“An Examination of History’s Most Significant Event”

1. “An Examination ofHistory’s Most Significant Event” “Exploring the Evidences for the Resurrection of Jesus of Nazareth”

2. Five Historic Principles Multiple, independent sources support historical claims Attestation by an enemy supports historical claims Embarrassing admissions support historical claims Eyewitness testimony supports historical claims Early testimony supports historical claims

3. ἀνάστασις(anastasis) Resurrection ἀνάστασις(anastasis) - a new life after a period of being dead. Pagans denied this possibility; some Jews affirmed it as a long-term future hope; virtually all Christians claimed that it had happened to Jesus and would happen to them in the future. All of them were speaking of a new life after 'life after death', a fresh living embodiment following a period of death-as-a-state (during which one might or might not be 'alive' in some other, non-bodily fashion). Nobody (except the Christians, in respect of Jesus) thought that this had already happened, even in isolated cases. So when the ancients spoke of resurrection, whether denying it or affirming it, they were telling a two-step story. Resurrection itself would be preceded (and was preceded even in the case of Jesus) by an interim period of death-as-a-state. Where we find a single-step-story - death-as-event being followed at once by a final state, for instance of disembodied bliss - the texts are not talking about resurrection. Resurrection involves a definite content (some sort of re-embodiment) and a definite narrative shape (a two-step story, not a single-step one). This meaning is constant throughout the ancient world.

4. Jesus - “Son of Man” First – the title appears only three times outside the Gospels as a reference to Jesus (Acts 7:56; Revelation 1:13; 14:14) Acts 7:56 56 and he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. Revelation 1:13 13and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around His chest. Revelation 14:14 14 then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on His head, and a sharp sickle in His hand.

5. Jesus - “Son of Man” And occurs only three other times during the first 120 years of early Christian writing.   Ignatius of Antioch – To the Ephesians 19 – the term applies to Jesus’ humanity Ignatius of Antioch – To the Trallians 9 – quotes Jesus’ use of the term “Son of Man” Anonymous Author – Epistle of Barnabas – applies the term to Jesus’ humanity The lack of references to Jesus as “Son of Man” outside the Gospels and minimal use by early church fathers contributes to the authenticity of this phrase, while denying the idea that it was invented by the early church. Second – the presence of the title “Son of Man” is in all four Gospels, meets the multiple attestation criteria of historical research. Third – the title lacks any evidence of theological evolution. At first glance, “Son of Man,” seems to place more emphasis on Jesus’ humanity then it does on his divinity.

6. Jesus - “Son of God” Mark 14:61-62 that Jesus claims and affirms he is the “Son of God” 61 Again the high priest was questioning Him, and saying to Him, “Are You the Christ, the Son of the Blessed One? 62 And Jesus said, “I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, AND COMING WITH THE CLOUDS OF HEAVEN.” Mark 13:32: 32But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone. Most scholars concede that Mark 13:32 contains an authentic saying of Jesus. (One reason for this is the Historical Principle of Embarrassment) (It is unlikely that Jesus’ claim to divinity had theologically Evolved – Jesus being omniscient – would know of the time of His return – but the verse is seemingly a statement emphasizing his limitation of knowledge)

7. Jesus - “Son of God” Matthew 11:27 (cf. Luke 10:22); 27 All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him. Another verse critical scholars generally agree is an authentic utterance is found in Mark 14:36. In this verse, Jesus refers to his Father by the term (Abba); a term that is so intimate that it is seldom applied to God by ancient Jews. Mark 14:36 36 And He was saying, “Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will.”

8. Jesus’ Prediction of Death and Resurrection Matthew 16:21-23 21 From the time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22 Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.” 23 But he turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s. Matthew 20:17-19 17 As Jesus was about to go up to Jerusalem, He took the twelve disciples aside by themselves, and on the way he said to them, 18 “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, 19 and will had Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.” Mark 9:31-32 31 For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” John 16:16 16 “ A little while, and you will no longer see Me; and again a little while, and you will see Me.”

