I John 2 – Part 11

“Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour.” I John 2:18

A few years ago, when I was at a travel agency’s office in a mall near Metro Manila in the Philippines, I met a Muslim man who was also there to purchase plane tickets. As I conversed with him, he made a statement that shocked me. He told me that America’s government leaders orchestrated the 9/11 bombings of the World Trade Center in New York City to cause the rest of the world to turn against Islam and its leaders. When he said this, I thought at first that he was joking. But he wasn’t. He was serious. He told me that there was no evidence whatsoever that the bombings of the WTC were linked to Osama Bin Laden and Islam. At that time, I did not understand how extensively Islam brainwashes its followers from an early age to believe such things.

Anderson illustrates this from the life of former NBA star Chris Jackson, now known as Mahmoud Abdul-Rauf: “He had broken the single game scoring record of Pistol Pete Maravich at LSU and went on to lead the Denver Nuggets for several years. Then he converted to Islam, changed his name, and refused to stand during our national anthem. He walked over and sat on the bench in protest. After several trades he is out of the NBA. He has built his own mosque in Louisiana where he leads prayer to Allah five times a day. In an interview he claimed there is no evidence that Osama is responsible for the New York tragedy. He said, ‘As a matter of fact, there were thirteen Jews found standing on top of a building filming the event, and I think the Jews are responsible.’ The interviewer looked at Chris Jackson and said, ‘You know, you’re crazy.’ And this American citizen said, ‘Well, that’s what they said of our great prophet Mohammed, and I am glad to identify with him.’” 1

With Islam growing in popularity around the world, we will see more people sharing Chris Jackson’s views. 2 Please understand I am not just talking about the refusal to stand for our national anthem or attributing the terrorism of 9/11 to America or the Jews. I am also speaking of Islamic teachings which reject three of the most important fundamentals of the Christian faith:

1. The Bible is the inerrant Word of God (Matt. 5:18; 2 Tim. 3:16-17; 2 Pet. 1:20-21). Islam teaches that the Judeo-Christian Bible is corrupt and untrustworthy except for the portions which support Islam. 3 The reason Muslims make this accusation is “because the Qur’an says it teaches the same thing as the Bible, confirming the Torah and the gospel, yet the teachings of the Bible are clearly different.” 4

2. The deity of Jesus Christ. Islam’s sacred Scripture, the Qur’an, denies that Jesus is the Son of God or God Himself. According to the Qur’an: “No son did Allah beget, nor is there any god along with Him” (Sura 23:91; cf. 25:2); it is blasphemous to say that Allah (God) is the Christ (Sura 5:19, 75); Allah cannot have a son because he has no consort or partner (Sura 4:171; 5:101). “Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.” (Sura 112:1-4). The Qur’an also teaches that anyone who says Allah has begotten a son will be driven to hell (Sura 19:86-88). According to Islam, since God cannot have a Son, He cannot be a Father. So, Islam also rejects the Trinity – one God in three Persons. 5

3. Christ’s death and resurrection. The Qur’an rejects that Jesus died on the cross and therefore rejects His resurrection. “That they said [in boast], ‘We killed Christ Jesus the son of Mary, the Messenger of Allah’; but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no [certain] knowledge, but only conjecture to follow, for of a surety they killed him not:” (Sura 4:157). 6

Should these Islamic teachings surprise us? Not if we have read the apostle John’s first century letter known as I John. We have already learned in our study of this epistle that there are different barriers to our fellowship with God: personal sin (1:5-2:2), an example of which is hatred for our Christian brothers or sisters (2:3-11), and the world (2:15-17). Now we will begin to look at a third major barrier to our fellowship: the Devil and his false teachers (2:18-27).

It is not surprising that John’s warning against the enticements of the world (2:15-17) is followed by a warning against the antichrists (2:18-27). These antichrists or false teachers were promoting a worldly lifestyle which would entice his readers no matter how spiritual they may have been (2:12-14).

John writes, “Little children, it is the last hour; and as you have heard that theAntichrist is coming, even now many antichrists have come, by which we know that it is the last hour.” (I John 2:18). Once again John addresses his readers as “little children” (paidia) which means “taught ones” 7 and can refer to “one who is open to instruction.” 8 His readers need to learn what he is about to reveal.

One of the signs that “the world is passing away” (2:17) is the appearance of false teaching or “antichrists” and “the Antichrist” (2:18). While the Greek word for “hour” (hōra)can refer to a part of a day (e.g., John 1:39; 4:6; 11:9), it also is used in reference to an undetermined length of time (e.g., John 2:4; 4:21, 23; 5:25, 28; 16:25; etc.). 9 The phrase “the last hour” refers to a climactic era in history between the First and Second Comings of Jesus Christ.

