said
about Jesus in the Palestinian Talmud, it is exceptionally blasphemous. It is really
hostile to Jesus. The Babylonian Talmud is just hostile to Jesus.
But there are a number of things that you can see in
relation to the Talmud. But it clearly affirms that the Jews accepted His
historical existence.
A couple of pages from the earlier quote, thereÕs
another statement by Josephus talking about the death of James, that he was
Òthe brother of Jesus, who was called Christ.Ó That
wouldnÕt make sense unless you had already introduced Hm into the narrative in
an earlier page.
Now, in the Talmud, Sanhedrin 43a, we find the
statement, ÒOn the eve of the Passover Yeshu [which is Jesus]. The Greek is
IƒSOUS. ÒYeshuÓ just doesnÕt have the last syllable ÒahÓ on there. They are all
forms of the same name.
ÒOn the eve of the Passover Yeshu was hanged.Ó Now
Paul talks about cursed is any man who hangs on the tree. This was a euphemism
in Jewish language that related to how they described someone who was
crucified. It comes from a prophecy in the Old Testament that was actually
before crucifixion was invented and introduced. So that was applied to those
who were crucified. So Sanhedrin 43 recognizes that ÒYeshuÓ was ÒhangedÓ or
crucified, and then it adds a number of fanciful things that arenÕt true.
But there are a number of other places in the
Talmud--I didnÕt want to get sidetracked into all this--where they try to
refute the virgin birth of Mary. They say that she had an affair with this
Roman soldier named Pantera. And some people think that thatÕs a play on words,
that it wasnÕt really an actual soldier, that they just made up the name
because itÕs a play on words and it sounds very similar to Òparthenos,Ó which
is the Greek word for Òvirgin.Ó
So you have these statements. But what they tell us in
their opposition to Jesus is that they are a testimony to the historicity of
Jesus, that He wasnÕt a myth, He wasnÕt just something that was dreamed up by
His followers later on. But you have the ongoing hostility by the Jews as
exhibited by the statements in the Talmud.
Then there is another statement by Phlegon. And he is
a freedman of Hadrian. He was born about 80. And he wrote an apology to
Hadrian. And Origen records from his 13th book. He says, ÒNow
Phlegon, in the thirteenth or fourteenth book, of his Chronicles, not only
ascribed to Jesus a knowledge of future, but also testified that the result
corresponded to His predictions.Ó
Another quote in Origen,
because weÕve lost the original. PhlegonÕs
works are no longer extent. He quotes Phlegon regarding this darkness at the
time of the crucifixion, ÒAnd with regard to the eclipse in the time of
Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the
great earthquakes which then took place, Phlegon too, I think, has written in
the thirteenth or fourteenth book of his Chronicles.Ó Julius Africanus, whom I
mentioned earlier, also quoted Phlegon with regard to this, and he attempted to
explain away the darkness in terms of an eclipse which,
of course, couldnÕt work.
So we have all these sources. It just shows that, no
indeed; there are these quotes. Now if you want to remember some things, just
remember three things.
1.
Remember Tacitus.
2.
Remember Suetonius.
3.
Remember Josephus.
Just remember those three. In a conversation if
somebody says something, you can just say, ÒWell, there are statements by
Tacitus, Suetonius, and Josephus that affirm the historicity of Jesus.Ó Now you
can always go find the exact data from some reference book like Evidence that
Demands a Verdict or HabermasÕs book. A number of other resources give this
information, and you can get that later. But that gives you something to hold
on to.
Then we have these statements by Christians. Clement
of Rome is late 1st century. HeÕs the Bishop of Rome. He wrote an epistle to
the Corinthians in 95. And itÕs mostly doctrinal and related to ethical topics,
but in the middle of it he says something about the Gospel and Jesus. He says,
ÒThe Apostles received the Gospel for us from the Lord Jesus Christ; Jesus
Christ was sent forth from God. So then Christ is from God, and the Apostles
are from Christ. Both therefore came of the will of God in the appointed order.