9. Jesus’ Prediction of Death and Resurrection Mark 8:31-37 31 And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 and He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33 But turning around and seeing His disciples, He rebuked Peter and said, “Get Behind Me, Satan; for you are not setting your mind on God’s interests, but man’s. 34 and He summoned the crowd with His disciples, and said to them, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 35 For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. 36 For What does it profit a man to gain the whole world, and forfeit his Soul? 37 For what will a man give in exchange for his soul. Luke 9:22-25 22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” 23 An He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. 24 Fro whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. 25 For what is a man profited if he gains the whole world, and loses for forfeits himself?

10. Jesus’ Prediction of Death and Resurrection Luke 18:31-34 31 Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through he prophets about he Son of Man will be accomplished. 32 For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 33 and after they have scourged Him, they will kill Him; and the third day He will rise again.” 34 But the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said.

11. Strong Proclamations of Jesus’ Deity John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. John 20:20 And when He had said this, He showed them both His hands and His side. The disciples then rejoiced when they saw the Lord. Philippians 2:6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped Colossians 2:9 For in Him all the fullness of Deity dwells in bodily form,

12. Minimal Facts Approach Gary Habermas has completed one the most comprehensive investigation to date on what scholars believe about the Resurrection. Habermas collected more than 1,400 of the most critical scholarly works on the Resurrection written from1975 to 2003. In ‘The Risen Jesus and Future Hope’, Habermas reports that virtually all scholars from across the ideological spectrum – from ultra-liberal to very conservative – agree that the following points concerning Jesus and Christianity are actual historical facts:

13. Minimal Facts Approach • Jesus died by Roman crucifixion • He was buried, most likely in a private tomb • Soon afterwards the disciples were discouraged, bereaved, and despondent, having lost hope • Jesus’ tomb was found empty very soon after his interment • The disciples had experiences that they believed were actual appearances of the risen Jesus • Due to these experiences, the disciples’ lives were thoroughly transformed • The disciples were willing to die for their new belief • The proclamation of the Resurrection took place very early, from the beginning of church history • The disciples’ public testimony and preaching of the Resurrection took place in the city of Jerusalem, where Jesus had been crucified and buried shortly before • The gospel message centered on the preaching of the death and resurrection of Jesus • Sunday was the primary day for gathering and worshiping • James, the brother of Jesus and a skeptic before this time, was converted when he believed he also saw the risen Jesus • Just a few years later, Saul of Tarsus (Paul) became a Christian believer, due to an experience that he also believed was an appearance of the risen Jesus.

14. Minimal Facts Approach The Case for the Resurrection of Jesus – page 69

15. Jesus Crucifixion in the Gospels Matthew 27:32-34 32 As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross. 33 And when they came to a place called Golgotha, which means Place of a Skull,34 they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink. Mark 15:21-23 21  They *pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. 22 Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. 23They tried to give Him wine mixed with myrrh; but He did not take it. Luke 23:32-34 32  Two others also, who were criminals, were being led away to be put to death with Him. 33  When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left.34 But Jesus was saying, “ Father, forgive them; for they do not know what they are doing.” And they cast lots, dividing up His garments among themselves. John 19:15-17 15So they cried out, “ Away with Him, away with Him, crucify Him!” Pilate *said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16So he then handed Him over to them to be crucified. 17 They took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha.

16. The Case for the Resurrection of Jesus – page 50

17. Non-Christian accounts of Jesus’ crucifixion Josephus writes, “When Pilate, upon hearing him accused by men of the highest standing amongst us, had condemned him (Jesus) to be crucified….” Tacitus reports, “Nero fastened the guilt [of the burning of Rome] and inflicted the most exquisite tortures on a class hated for the abomination, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus.” Lucian of Samosata, the Greek satirist, writes, “The Christians, you know, worship a man to this day – the distinguished personage who introduced their novel rites, and was crucified on that account.” Mara Bar-Serapion, writing to his son from prison comments, “Or [what advantage came to] the Jews by the murder of their Wise King, seeing that from that very time their kingdom was driven away from them?” (Mara does not mention crucifixion as the mode of Jesus’ execution, but he does say the he was killed. The Talmud reports that “on the eve of the Passover Yeshu was hanged.” Yeshu is Hosjua in Hebre. The equivalent in Greek is Iesous (ee-ay-soos) or Jesus. Being hung on a tree was used to describe crucifixion in antiquity. Clearly, Jesus’ death by crucifixion is a historical fact supported by considerable evidence.