Throughout the New Testament the writers regarded the present inter-advent age, after the Incarnation and before the Lord’s return for His own, as the last hour or the last days. This is the final period before the Lord Himself breaks into history again and raptures the church. Then the first stage of the new era will be judgment (the Tribulation), and the second stage, blessing. In the second stage, Jesus Christ will rule directly over human beings, first in the Millennium, and then in the new heavens and the new earth.” 10

John and the other authors of the New Testament believed Jesus Christ would return for His own in their lifetime (cf. Matt. 24:36-51; Luke 12:39-40; I Cor. 1:7; 15:51-52; Phil. 3:20; I Thess. 1:10; 4:13-5:11; Titus 2:13; Heb. 9:28; I Pet. 1:13; 2 Pet. 3:10; Jude 1:21), thus John refers to this period of time before Christ’s return as “the last hour.” Two thousand years later Christ still has not returned for His church. Does this mean the Bible has errors because the writers of the New Testament believed Jesus would return in their lifetimes, and they were obviously wrong?

Zane Hodges points out in his commentary on 1 John, that the Bible predicted that scoffers would come “in the last days” who would deride believers for their doctrine that Christ could come at any moment 11 like “a thief in the night” (2 Pet 3:3-4, 10). 3 Knowing this first: that scoffers will come in the last days, walking according to their own lusts, 4 and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.’” (2 Pet. 3:3-4). Peter notes that the coming of “scoffers” is a sign of “the last days.” This is similar to what John is saying in I John 2:18-19. The appearance of “antichrists” or false teachers is indicative of “the last hour” leading up to the manifestation of the ultimate “Antichrist” who will claim to be God and rule the world during the last three and a half years of the Tribulation period (Dan. 9:27; Matt. 24:15-22; 2 Thess. 2:3-4; Rev. 13:1-10).

The skeptics Peter mentions erroneously assume that “all” the processes we observe in our present world are the way “things” have always been (2 Pet. 3:4). This is also known as uniformitarianism. Such false assumptions overlook the fact that God has supernaturally intervened in the past when He spoke the universe into existence (2 Pet. 3:5; cf. Gen 1-2) and judged humanity through a global flood (2 Pet. 3:6; Gen. 6-8). The “same word” that supernaturally intervened in the past will also intervene in the future when God destroys the present heavens and earth with fire (3 Pet. 3:7).

Peter responds to these skeptics who doubted Christ’s coming by saying God does not view time as we do. “But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day.” (2 Pet. 3:8). God is not limited to our linear view of time since He created time. Time for God may be a different dimension. 12 So, when Peter refers to “the last days” and John speaks of “the last hour,” they are not in conflict with God’s view of time. An hour or day to God may be two thousand years for us.  

John and his readers knew that “the Antichrist” was destined to appear on the world stage more than three-and one-half years prior to Christ’s return to earth to set up His kingdom. His readers now needed to be aware of the “many antichrists” who had already appeared. The Greek compound word translated “antichrist” (antichristos)means “against” (anti) + “Christ” (christos). These are people who oppose Jesus Christ and His teachings, or they claim to be the Christ or Messiah. 13

“An ‘antichrist’ opposes and replaces Christ with the goal of distracting and derailing Christians from pursuing Christ.” 14

Speaking of these antichrists, John writes, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.” (I John 2:19). The word “us” (hēmōn) is used four times in this verse and most likely refers to the apostolic eyewitnesses (cf. 1:4-5; 4:6). It stands in contrast to the “you” in I John 2:20-21 which refers to John’s readers. Here we see for the first time the “we”“you”“us” contrast (cf. I John 4:4-6). 15 John wants his readers to know that these false teachers defected from the apostolic churches of Jerusalem and Judea (“They went out from us”) and sought to spread deception among John’s Gentile readers.

“It does not make sense that the false teachers had left the churches to which the readers belonged. If they had, how were they still a problem? On the other hand, if, like the legalists of Acts 15, they had seceded from the apostolic churches of Jerusalem and Judea, then they were a particular threat to the readers because they came to them claiming roots in the soil out of which Christianity arose. Thus, John was eager to deny any connection with them.” 16

John wants his readers to know the antichrists were not in agreement with apostolic teaching (“they were not of us… none of them were of us”). If they had agreed (“if they had been of us”), they “would have continued with the” apostles (“us”) and their teaching. But since God’s truth could not be changed among the apostles, these false teachers departed. They were unwilling to submit to the final authority of God’s Word, so they went out to deceive John’s readers by claiming to be from the same fellowship as the apostles. John wants his readers to know this so they will not listen to them and be deceived.