Having therefore received a charge, and having been fully assured through the
resurrection of our Lord Jesus Christ and confirmed in the word of God with
full assurance of the Holy Ghost, they went forth with the glad tidings that
the kingdom of God should come.Ó Now thatÕs a great quote! You canÕt write that
if the Gospels arenÕt written until 150 or 180 or 200. You canÕt write this if
Jesus didnÕt actually exist in the 1st century. So this is good validation of
the historicity of Jesus.
Ignatius of Antioch was a bishop in Antioch in the
early 2nd century, around 110, 115. And heÕs arrested; he is taken to Rome. On
the way he wrote seven letters; six were to churches, and one was to Polycarp,
who was a personal student and disciple of the Apostle John. And in his epistle
to the Trallians he wrote, ÒJesus Christ who was of the race of David, who was
the Son of Mary, who was truly born [so heÕs emphasizing the physical humanity
of Jesus] and ate and drank, was truly persecuted under Pontius Pilate, was
truly crucified and died in the sight of those in heaven and on earth and those
under the earth; who moreover was truly raised from the dead, His Father having
raised Him, who in like fashion will so raise us also who believe on Him.Ó
See? So you have these statements: he affirms who He
is; he affirms that He is a descendent of David; born of Mary; persecuted under
Pontius Pilate; and He died and then rose from the dead.
In the epistle to the Smyrneans he says, ÒFor I know
and believe that He was in the flesh even after the resurrection; and when He
came to Peter and his companyÉÓ He goes on in this quote to affirm the
historicity of Jesus.
Then in a third epistle to the Magnesians he says, ÒBe
ye fully persuaded concerning the birth and the passion and the resurrection,
which took place in the time of the governorship of Pontius Pilate; for these
things were truly and certainly done by Jesus Christ our hope.Ó So again, you
have clear documentation of His historicity.
Then also Quadrutus in 125
in his apology to Hadrian refers to Jesus, to His miracles, that He healed
people, raised some from the dead. And at the end he says, ÒSo that some of
them have also lived to our own times.Ó You can still go talk to some of these
people who were raised from the dead and who were healed at the time of
Jesus—they are still alive. Some of the children and young people would
be pretty old, but they were still alive.
So this is the historical evidence that substantiates
the historicity of Jesus. No one who is educated, no one who is knowledgeable,
no one who knows anything about history can possibly claim that Jesus never existed, that HeÕs a
non-historical figure. But what they then try to do is they try to say, ÒWell,
He was just a good moral teacher.Ó
We will address this more next time. ÒHe was just a
good moral teacher,Ó or in the 60s and 70s, ÒHe was a revolutionary,Ó and there
were various other claims.
But before we get to that, we need to understand,
ÒWhat did Jesus claim about Himself? So what did Jesus say? WhatÕs recorded in
the Gospels? Now this presupposes the truthfulness and the accuracy of the
Gospels, that they were written by eyewitnesses, which
is what they claim, and that they were not written some 100 or 200 years later.
And thereÕs a lot of documentation for that, which I sort of skipped over when
we looked at the Bible. Because if the BibleÕs what it claims
to be the Gospels clearly reflect an early 1st century environment.
They are accurate in all areas. NothingÕs ever been demonstrated that proves
them wrong.
In Mark chapter 14 we have Jesus in His trial before
the high priest. We are told, ÒAnd the high priest stood up in the midst [in the middle of this
trial--this is one of the six trials of Jesus] and asked Jesus, saying, ÔDo You answer nothing?ÕÓ Because Jesus is fulfilling the
prophecy of Isaiah 53, ÒLike a lamb before its shearers is dumb, so He opened
not His mouth.Ó
ÔDo You answer nothing? What is it these men
testify against You? ÒBut He kept silent and answered
nothing. Again the high priest asked Him, saying to Him, ÔAre You the Christ,
the Son of the Blessed?Õ Ó In other words, ÒAre You
the promised Messiah from the Old Testament, the Son of God?Ó
ÒJesus said, ÔI am. And you will see the Son of Man sitting at the right
hand of the Power, and coming with the clouds of heaven.Õ Ó The term Òthe
PowerÓ is a circumlocution talking about God.