18. Burial of Jesus in a Tomb This burial account is part of Mark’s source material for Jesus’ passion story, and according to the commentator Rudolf Pesch is most likely based on eyewitness testimony and within seven years of Jesus’ crucifixion. Another very early source is from Paul (same source for the crucifixion) – 1 Corinthians 15:3-5. Again, Paul is quoting an old Christian tradition that has been dated within 5 years of the Jesus death (no later than Paul’s visit to Jerusalem in A. D. 36 (Galatians 1:18)), and could be earlier. As a matter of fact, the very word Paul uses to describe his visit to Jerusalem is a term used by Greek writers to designate fact-finding mission to well-know cities and sites of interest for the purpose of obtaining first-hand information about them. This suggests that Paul went to Jerusalem specifically in order to gain information about his faith from first-hand witnesses. Corinthians 15:3-5 …that Christ died for our sins in accordance with the Scriptures, and that He was buried, and that he was raised on the third day in accordance with the Scriptures, and that He appeared to Cephas, then to Twelve.

19. The Resurrection of Jesus

20. Independence of Traditions Several words or expressions which are unique in all the New Testament, such as “on the next day,” ”the preparation day,” ”deceiver,” “guard (of soldiers),” “to make secure,” “to seal.” The expression “chief priests and Pharisees,” is unusual for Matthew and never appears in Mark or Luke. The expression “on the third day” is also non-Matthean; he always uses “after three days. In general only 35 of Matthew’s 136 words in the empty tomb story are found in Mark’s 138 words. Similarly, only 16 of Luke’s 123 words are found in Mark’s account. Moreover, Matthew and Luke have only a dozen words in common, which shows the independence of their traditions.

21. Joseph of Aramethea We also have to consider the person: Joseph of Aramethea. He was a rich man, one of the seventy leading men of Judaism, a member of the Jewish Sanhedrin. Where in Acts it says the Jewish leaders crucified Jesus (Acts 2:23, 36; 4:10) and Mark reporting all of the Sanhedrin voted to condemn Jesus, Joseph of Aramethea would be the last person expected to care properly for Jesus. According to the late New Testament scholar Raymond Brown, Jesus’ burial by Joseph is “Very probable,” since it is “almost inexplicable” why Christians would make up a story about a Jewish Sanhedrist who does what is right by Jesus.

22. The Case for the Resurrection of Jesus – page 74

23. The Resurrection of Jesus

24. The Empty Tomb If we also consider the expression “he was buried, “ followed by the expression “he was raised” it would only be understood as an empty tomb by anyone present at the claims of the disciples. For first century Jews there would have been no question – it would only have meant one thing, an empty tomb. As E.E. Ellis remarks, “It is very unlikely that the earliest Palestinian Christians could conceive of any distinction between resurrection and physical, ‘grave-emptying’ resurrection. To them an anastasis (resurrection) without an empty grave would have been about as meaningful as a square circle.” Therefore with the early date and its origin of this tradition the early Christians could not have believed the tomb was not empty

25. The Empty Tomb The Markan story simply lacks legendary development, it is straightforward and unembellished by theological or apologetic influences of a later legendary account. The resurrection itself is not witnessed or described, and there is no reflection on Jesus’ triumph over sin and death, no use of Christological titles, no quotation of fulfilled prophecy, no description of the Risen Lord. To appreciate how restrained Mark’s narrative is, one has only to read the account in the Gospel of Peter, which describes Jesus’ triumphant egress from the tomb as a gigantic figure whose head reaches above the clouds, supported by giant angels, followed by a talking cross, heralded by a voice from heaven, and all witnessed by a Roman guard, the Jewish leaders, and a multitude of spectators! This is how real legends look; they are colored by theological and apologetical developments. By contrast, the Markan account is stark in its simplicity.