Were these antichrists believers in Jesus? It is possible they were saved and then denied the truth they once believed (cf. I Tim. 1:18-20; 2 Tim. 2:17-18). A person can still be saved after falling away from the faith. We can lose our faith, but God never loses us. If He did, then Jesus would have failed to do the Father’s will (John 6:38-39).

John’s readers were not defenseless against these antichrists: “But you have an anointing from the Holy One, and you know all things.” (I John 2:20). The “anointing from the Holy One” is God the Holy Spirit since we are told that the anointing “teaches” (I John 2:27). This strongly suggests that the anointing is a Person. 17 Christ promised that the Person of the Holy Spirit would “teach” His disciples “all things” (John 14:26; cf. 16:13-14).

“’The anointing’ is not some special gift shared by only elite clergy. John is addressing spiritual ‘children’ (2:18). Every Christian has the anointing: the internal teaching ministry of the Holy Spirit who illuminates the believer’s mind to understand and apply God’s truth, as well as to detect deception. Paul refers to it as having the ‘mind of Christ’ (1 Cor 2:16).” 18

When does one receive this anointing? The moment he or she believes in Jesus for His gift of eternal life (John 7:37-39; cf. Acts 10:43-45; 19:2; I Cor. 12:13; Gal. 3:2, 26-27; Ephes. 1:13-14). God the Holy Spirit takes up residence in a person’s body when he or she comes to faith in Christ (I Cor. 6:19-20).

The result of this anointing is “you know all things.” The Holy Spirit enables believers to adequately know and understand Christian truth. The antichrists may have told John’s readers that they or their church leaders lacked a special knowledge which only they could give them.

John assures them they had adequate instruction in the truth of God. “I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.” (I John 2:21). John does not write to his readers because they are ignorant of the truth as the antichrists may have told them. The apostle writes to them precisely because they do “know” the truth and they know “that no lie is of the truth.” This suggests that the false teachers may have told John’s readers or the church leaders that their understanding of the truth was inadequate, and they needed to be enlightened by them. But John says, “You already know all things. You know the truth. And you know that the truth is never to be confused with a lie. So, there is no need for any of you to listen to these false teachers. Your church leaders are competent to teach the whole body of Christian truth.” 19

It is important to recognize that the word John uses for “know” (oida) in I John 2:20-21 is different than the experiential knowledge (ginōskō) he spoke of earlier (2:3-4, 12-14). In the New Testament the word oida almost always refers to “direct insight into spiritual or divine truth” although it may not be truth that has been experienced yet. 20 This truth is the result of the teaching and convicting ministry of the Holy Spirit.” 21

The key to resisting false teaching is to “know the truth” of God’s Word and depend upon the Holy Spirit to do what the Word says. Jesus said, “However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.” (John 16:13). God the Holy Spirit gives us direction from the Word of God. “The Spirit of truth” guides us “into all truth.” The Spirit communicates to us through the written Word which is the truth (John 17:17). Walking in the Spirit (Gal. 5:16) means to depend on the Spirit to do what the Word says. We are to depend upon the anointing of the Holy Spirit to help us understand the Word and obey it as we expose ourselves to it. So, as we become more familiar with the truth of the Bible, we can detect the deceptions of the antichrists by contrast.

There are some who try to cast doubt on the truth of the Bible to make the church more open to doctrinal deviations. For example, Islam does this by telling Christians that the New Testament was corrupted by the apostle Paul and therefore is no longer trustworthy. 22 The Jehovah Witnesses have retranslated John 1:1 in their New World Translation to say that the Word, Jesus Christ, is “a god” instead of “God.” 23 John would have had zero tolerance with anyone who praises a false idea as “insightful” or “worthy of dialogue” no matter how far it is from the truth of God’s Word. 24 Christians today also need to have the same zero tolerance for anyone who rejects or distorts the truth of God’s Word.

What lies will these antichrists teach? 22 Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. 23 Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” (I John 2:22-23). The main lie that John has in mind is the denial “that Jesus is the Christ.” For the apostle John, belief “that Jesus is the Christ” is saving: “Whoever believes that Jesus is the Christ is born of God.” (I John 5:1a; cf. John 20:30-31).