So, Jesus there talks about
1.
ÒI am.Ó He is affirming that He is the
Messiah.
2.
He refers to Himself as the Son of Man,
which is a messianic title from Daniel 7:13.
3.
He is seated at the right hand of the
Power; thatÕs from Psalm 110.
4.
And Daniel 7 also says the Son of Man
will come with the clouds of heaven.
Immediately, the high priest tore his clothes. Now thatÕs
just not for dramatic effect. He tears his clothes and says, ÒWhat else do we
need? We donÕt need any other witnesses. HeÕs condemned himself before us by
claiming to be God,Ó which is what they crucified Him for.
And then he addresses the Sanhedrin. He says, Ò ÔYou have heard the blasphemy! What do you think?Õ And they
all condemned Him to be deserving of death.Ó HeÕs condemned to death for claiming
to be Who He is--the Son of God.
Now in Leviticus 10:6 and Leviticus 21:10 the Torah
prohibited the high priest from tearing his garments. He was not to uncover his
head or to tear his clothes, Òlest you dieÓ upon the penalty of death. It was the death penalty
for him to take his headgear off or tear his clothes as prohibited in Leviticus
21:10. The only
exception to this was in the case of blasphemy. ThatÕs why tearing of the robe
is so significant:
It could only happen--and it was required to happen--in the case of blasphemy.
Now I mentioned that those two statements of Jesus
about the Son of Man coming with the clouds and then sitting at the right hand
come from Daniel 7:13, which is talking about the Son of Man in heaven going to
the Ancient of Days to request the kingdom, and the Ancient of Days giving the
kingdom to Jesus. This is one of those passages you ought to have underlined in
your Bible. WeÕve alluded to it or gone to it many, many times in the study of
Matthew on Sunday morning. ThatÕs a passage you ought to know.
Of course, the same with Psalm 110:1, ÒThe Lord said to
my Lord.Ó Well, whoÕs the Lord? The Lord, here, is Yahweh, God the Father,
speaking to Òmy Lord.Ó David is speaking; who is his Lord? Who is over David? HeÕs the
king of Judah; thereÕs nobody over him other than God. So it indicates the two
Persons--at least two Persons--in the Godhead. And the One, Yahweh, says to the
Other, ÒSit at My right hand, till I make Your enemies
Your footstool.Ó So He is seated until those enemies are defeated, which occurs
during the campaign of Armageddon when God the Father gives the kingdom to God
the Son, the Son of Man, and He returns.
ItÕs very clear that Jesus claimed to be the Son of
God. And, in fact, the centurion at the cross recognizes this was the cause of
his crucifixion. ÒHe
trusted in God; let Him deliver Him now if He will have Him [this is said
with great sarcasm]; for He said, ÒI am the Son of God.ÕÓ ThereÕs the testimony there
that He is crucified by claiming to be the Son of God.
Now what I want you to do at this point is I want you
to turn in your Bibles to each of these references and you should underline
these references. These are clear statements where Jesus claimed to be God.
Some people say, ÒNo, no, no, no, Jesus never claimed to be God.Ó ÒWell, why do
you say that? Where do you get that evidence? The Gospel accounts say that He
claimed to be God.Ó
ÒWell, I donÕt trust the Gospel accounts.Ó See, this
gets into a series of regression, so you have to be able to at least say,
ÒWell, why donÕt
you believe in the Gospel accounts? What evidence do you have that they could
not possibly be giving accurate information about Jesus?Ó
In John 10:25-31, Jesus again is in a confrontation
with the Jewish leadership. When He talks about the Jews, John and other
writers--even Josephus--refers to them as Òthe Jews.Ó Some people come along
and say, ÒSee, thatÕs anti-Semitic.Ó ItÕs not anti-Semitic. John is a Jew.