26. The Empty Tomb The evidence of the empty tomb is also attested to by the earliest Jewish polemic. In Matthew 28:11-15 we have the earliest Christian attempt to refute the Jewish polemic against the Christian proclamation of the resurrection: While they were going, behold, some of the guards went into the city and told the chief priests all that had taken place. And when they had assembled with the elders and taken counsel, they gave a sum of money to the soldiers and said, “Tell people, ‘His disciples came by night and stole him away while we were asleep.’ And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble.” So they took the money and did as they were directed; and this story has been spread among the Jews to this day. Our interest is in Matthew’s remark: “This story had been spread among the Jews to this day.” This remark reveals that the author was concerned to refute a widespread Jewish explanation of the resurrection. .” The Jewish polemic did not deny the empty tomb but instead entangled itself in a hopeless series of absurdities trying to explain it away. In other words, the Jewish claim that the disciples stole the body presupposes that the body was missing. The Jewish polemic itself shows that the tomb was empty. This is historical evidence of the highest quality, since it comes not from the Christian but from the very enemies of the early Christian faith.

27. The Empty Tomb – The Jerusalem Factor We also need to consider the “Jerusalem Factor” - this would be where the empty the empty tomb was found empty. In very close proximity to Jesus’ arrest and conviction, very close to the flogging and crucifixion. In the same area of the proclamation of the post-mortem appearance. If the tomb was not empty – the Jewish leadership would have exposed the deception.

28. The Case for the Resurrection of Jesus – page 61

30. The Case for the Resurrection of Jesus – page 61

31. Paul’s Credentials for Testimony This fact that Paul wrote his letters is attested by early and multiple witnesses 2 Peter 3:15-16;1 Clem 47:1-3 (c.96-96); Polycarp in To the Philippians 3:2; 11:2-3(c. 110); Ignatius, To the Ephesians 12:2 (c. 110)). Some early witnesses attribute specific letters to Paul. Clement of Rome (95) attributes 1 Corinthians to Paul (1 Clem. 47:1-3). Polycarp (c. 110) attests to Pauline authorship of Philippians and 1 Corinthians (To the Philippians 3:2; 11:2-3). Scholars also note a consistency of writing style and unified content throughout at least some letters ascribed to Paul. We can trust Paul as a witness for at least two reasons: (1) Like the disciples, he was willing to suffer continually and to die for his belief that the risen Jesus had appeared to him. This is strong evidence that he was not intentionally lying. (2) Early leaders of the church acknowledge his place of authority to be like that of the original apostles. Polycarp wrote that Paul “accurately and reliably taught the word of truth” (To the Philippians 3:2), and Polycarp lists Paul among the apostles (9:1). Around the same time as Polycarp, Ignatius wrote of his high regard for Paul (To the Ephesians 12:2). Ignatius seems to place Peter and Paul at an apostolic level of authority that is above his own (To the Romans 4:3)

