b.There are no ancient writings in the category that radical critics place the Gospels.
c.The Gospels are much closer to the events that they describe than numerous events recorded in ancient histories, which sometimes occurred hundreds of years before the earliest sources.
d.Some ancient histories strongly disagree with each other, yet much history is ascertained from them.
e.Radical critics often ignore the cause for the earliest apostles’ experiences, while historians attempt to ascertain what lies behind these episodes.
f.New Testament books such as Acts have been largely confirmed by external tests of historicity.
g.Even if form criticism is applied to the Gospels, this does not preclude the ascertaining of much historical material that is contained in them.
7.Older studies that attempt to discern numerous Hellenistic influences on the New Testament authors are somewhat outdated, with much attention at present being focused on the Jewish background of these books (p. 56).
8.Older attempts to late-date the Gospels, often into the second century AD, are no longer well-accepted by critical scholars. Such efforts would be convenient for some of the critics, but are disproven by the facts (pp. 35-36; 42-43).
9.The Gospels and Acts were recognized as inspired books almost immediately after being written (pp. 110-113).5
a.1 Tim. 5:18 quotes Luke 10:7 and refers to it as “Scripture.”
b.Clement of Rome (about AD 95) speaks of the “Gospel” and quotes portions found in all three synoptic Gospels, referring to them as the words of Jesus (Corinthians 13, 46).
c.Ignatius (Smyrnaeans 3) and Polycarp (Philippians 2, 7), both writing about AD 115, refer to verses in the synoptic Gospels as the words of Christ.
d.The Didache (8, 15-16; ca. late first or early second century) refers to the “Gospels” twice and quotes portions found in all three synoptic Gospels each time.
e.Barnabas (ca. AD 135) refers to the text of Matthew 22:14 as “Scripture” (4) and quotes a portion found in all three synoptics as the apostles’ “Gospel” (5).
f.Papias’ fragments (Exposition of Oracles of the Lord; ca. AD 140 or even earlier) assert that Matthew wrote one of the Gospels, while Mark wrote another Gospel, based on the eyewitness testimony of the apostle Peter (III). Two other fragments (XIX, XX) testify that the apostle John dictated his Gospel to Papias himself. (Luke was not questioned by Papias, but any mention of the third Gospel is simply missing from his work).
10.Paul’s epistles were also recognized as inspired Scripture almost immediately after being written (p. 113).
a.2 Peter 3:15-16 calls Paul’s epistles “Scripture.”
b.Clement of Rome (Corinthians 47), Ignatius (Ephesians 10; To Polycarp 5), and Polycarp (Philippians 1, 3-4, 6) all refer to Paul’s writings as inspired.
B. The Historicity of Jesus
1.The trustworthy Gospels (A above) exhibit much interest in the historical Jesus and give accurate accounts of his life, death, and resurrection (p. 37).
2.Numerous pre- and extrabiblical sources record much ancient testimony concerning Jesus within 125 years after his death (Part II).
a.Early Christian creeds that pre-date the New Testament, as well as the historical facts that virtually all critical scholars admit, provide an extremely strong case for the death and resurrection of Jesus (Chapter 7).
b.Archaeology contributes a few finds that illuminate and provide background for Jesus’ career (Chapter 8).
c.Secular historians, government officials, religious works, and other sources report many details about Jesus from non-Christian viewpoints (Chapter 9).
d.Ancient Christian sources preserve a number of historical statements about Jesus (Chapter 10).
3.In spite of the excellent pre- and extrabiblical evidence for the historicity of Jesus, there are also good reasons why there are not even more such sources (p. 66).
4.To reject Jesus’ miracles a priori is to ignore correct inductive procedure where all facts are investigated before a decision is made (pp. 50-51; 58-59).
5.To reject Jesus’ doctrinal teachings a priori as valid for today is to pick and choose portions of the Gospels. Further, if Jesus was raised from the dead, there is, at a minimum, some implied significance for Jesus’ teachings, as well (p. 64).
6.Without a significant historical basis in the life of Jesus, Christianity would have had no impetus for its origins (pp. 49-50).
7.The ancient mystery religions cannot account for early Christianity (pp. 33-35):
a.The early testimony of creeds such as 1 Corinthians 15:3ff., Luke 24:34, and those in the book of Acts reveal that the crucial facts of the Gospel were reported directly after the historical events themselves.
b.More importantly, the eyewitness testimony of 1 Corinthians 15:3ff. and other texts links the Gospel testimony to the original persons involved, rather than any legendary stories.
c.There is no clear and early evidence for a resurrection occurring in a mystery religion before the late second century AD.
d.There are numerous differences between Jesus and the mystery religions.
e.The mystery religions had very little influence in Palestine.
f.The trustworthy Gospels give an historically accurate portrayal of Jesus.
8.Jesus died on the cross, as indicated by several facts (pp. 72-75).
a.David Strauss’ famous critique showed that the swoon theory was self-contradictory. Even if this hypothesis were true, it still would not account for the disciples’ conviction that they had actually seen the risen Jesus.6
b.The nature of crucifixion, including the discovery of Yohanan’s skeleton, reveals both the nature and assurance of death by this method.
c.The explanation for Jesus’ heart wound indicates that it would have killed him even if he had still been alive.
d.The death of Jesus is the most recorded event in ancient, non-Christian history (Chapter 9).
e.The trustworthy Gospels give accurate accounts of Jesus’ death.
9.After his death, Jesus was raised bodily and appeared to his followers (pp. 159-161).
a.Naturalistic hypotheses that have sought to explain in normal terms the supernatural element of Jesus’ resurrection have failed to do so, chiefly because they are refuted by the known historical data. Several other reasons also indicate this failure.
b.There are numerous positive evidences for the resurrection that indicate that Jesus rose from the dead and appeared to many of those who followed him.
c.A case for the resurrection can be built by using only those mimimal facts that are clearly established by the historical method. On a smaller scale, these facts can refute the alternative hypotheses and provide the best evidences for the resurrection.
d.The Shroud of Turin may supply some additional scientific evidence for Jesus’ resurrection (p. 254).
10.There are numerous differences between both Jesus’ teachings and those of the Qumran community, and between Jesus and the Essene Teacher of Righteousness, in particular (see pp. 78-80 for lists). More important, linking Jesus to the Qumran community would not necessarily be detrimental to Christianity at all (pp. 80-81).
11.Jesus’ message was not changed by Paul or by other followers (pp. 81-88).
a.In both the synoptics, as well as in John, Jesus claimed to be deity. Often this was done by his words, such as his claims to be Son of God and Son of Man.7 At other times he showed his deity by his actions, such as forgiving sin, fulfilling Old Testament messianic prophecy and by claiming authority much greater than that of the Jewish leaders.8
b.Numerous pre-Pauline creeds such as Philippians 2:6-11, Romans 1:3-4, 1 Corinthians 11:23ff., and many from the book of Acts designate Jesus by the loftiest titles, thereby indicating the early teaching of his deity. These show further that this doctrine definitely did not originate with Paul.