Jesus was a Jew. All the disciples were Jews. All the followers of Jesus were
Jews. You have a couple of exceptions in the Gospels of Gentiles becoming
followers of Jesus, but 99.9% of them were Jewish. ItÕs not a derogatory term.
It basically refers to the leaders of the Judean religious leadership. ÒJewÓ
comes from the word ÒJudah.Ó
John 10:25, ÒJesus answered them, ÔI told you, and you do not
believe. The works that I do in My FatherÕs name, they bear witness of Me. ÉÕ Ó Then He says, ÒI and My Father are one.Ó This is a
profound statement where Jesus is claiming to be God.
WhatÕs important to note is that when Jesus uses the
term ÒoneÓ here, the number one could be used in either
a masculine form, a feminine form, or a neuter form, depending on that to which
it was referring. So if it were referring to a masculine noun, then you would use a masculine
form of the word Òone.Ó If itÕs referring to a feminine
noun, it would be a feminine form. If itÕs referring to a neuter noun,
it would be using a neuter term. And what we have here is a neuter form of the word
Òone.Ó If it was masculine, Jesus would be claiming that He is
one in Person
with the Father. But HeÕs not claiming HeÕs identical in person with the Father; HeÕs claiming He
is one in essence with the Father, so He uses the neuter form of one.
But whatÕs their reaction? They understood exactly what
He was claiming--that He was claiming to be God. And they reached for the stones to
stone Him. And the text says that He just walked away.
He says in verse 32, ÒMany good works I have shown you from My
Father. For which of those works do you stone Me?Ó 33
The Jews answered Him, saying, ÒFor a good work we do not stone You, but for blasphemy, and because You, being a Man, make
Yourself God.Ó So they clearly understood what Jesus was claiming. After
this, Jesus just sort of walked through the crowd and disappeared, and they
didnÕt know where He was.
In John 5 we have another tremendous statement where
Jesus claims to be God. John 5:17-18. You ought to
underline each of these verses in your Bible. 17 But Jesus answered them, ÒMy Father has
been working until now, and I have been working.Ó And by linking them
together HeÕs implying, at least at this point, that TheyÕre
the same. And they get it. Look at verse 18. You donÕt get it, because we donÕt
think the way their language worked--but they got it. 18 Therefore the Jews sought all the more to
kill Him. They understood He was claiming to be identical with God. The
FatherÕs working, and IÕm working; WeÕre doing it
together.
18 Therefore the Jews sought all the more to kill Him, because
He not only broke the Sabbath, but also said that God was His Father, making
Himself equal with God. So when He
says, ÒMy Father,Ó notice that the Pharisees never refer to God as their
Father. It never shows up that way in the Talmud, the Mishnah, anything like
that.
ItÕs like the idiom, Òson of a murdererÓ which means
you have the characteristics of a murderer. It is not saying your father was a
murderer; itÕs saying you have the characteristics of a murder. So if the ÒsonÓ
of something is an adjectival form of that, then saying that God is your father
is identifying yourself with God, that you have the same qualities as God. So
thatÕs what they understood Him to be saying, and they sought to kill Him.
In John 8, a little further on from the passage we looked
at a minute ago, the debate intensifies with the Pharisees. 58 Jesus said to
them, ÒMost assuredly, I say to you, before Abraham was, I AM.Ó And whatÕs
happened in this debate is that He has made the statement that Abraham looked
forward to seeing His day and they replied somewhat sarcastically, ÒYouÕre a
young man; You couldnÕt have lived long enough for Abraham to have known you.Ó
And He says, ÒBefore Abraham was [past tense of the verb Òto beÓ]. Then He uses
the present tense, but He uses two words in Greek: EGŌ EIMI.