32. Paul’s Credentials for Testimony Paul’s writings are cited twenty-one times by five of the apostolic fathers and perhaps alluded to on several other occasions. Ignatius cites him once: To Polycarp 4:1. Polycarp cites him sixteen times: To the Philippians 1:3; 2:2; 4:1 (3 times, the second of which may be a dual reference to 2 Corinthians 6:2); 5:1, 3; 6:1,2 (2 times); 9:2; 11:1, 2, 4; 12:1 (2 times). The author of 2 Clement cites him in 19:2. The author of Martyrdom of Polycarp cites him in 1:2. Papias cites him twice in Fragments, in Traditions of the Elders 2 (2 Corinthians 12:4) and 5 (1 Corinthians 15:25), although this portion of Fragments must be considered later, since it is from Irenaeus rather than the apostolic fathers. The epistle To Diognetus, which is included among writings of the apostolic fathers, cites Paul (12:5), but this epistle was probably written after 150 and is, therefore, not included among the twenty-one citations. The following letters of Paul are cited by the apostolic fathers, although not necessarily attributed to him: Romans twice (one of the references could be from Romans or 2 Corinthians, so it has only been counted once); 1 Corinthians three times; 2 Corinthians five times (one of the references could be from Romans or 1 Corinthians so it has ben counted once); Galatians once; Ephesians five times; Philippians twice; 1 Thessalonians once; 2 Thessalonians once; 1 Timothy twice.

33. Apostles’ Creed I believe in God, the Father Almighty,
    the Maker of heaven and earth,
    and in Jesus Christ, His only Son, our Lord: Who was conceived by the Holy Ghost,
    born of the virgin Mary,
    suffered under Pontius Pilate,
    was crucified, dead, and buried; He descended into hell. The third day He arose again from the dead; He ascended into heaven,
    and sitteth on the right hand of God the Father Almighty;
    from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost;
    the holy catholic church;
    the communion of saints;
    the forgiveness of sins;
    the resurrection of the body;
    and the life everlasting. Amen.

34. 1 Corinthians 15:3-9 3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4and that He was buried, and that He was raised on the third day according to the Scriptures, 5 and that He appeared to Cephas, then the twelve. 6After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep: 7then He appeared to James, then to all the apostles; 8and last of all, as to one untimely born, He appeared tome also. 9For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God.)

35. The Disciples Believed Clement, bishop of Rome (c 30-100), who most likely knew the apostle (as mention by Irenaeus and Tertullian) wrote to the church in Corinth around the year 95 emphasizing the churches central teaching, telling us that the apostles were fully assured by Jesus resurrection. “Therefore, having received orders and complete certainty cause by the resurrection of our Lord Jesus Christ and believing in the Word of God, they went with the Holy spirit’s certainty, preaching the good news that the kingdom of God is about to come.” In Irenaeus’sletter to Florinus, preserved by church historian Eusebius of Caesarea (c. 263 – c. 339), writes of Polycarp: “When I was still a boy I saw you in Lower Asia with Polycarp, when you had high status at the imperial court and wanted to gain his favor. I remember events from those days more clearly than those that happened recently…so that I can even picture the place where the blessed Polycarp sat and conversed, his comings and goings, his character, his personal appearance, his discourses to the crowds, and how he reported his discussions with John and others who had seen the Lord. He recalled their very words, what they reported about the Lord and his miracles and his teaching – things that Polycarp had heard directly from eyewitnesses of the Word of life and reported in full harmony with Scripture.”

36. The Disciples Believed Polycarp wrote a letter to Philippian church around 110 (were he mentions the resurrection 5 times) spoke of the righteousness and endurance witnessed in the lives of several including “Paul himself and the other apostles.” Of them he say, “For they did not love the present age, but him who died for our benefit and for our sake was raised by God.” According to Irenaeus and Tertullian, Polycarp, like Clement, had been taught and appointed by the apostles, sharing the central teaching of the church taught directly by the apostles – that of Jesus’ resurrection.

37. The Disciples Suffered The Greek word for “despised” could be translated “cared nothing for” or “disregarded.” Not only did they act in a manner that they thought little of dying, but Ignatius adds that “beyond death they were found,” most likely referring to their attitude toward death being proved or demonstrated by their own boldness when the moment of execution actually came. Through Polycarp and Ignatius we see that the disciples were so strengthened by seeing the risen Jesus that they preached without a thought for their earthly fate because they knew that immortality awaited them. According to Tertullian, writing around 200, all one had to do was look at the public records concerning the martyrdoms of the apostles: “That Paul is beheaded has been written in their own blood. And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, when he is made fast to the cross. Then does Paul obtain a birth suited to Roman citizenship when in Rome he springs to life again ennobled by martyrdom.”