Believing “that Jesus is the Christ” in John’s thought means to believe that Jesus is the One Who guarantees a future resurrection and never-ending life to all who believe in Him (John 11:25-27). The person who denies this truth about Jesus “is a liar” who undermines the very basis on which anyone is saved. 25 Hence, these false teachers were denying that John’s readers had eternal life (cf. I John 2:25). If Jesus is not the Christ, as the antichrists taught, then John’s readers had no assurance that they possessed eternal life by believing in Christ. If their assurance disintegrated, so would their fellowship with God. 26

Denying that Jesus is the Christ is also a denial of “the Father and the Son” (2:22b) because “whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” (2:23). To deny One is to deny the other and to acknowledge One is to acknowledge the other because Jesus perfectly reflects God the Father. Both the Father and the Son are God.

If we apply this lie detector test to Islam, we can quickly see that Islam denies that Jesus is the Christ, the Son of God, and it also denies that God is the Father (see previous comments). According to I John 2:18-23, what do we learn about any religious system that denies Jesus is the Christ, the Son of God, and denies God is the Father? First, we learn that it is a lie. And second, it is from the Antichrist. To put it bluntly, any religious system that denies Jesus is the Christ, the Son of God, and denies God is the Father is from the Devil. 27

Prayer: Heavenly Father, thank You for providing tests to help us discern truth from error. We are living in a world that is filled with deception and false teachers who claim to be Christians but deny that Jesus is the Christ Who guarantees a future resurrection and never-ending life to all who believe in Him. Thank You for the anointing of the Holy Spirit which enables us to understand and apply the truth of Your Word, and to detect deception. Any religious system that denies Jesus is the Christ, the Son of God, and denies God is the Father is a lie and is from Satan. Grant us the courage and discernment to apply these truths from I John to our daily lives. In the mighty name of the Lord Jesus Christ, we pray. Amen.

ENDNOTES:

1. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 119.

2. An April 2, 2015, Pew Research Report entitled, “The Future of World Religions: Population Growth Projections, 2010-2050” at https://www.pewresearch.org states that Islam is projected to grow faster than any other religion. “Between 2010 and 2050, the world’s total population is expected to rise to 9.3 billion, a 35% increase. Over that same period, Muslims – a comparatively youthful population with high fertility rates – are projected to increase by 73%. The number of Christians also is projected to rise, but more slowly, at about the same rate (35%) as the global population overall. As a result, according to the Pew Research projections, by 2050 there will be near parity between Muslims (2.8 billion, or 30% of the population) and Christians (2.9 billion, or 31%), possibly for the first time in history.”

3. See Nabeel Qureshi, No God but One: Allah or Jesus? (Grand Rapids: Zondervan, 2016 Kindle Edition), pp. 117-118 and Daniel Janosik, THE GUIDE TO ANSWERING ISLAM: What Every Christian Needs to Know About Islam and the Rise of Radical Islam (Christian Publishing House, 2019 Kindle Edition), pp. 7, 34.  When witnessing to a Muslim, show them that the Bible claims to be the perfect Word of God (Matthew 5:18; 2 Timothy 3:16-17; 2 Peter 1:20-21), encouraging them to read it. If Muslims say they cannot read the Bible because it is corrupted, remind them that the Quran promises, “there is no change to the word of God” (Sura 10:64). If God can preserve the Qur’an, He can preserve the Bible which the Qur’an encourages Muslims to read (cf. Sura 3:3; 5:36-38, 66; 12:111; 20:37; 29:46; 35:31; and 10:94). Surely Allah would not command his people to read the Bible if it was corrupted. In Sura 10:94, the Qur’an tells Muslims that if they are in doubt about anything in the Scriptures, they should ask those who have received the book that was given before, such as the Tauret (the books of Moses), the Zabur (the psalms of David), and the Injil (the Gospels). – See Janosik, pg. 44.

4. Qureshi, pg. 117.

5. When witnessing to a Muslim about the deity of Christ, explain to them what the term “Son of God” means in its historic and biblical context. Never does it mean that God has a wife and produces offspring as Muslims believe. “Son of God” is an analogical term that indicates the relationship that the Second Person of the Trinity has with the Father and the Holy Spirit. Jesus is not inferior to the Father; for He claims that He and the Father are one (John 10:30), as well as if they have seen the Son then they have also seen the Father (John 14:9). Jesus also performed unique miracles that confirmed that He was the Son of God (John 20:31). Thus, the Son is not “another” god, but rather the second Person of the One God. In addition, Christians should realize that the reference to Jesus as the “Christ” is a title given to the heavenly, eternal Son Who is equal to God the Father (John 5:18-24). Christians should also explain the limitations that the Son took on Himself in order to become a Man. If He did not become fully Man (John 1:14; I Timothy 2:5), then He could not truly die in our place and bring us redemption from our sins (Phil. 2:5-8) (Janosik, pg. 271).