Now the proper name for God is ÒYahweh.Ó ÒYahwehÓ is
derived from the Hebrew verb Ôeháyeh which means Òto be.Ó Ôeháyeh and EIMI are the same words, our
word ÒisÓ or Òto be.Ó So when Jesus says ÒEGŌ EIMI,Ó He is repeating the
meaning of Yahweh by saying, ÒI AM.Ó What did God say to Moses when Moses said,
ÒWho do I say You are?Ó God said, ÒTell them that ÒI AM WHO I AM.Ó The name of God was often interpreted to be ÒI AMÓ;
HeÕs the self-existent One.
This is very well known in the Gospel of John; Jesus
has seven times that He refers to Himself as ÒI am.Ó We also think of, ÒI am the way, the
truth, and the life.Ó ÒI am the resurrection and the life.Ó ÒI am the door.Ó ÒI am the bread of life.Ó All of these
are these I AM, EGŌ EIMI, statements, and by using that term HeÕs making a
claim to deity. So He claims here that He is of His Father.
In John 8:19, which is earlier in that chapter, 19 Then they said to Him, ÒWhere is Your Father?Ó Jesus
answered, ÒYou know neither Me nor My Father. If you
had known Me, you would have known My Father also.Ó 20
These words Jesus spoke in the treasury, as He taught in the temple; and no one
laid hands on Him, for His hour had not yet come. But by saying that Òno
one laid hands on Him,Ó John is implying that they were hoping to, wanting to,
trying to, but they were not able to. So, again, heÕs reinforcing what he
indicates several times--their desire to kill Him because HeÕs committed
blasphemy.
Then the last verse from the Gospel of John is from
John 14:8-9. This is at the Upper Room Discourse. They are still talking in the
Upper Room. They are about to leave, theyÕre about to
go to Gethsemane. 8 Philip said to Him, ÒLord, show us the Father, and it is sufficient
for us.Ó ÒWe need to know the Father.Ó Jesus has just said, ÒIÕm going to
go to the Father,Ó and Philip says, ÒShow us the Father, and it is sufficient for us.Ó
9 Jesus said to him, ÒHave I been with you so long, and yet
you have not known Me, Philip? He who has seen Me has
seen the FatherÉÓ That is a strong claim!
Jesus clearly
claims again, and again, and again that He is God. That is clear--that was why
He was crucified.
Paul says the same thing. Two key passages. Romans
9:5, Òof whom
are the fathers [talking about the Jews] and from whom, according to the flesh
[in His humanity] Christ came, who is over all, the eternally blessed God. Amen.Ó So
HeÕs born according to the flesh, but He is also the eternally blessed God.
This is a clear statement that He is the God-man.
Then the last passage, one you should always be aware
of, is Philippians 2:6-11, the famous kenosis passage. WeÕve taught it, gone
through it many, many times; it is a clear statement that Jesus had the essence
of God. He was in the form of God in verse six. He didnÕt think that it was
necessary to assert
His deity; that is translated as Òdid not consider it robbery to be equal with God.Ó
ÒÉ taking the form of a bondservant,
and coming in the likeness of men.Ó So He was
in the essence of God, He took on the bondservant role in His humanity, found
in appearance as a man, became obedient to the point of death, even the death
of the cross.
9 ÒTherefore God also has highly exalted Him
and given Him the name which is above every name, 10 that at the name of Jesus
every knee should bow, of those in heaven, and of those on earth, and of those
under the earth, 11 and that every tongue should confess that Jesus Christ is
Lord, to the glory of God the Father.Ó
Then the last statement from the lips of Peter, 36 ÒTherefore let
all the house of Israel know assuredly that God has made this Jesus, whom you
crucified, both Lord and Christ.Ó So it was the clear testimony of the
early church and the apostles that Jesus was fully God. And it was the
testimony of Jesus Himself; He claimed to be God again, and again, and again.
And that blasphemy in the eyes of the Jewish leaders was why they crucified
Him.
So you canÕt get away with saying Jesus didnÕt claim
to be God. You canÕt get away with claiming there is no historical evidence
outside of the Bible for the existence of Jesus. ItÕs clear that Jesus existed
and that He claimed to be God. So if thatÕs true, what do you do with it? WeÕll look
at that next time.