38. The Disciples Suffered Tertullian says that Peter was crucified and Paul was beheaded under Nero, who was the first emperor to execute Christians. Since Nero was emperor between A.D. 53 and 68, wen know that Peter and Paul must have been martyred within that period. It is even more probable that their martyrdoms occurred in 64. In that year, Rome was burned. According to the early second-century Roman historian Tacitus, when the people blamed Nero for the fire, Nero turned the blame on Christians and began a horrible persecution, killing them brutally. In Origen’s (c. 185-c. 254) Contra Celsum, he relates how the disciples’ devotion to the teaching of Jesus “was attended with danger to human life…(and that they) themselves were the first to manifest their disregard for its (i.e. death’s) terrors.” A few chapters later, Origen writes, “Jesus, who has both once risen Himself, and led His disciple to believe in His resurrection, and so thoroughly persuaded them of its truth, that they show to all men by their sufferings how they are able to laugh at all the troubles of life, beholding the life eternal and the resurrection clearly demonstrated to them both in word and deed.” Another of Origen’s writings relates that Peter had been crucified upside down and that Paul had been martyred in Rome under Nero. Eusebius (c. 263 – c. 339), the first church historian – wrote Ecclesiastical History after severe persecution against the Christians, including the martyrdoms of Peter and Paul, citing Dionysius of Corinth (writing about 170), Tertullian (writing about 200) and Hegesippus (writing about 165-175), and Clement of Alexandria (writing about 200), on the martyrdom of James the brother of Jesus.

39. The Case for the Resurrection of Jesus – page 66

40. Conversion of Paul Paul before his encounter with the risen Jesus Paul is a Jew, born in Tarsus Cilicia. He lived in Jerusalem and was educated under Gamaliel, strictly according to the law of their fathers, and as we have already seen, persecuted the early church (Acts 22:3-5). Paul was advancing in Judaism beyond many of his contemporaries, and was know by his countrymen for being extremely zealous for his ancestral traditions (Galatians 1:11-17). We also read in Acts 22:3-5 that Paul says he persecuted the church to the death, arresting men and women, throwing them into prison, and finally bringing them to Jerusalem in order to be punished (“to death” from the Greek achrithanatou. Paul’s testimony in Acts 26:10 indicates that these persecutions included seeing Christians put to death. Thus, the phrase achrithanatou, like heosthanatou (Matthew 26:38; Mark 14:34), most likely includes death). In Acts 26:4-5, Paul says that “all the Jews” knew of his prior life in Judaism as a strict Jew and is very similar to what he writes in Galatians 1:22-23. We read in Galatians 1:15 that Paul persecuted the early church and tried to destroy it – and in Philippians 3:6 we see that he pursued that persecution with zeal. In Acts 26:9-11, he confesses to imprisoning many Christians, voting that they be put to death resulting in their execution, punishing them often (perhaps through torturous beatings), trying to make them blaspheme Christ, and persecuting them even outside of Jerusalem to foreign cities. And in Act 26:9-11 professed he had to do many things hostile to the name of Jesus of Nazareth. And we learn in Galatians 3:13 that Paul would have thought Jesus to be cursed by God - “ Cursed is everyone who hangs on a tree”—

41. Paul Before His Encounter with Jesus Galatians 1:13-15 13 For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; 14 and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. 15 But when God, who had set me apart even from my mother’s womb Philippians 3:6 6 as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. Acts 22:3-5 3 “ I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today. 4  I persecuted this Way to the death, binding and putting both men and women into prisons, 5 as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished. Acts 26:9-11 9 “So then, I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth. 10 And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. 11 And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities. Galatians 3:13 13 Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “ Cursed is everyone who hangs on a tree”— Acts 9:1-2 1 Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.