6. When witnessing to a Muslim about the death and resurrection of Christ, Christians need to understand that from an historical point of view, the claim by Muslims that Jesus Christ was not crucified was made 600 years after the event and has no historical support from the first century. (Janosik, pg. 284). Perhaps one of the best ways to help Muslims understand the historicity of the resurrection of Jesus Christ would be to use Dr. Gary Habermas’ “minimal facts” argument (Janosik, pg. 284 cites Gary Habermas and Mike Licona, The Case for the Resurrection [Kregel, 2004]). The five essential facts to relate are:

a. Jesus died by crucifixion. Most historians accept the fact that a man named Jesus Christ lived in the first century and died by crucifixion.

b. His disciples believed that He rose and appeared to them. Whether or not Jesus actually rose from the dead, His disciples were so persuaded of this fact that they spent the rest of their lives telling this story. None of them ever denied what they had witnessed firsthand.

c. The church persecutor Paul was suddenly changed. The apostle Paul first tried to destroy the early church, but after his encounter with the risen Jesus Christ he became the chief evangelist for the church.

d. The skeptic James, brother of Jesus, was suddenly changed. Something transforming happened to James that turned him completely around so that he became one of the great leaders of the early church. Experiencing his half-brother, Jesus, resurrected from the dead could do this.

e. The tomb was empty. There have been many attempts to discount this fact, but they all fall far short of the simple explanation that Jesus, who had been crucified and died, had risen from the dead and exited the tomb (Janosik, pg. 284). 

7. Tom Constable, Notes on I John, 2022 Edition, pp. 45, 55.

8. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 749.

9. Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 592.

10. Constable, pp. 55-56.

11. Anderson, pg. 121 cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), pp. 106-107.

12. Anderson, pp. 122-123 cites Hugh Ross, The Creator and the Comos (Colorado Springs: NavPress, 1993), pg. 76. 

13. Constable, pg. 56.

14. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2940.

15. Hodges, The Grace New Testament Commentary, pg. 593.

16. Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck (David C. Cook, 2018 Kindle Edition), Kindle Location 3719 to 3723.

17. Ibid., Kindle Location 3728.

18. Evans, pg. 2940.

19. Hodges, The Grace New Testament Commentary, pg. 593.

20. Anderson, pg. 124.

21. Ibid.

22. Qureshi, pp. 196-198.

23. The translation of John 1:1c, “And the Word was God” (kai Theós ēn ho Lógos), is based on the Greek rule of grammar (Colwell’s rule) which states that the definite predicate nominative, “God” (Theós), in front of the verb “was” (ēn) will not have the article. See E. C. Colwell, “A Definite Rule for the Use of the Article in the Greek New Testament,” Journal of Biblical Literature 52 (1933), pp. 12-21. In Greek, word endings determine the subject. But since both “Word” (Logos) and “God” (Theos) have the same ending, John added the article (ho) to Logos to identify it as the subject of the sentence.

24. Hodges, The Grace New Testament Commentary, pg. 593.

25. Ibid.

26. Ibid.

27. Anderson, pp. 124-15.

Receiving Life Freely – Part 8 (Video)

This is the eighth video in a series about the gospel of John – the only book of the Bible whose primary purpose is to tell non-Christians how to obtain eternal life and a future home in heaven (John 20:31). This video looks at the eighth and greatest miraculous sign recorded in the gospel of John involving the raising of Jesus Christ from the dead (John 19:1-20:31).

The movie clip subtitles are from the Good News Translation. All other Scripture are from the New King James Version of the Bible unless otherwise noted. Gospel of John pictures are used with permission from www.GoodSalt.com, Brooklyn Museum / FreeBibleimages.org, www.fishnetbiblestories.com, Good News Productions International and College Press Publishing, Sweet Publishing / FreeBibleimages.org, or they are creative common licenses. The copyrights of the images of the movie belong to Jesus.net. The Gospel of John movie clip is used with permission from Jesus.net. You may view the entire Life of Jesus movie at https://jesus.net/the-life-of-jesus/.

How do I overcome doubt? Part 3

“The other disciples therefore said to him, ‘We have seen the Lord.’ So he said to them, ‘Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I WILL NOT BELIEVE.’ ” John 20:25 (Emphasis added)

In John 20:24-29, we are learning how to overcome doubt. So far we have discovered we can overcome doubt when we…

– Restore our fellowship with other Christians (John 20:24).