42. Conversion of Paul Paul encounter with the risen Christ It has been well established that Paul was someone who pursued and persecuted Christians. What happened that changed him from persecutor to proclaimer of the risen Jesus (to be established in just a few moments). Paul has recorded this experience, the Damascus Road Experience, threes times for us (1 Corinthians 15:9-10; Galatians 1:12-16, 22-23; Philippians 3:6-7), and Luke records the same experience three times (Acts 9:3-9; 22:6-11; 26:12-19). We see in Galatians 1:11-17, as he is emphatic about where he received the gospel. Some had objected that he had not received it from one of the “pillar” apostles, such as Peter, James or John. Paul argues, not that he received it from one of the apostles, mere men, but that he received it directly as a commission from Jesus himself – Twice he describes this moment as a ‘revelation’ (apokalypsis – this revelation was an ‘unveiling’ of the truth itself, of Jesus Himself. The word caries the overtones of the sudden uncovering of something previously concealed, in particular of something hidden in God’s sphere of reality ‘heaven’, something which would not normally be visible in the human ‘earth’, but which could become so under special circumstances.)

43. Galatians 1:11-17 1- As we have just defined, Paul’s revelation was not of man, but of Jesus. (apokalypsis – revelation) 2- Paul considers his conversion/call in terms reminiscent of the call to the prophets: Isaiah 49:1-5 and Jeremiah 1:5 3- This passage is a partial parallel to 1 Corinthians 15:3-11, Paul is making the point that Jesus the Messiah has been revealed to him, as well as to the other apostles who might otherwise have been thought primary. 4- The crucial revelation was of ‘the Son of God’ – the second important parallel with the accounts in Acts, where Paul’s opening addresses to the Damascus synagogues have this as their central point: that Jesus is ‘Son of God’ or Israel’s Messiah like Romans 1:2-3. (Acts 9:20) 5- If we were to comparing Galatians 1:11-17 with Romans 1:3-4 and 1 Corinthians 15:1-4 we would see Paul is speaking of the Gospels, that he is referring to Jesus the Messiah, that Jesus is risen from the dead and is Lord of the world. The best way to read Galatians 1:12, 16 in light of Romans and 1 Corinthians is when Paul spoke of the revelation of Jesus the Messiah, of God’s Son, he was taking it for granted that in and through this revelation he had become convinced that Jesus had been raised from the dead.

44. Paul Suffered The sufferings of Paul recorded in Acts is numerous: Paul is stoned, dragged outside the city and left for dead (14:19) Paul and Silas are flogged, thrown into prison, and their feet fastened in stocks (16:19-24) Paul and Silas are hunted by a mob (17:5) The crowds are stirred up against Paul, forcing him to be escorted out of the city (17:13-15) The Jews arrest Paul and bring him before a Roman proconsul (18:12-13) A Jewish crowd seizes Paul, based on false accusations, drags him from the temple, and attempts to kill him, an action stopped by a Roman commander and troops (21:27-36) More than forty men take an oath not to eat or drink until they have killed Paul, an action again stopped by a Roman commander (23:12-35). In 2 Corinthians 11:23-28, Paul says that he has been imprisoned on account of the gospel multiple times; beaten so many times that he cannot count them. He has lived often in danger of death, having received thirty-nine lashes five times from the Jews. He has been beaten with rods three times, stoned once, ship wrecked three times, been in danger in every conceivable place, gone sleepless nights, and endured times without food, as well as cold and exposure.

45. The Case for the Resurrection of Jesus – page 69

46. James, Jesus Brother verses Matthew 13:55-56 55 Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? 56 And His sisters, are they not all with us? Where then did this man get all these things?” Mark 6:3 3 Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him.