– Readjust our unrealistic requirements for belief (John 20:25a).

Let’s remember that Thomas was already a believer in Jesus for everlasting life (cf. John 2:11; 11:15 13:10; 14:5) when he struggled with doubts about Jesus’ resurrection. Likewise, as believers in Jesus, we will all have doubts in our lives. There are many different kinds of doubts that we will face. 1

One kind of a doubt is what is called the sudden kind of doubt. You are driving down the highway and all of a sudden this thought jumps into your mind that says, “None of these things about Jesus are real.” Or, “No one is really going to heaven. What if this is all a lie?”  Have you ever had those kind of thoughts? Where do those thoughts come from?  They come from Satan, the evil one. These kind of thoughts will just pop into your mind. You can just throw them out like trash as quickly as possible. Don’t be concerned about these. 

But another kind of doubt is called circumstantial doubts. These doubts come into our lives because of certain circumstances that we face. Doubts that come because of certain relationships or disappointments. These are longer lasting doubts. They come into our lives when circumstances do not turn out like we expected God was going to do.

When these circumstantial doubts take place, we have to decide how we are going to deal with them. How are we going to trust God in this? The way to do this is the same way Thomas needed to do it.

Thomas was not among the disciples the first time Jesus appeared to the ten disciples the day He rose from the dead (John 20:19-23). After Jesus’ appearance to them, the disciples came to Thomas, saying, “We have seen the Lord.” Thomas then said to them, “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.” (John 20:25). The disciples are encouraging Thomas to have faith that Jesus is alive. But Thomas says, “I will not believe.”

Thomas is telling us, “I am choosing not to believe.” He is making a choice not to believe Jesus is alive. It is a matter of his will. Those who deny that faith is a choice are ignoring the truth of the Scriptures. God makes it very clear that faith is a matter of the will.

Jesus amplifies this when He comes to His disciples eight days after His resurrection. 26 Jesus came, the doors being shut, and stood in the midst, and said, ‘Peace to you!’ 27 Then He said to Thomas, ‘Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.’ ” (John 20:26-27). Although the doors were locked, Jesus materialized in front of the disciples and said, “Peace to you.” Then Christ turned directly to Thomas, as if He had come for his sole benefit. Knowing full well the struggles going on in Thomas’ heart, Jesus invites him to explore with his hands (“Reach your finger here”) and his eyes (“look at My hands”) the reality of His resurrection body.

When Jesus said, “reach your hand here, and put it into My side,” he was referring to a literal hole in His side that was left by the spear. It had healed over but it left an obvious impression. Jesus did not condemn Thomas for his unbelief. He didn’t say, “You should not ask questions like that Thomas!” Christ gave Thomas undeniable evidence that He rose from the dead to answer his objection and then invites him to believe.

Christ began with Thomas’ objection and then gave him evidence. Peter taught the same thing in principle when he wrote, “But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.” (I Peter 3:15).

When sharing the gospel with an intellectual skeptic, they may say to you, “Where did Cain get his wife?” The answer is he married his sister. But we can go beyond that and show the reasonableness of that answer. Granted, there are some problems with that answer. The first problem is we know that Adam had sons – Cain, Abe, and Seth (Genesis 4:1-2, 25), but we cannot name any of his daughters. Now if Adam did not have any daughters, how could Cain marry his sister? The answer to that difficulty is that Adam did have daughters. Genesis 5:4 says, “After he begot Seth, the days of Adam were eight hundred years; and he had sons and daughters.”

But this brings up a second problem. Today we cannot marry a sister because if a brother marries his sister the mathematical possibilities of the weakness of their genes coming up in their children is great. That is why this is called incest and is forbidden today.

The only way to solve that problem is to have genetically perfect parents. That is exactly the case with Cain and his sister. Adam and Eve were created directly by God so Cain and his sister had perfect heredity. Their children would have had few harmful mutations. When sin entered the world at the fall (Genesis 3; Romans 5:12), it brought with it mutations in the DNA resulting in disease, death, and destruction. The gene pool would gradually become corrupt. At first no harm would result from marrying a brother or sister, but as generations passed harmful genetic mutations along, those harmful mutations and defective genes would increase and accumulate. Eventually, it became too dangerous to marry a close relative because of the increased likelihood of inherited disease. This is why God forbid marrying a close relative in the time of Moses, about 2,500 years after the creation of Adam and Eve (Leviticus 18:6-8).

But there was no prohibition against marrying a close relative in the beginning because there was no need for it. So the point is that there is a reasonable answer to the question, “Where did Cain get his wife?”

Some of us may conclude that we could never witness because we will not be able to come up with all those intellectual answers. But often times, non-Christians do not ask the questions Christians ask. Those of us who are believers in Jesus hear the Bible discussed and explained and we expect non-Christians to ask the same questions we do. But more and more non-Christians in the world are biblical illiterates. They usually don’t ask the questions we do.

Most non-Christians ask very basic questions: What about those who have never heard? Is Christ the only way to God? How can you be sure Jesus is God? Why do the innocent suffer? How can miracles be possible? Isn’t the Bible full of errors? Isn’t the Christian experience psychological? Won’t a good moral life get me to heaven?

Rather than worry about non-Christians asking difficult questions, simply share the gospel with those who will listen. If you do not know the answer to their questions, be honest and tell them you do not know. I find it helps to say to them, “Thanks so much for a great question. I do not have an answer to that right now, but I will do some research and get back to you with an answer.” The internet has many helpful Christian websites that can help you answer tough questions. 2 Ask your pastor for some help if you don’t find any on the internet.

When an intellectual objection is given to you by someone, start out by giving a reasonable answer to the stated objection. Some people do have honest intellectual questions. They want answers. They will usually accept reasonable answers, or at least the reasonableness of an answer.

But when a person objects to Christianity and does not accept the reasonableness of an answer, his or her problem is moral, not intellectual. These people tend to argue rather than listen to the reasonableness of your answers. So pursue the moral issue.

Perhaps they are struggling with guilt. For example, an evangelist was having a rap session with high school teenagers. One girl who sat in the back had been quiet. Near the end of the session, she said, “The Bible says God loves everyone. Then it says God sends people to hell. How can a loving God do that?” The evangelist gave reasonable answers but she kept coming back with arguments. He didn’t convince her nor did she convince him. Soon the session was dismissed.

Afterward, the evangelist approached the girl and said, “I owe you an apology. I really should not have allowed our discussion to become so argumentative.” Then he said, “May I share something with you?” “Yes,” she said. So he began to present the gospel to her. When he got to Romans 3:23, he said, “We are all sinners.” Then she began to cry. She then admitted to having an affair with a married man. The one thing she needed was forgiveness. After the gospel presentation, she trusted Christ alone for the forgiveness of all her sin and received the gift of eternal life. The reason she had not believed in hell was because she was going there. Rather than face her guilt, she denied there was any future hell.

Others we may witness to may struggle with bitterness. Many non-Christians have been turned off by Christians or Christianity. They have had Christianity crammed down their throats or they have been stabbed in the back by a Christian. Their response was bitterness. They have been wounded and they are hurting. They need to hear and see the grace of Jesus Christ.

Another moral issue that can hinder a non-Christian from hearing reasonable answers to their questions is a sinful self-will. After hearing the gospel presentation, one student said, “I can’t answer your presentation, but it is reasonable. It is just that I refuse to accept it.”

This is what kept many religious leaders from believing in Jesus when Christ walked the earth. Christ said to those who refused to believe in Him as the Christ, the Son of God, 39You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.” (John 5:39-40). These religious leaders devoted their lives to studying the Scriptures “which testify of” Jesus, but they never found Him. Why? Because they were “not willing to come to” Him that they “may have life.” They were unwilling to believe in Jesus even though the Bible testifies of Him from cover to cover.

When witnessing to intellectuals, we must avoid two extremes:

1) Anti-intellectualism which says, “Don’t bother me with intellectual questions. Just let me present the simple gospel.” The result is the thinking non-Christian will conclude that his honest questions have no answers and he won’t listen to the gospel.

2) Intellectualism that says answers will win the person to Christ. So we rely on intellectual answers and not on God. Keep in mind that it was not the disciples who convinced Thomas (John 20:25a), it was Jesus Himself who convinced this skeptic. Giving people the gospel will often do what all the intellectual arguments fail to do – break down the barriers. There is only one way to God – the gospel or good news of Jesus and His death and resurrection. But there are many ways to the gospel. The road may be straight, or it may contain curves. You have to travel the road the person is on when you find him or her. No matter where you find him or how many roads he takes, or how many rest stops he insists on, guide him gently toward the gospel of Jesus Christ. Rely on the Holy Spirit instead of reasonable answers to persuade the person to believe in Christ alone as his or her only hope of heaven.