47. James, Jesus Brother verses Matthew 12:46-50 46  While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him. 47 Someone said to Him, “Behold, Your mother and Your brothers are standing outside seeking to speak to You.” 48 But Jesus answered the one who was telling Him and said, “Who is My mother and who are My brothers?” 49 And stretching out His hand toward His disciples, He said, “Behold My mother and My brothers! 50 For whoever does the will of My Father who is in heaven, he is My brother and sister and mother.” Mark 3:31-35 31  Then His mother and His brothers *arrived, and standing outside they sent word to Him and called Him. 32 A crowd was sitting around Him, and they *said to Him, “Behold, Your mother and Your brothers are outside looking for You.” 33 Answering them, He *said, “Who are My mother and My brothers?” 34 Looking about at those who were sitting around Him, He *said, “ Behold My mother and My brothers! 35 For whoever does the will of God, he is My brother and sister and mother.” Luke 8:19-21 19  And His mother and brothers came to Him, and they were unable to get to Him because of the crowd. 20 And it was reported to Him, “Your mother and Your brothers are standing outside, wishing to see You.” 21 But He answered and said to them, “My mother and My brothers are these who hear the word of God and do it.” John 2:12 12 After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days.

48. James, Jesus Brother verses John 7:3, 5, 10 3 Therefore His brothers said to Him, “Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. 5 For not even His brothers were believing in Him. 10 But when His brothers had gone up to the feast, then He Himself also went up, not publicly, but as if, in secret. Acts 1:13-14 13 When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas theson of James. 14 These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers. 1 Corinthians 9:5 5 Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas? Galatians 1:19 19 But I did not see any other of the apostles except James, the Lord’s brother.

49. James – Brother of Jesus The Gospels report he was Jesus’ siblings - one at least four brothers (James, Joseph, Judas, and Simon) and unnamed sisters. We even have a reference to James by Josephus, he writes: “the brother of Jesus who was called the Christ, whose name was James” James was a pious Jew, dedicated to the law, who did not believe Jesus was the Messiah, the Son of God. It is even implied that Jesus’ brothers and family were not sympathetic to his mission. Jesus’ mother, his brothers, and sisters are mentioned by those in his hometown who were offended at him. Matthew seems to be aware that some in Jesus’ own home did not believe in him and, thus, would agree with Mark and John that his brothers were unbelievers (Principle of Embarrassment). This is confirmed by Mark, who distinguishes between Jesus’ birth mother and brothers and those considered his brothers in faith (Mark 3:31-35). New Testament critical scholar John Meier adds, “Mark himself makes this scene even more negative in his redactional introduction (Mark 3:21), where he depicts the family of Jesus (hoi Par’ autou) setting out to seize him because they think he has gone mad”. Further, the comments of the dying Jesus committing Mary to John’s care by designating John as Mary’s son and Mary as John’s mother may indicate that James was not a believer at this point, since Jesus seems to imply that his mother had no other son in a spiritual sense to care for her.

50. James – Brother of Jesus If we look back to 1 Corinthians 15:3-11 we see in this ancient creed James is in the list people of whom Jesus appeared. Then we see in Acts 15:12-21; Galatians 1:19 James being identified as a leader in the Jerusalem church. And like the disciples, James belief and dedication to the risen Jesus lead to his martyrdom. (25) Eusebius cites Josephus, Hegesippus, and Clement of Alexandria on the martyrdom of James (Eusebius, Ecclesiastical History 2.23). Josephus reports that James was executed as a lawbreaker (i.e., one who broke the Jewish law [Josephus, Antiquities 20.200]). In the New Testament, Christians were often considered lawbreakers by the Jewish authorities because of their beliefs (Acts 6:13; 18:13; 21:28). Darrell L. Bock adds, “What Law was it James broke, given his reputation within Christian circles as a Jewish-Christian leader who was careful about keeping the Law? It would seem likely that the Law had to relate to his Christological allegiances and a charge of blasphemy. This would fit the fact that he was stoned, which was the penalty for such a crime, and parallels how Stephen was handled as well. So we have James’s martyrdom attested to by Christian and non-Christian sources. So James, a skeptic, did not believe Jesus was Son of God, and was even offended by Jesus. Then Jesus was crucified, died and was buried and afterward physically appeared to James. James then believed Jesus was the Son of God, preached of Jesus’ resurrection, became a leader in the Jerusalem church and ultimately martyred for his belief in Jesus.