After Jesus gave Thomas the evidence to answer to his objection, Christ commands him, Do not be unbelieving, but believing.” 3  It is a matter of the will. It is a choice to stop doubting and to believe.

When Thomas said, “I will not believe” (John 20:25b), in the Greek language he used a double negative. 4  Literally, he is saying, “I will no not believe.” We might translate it, “I will positively not believe.” At least Thomas is being honest. He is making it clear that the reason he will not believe Jesus is alive is because he has made the choice not to believe it. He is choosing not to believe.

Some people think that having faith is a matter of the intellect or logic. Others view faith as being based on emotions. So which is it? Logic or feelings? Neither is true. Faith is volitional. It is not based upon the intellect or feelings. It is based upon the will.

There are people who are waiting for their mind to inform them or their emotions to lead them into the kind of faith in God that they see other people having. It is not going to happen. Yes, information or emotions can influence our decisions. But simply having enough information in our minds or enough emotions in our hearts is not going to automatically give us faith in God. Faith is a matter of the will.

When I choose to believe, then my emotions will follow and my mind will start to understand more and more of Who God truly is. It is a matter of the will.

When Jesus told Thomas, Do not be unbelieving, but believing” (John 20:27b), He was telling him to choose to stop moving in the direction of unbelief and to decide to start moving in the direction of belief. So the third way to overcome doubts is to REDIRECT OUR WILLS TOWARD BELIEVING (John 20:25b-27). We are either moving in the direction of belief or we are moving in the direction of unbelief. We either decide to accept God’s Word is true or we decide to reject His Word is true. We either decide that God is a Promise-Keeper or God is a Promise-Breaker. We decide that God is either a Truth-Teller or a Liar.

Please understand that Thomas still had eternal life even though he had doubts. When you believe in Jesus for eternal life, you can never lose eternal life. That is why Jesus says you “shall never perish” after you believe in Him (John 10:28a). The word “never” means forever. If you could “perish” in hell after believing in Jesus, then Christ told a lie in John 10:28a. But Christ will not break His promise of eternal life to those who believe in Him because He is “full of truth” (John 1:14) and is “the truth” (John 14:6). He always keeps His promises.

But you may ask, “If I doubt my salvation, does that mean I am not saved?” It is possible. Those who doubt their salvation fall into one of three categories: 5

– You may be a doubter at heart. In other words, some people doubt everything. They doubt whether their mates love them or whether their children respect them. They doubt they will reach the age of retirement, or that their plane will reach its destination. Such people have issues they must deal with that are far different than eternal salvation.

– You may not understand the gospel and are not saved. Perhaps you are trusting in Christ plus your works or just your works alone, instead of trusting in Christ’s finished work on the cross (John 3:15-16; 19:30). Therefore, you don’t have any certainty of going to heaven. Or you may have been taught that if you cannot remember the date you became a Christian, then you are not saved. So you wonder, “Could that mean I’m not saved?” Let me ask you, did Jesus say, “Whoever believes in Him and knows the date they were saved has everlasting life?” No. The real question is, “Whom am I trusting right now to give me eternal life?” Our salvation is established by Whom we place our trust in, not when we trusted Him.

– You have trusted Christ and are saved, but you have confused entering the Christian life (John 3:16; 5:24) with living it (I John 1:4-10; 2:3-6; 3:6-15; 4:20:21). When a believer takes his or her focus off of Christ and His promise of eternal life, he or she may begin to doubt their salvation. When you listen to teaching that confuses entering the Christian life with living it, you are going to have doubts that you are saved.

For example, a few years ago I listened to a famous preacher on the radio in America say that the book of I John was written to provide tests to see if you are saved. He said to ask yourself, “do I have fellowship with the Father?… am I abiding in Him?… do I keep God’s commandments?… do I love other Christians?…  am I overcoming sin?” If you couldn’t answer “yes” to all these questions, then he said you cannot be certain you are saved.

But this preacher failed to observe the purpose of I John is not to tell you how to become a Christian or how to know you are a Christian. First John was written to tell us how to have fellowship (closeness) with Christ or how to know you have fellowship with Christ. The author of I John, the same author of the gospel of John, writes, 3 That which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. 4 And these things we write to you that your joy may be full.”  (I John 1:3-4).

The gospel of John tells you how to receive the gift of eternal life, mentioning the word “believe” ninety-nine times. 6  The book of I John tells us how to get close to the One you have believed in, using the word for “abide” (menō) twenty-three times. 7

Therefore, closeness to Christ is discussed in I John, not salvation. People who don’t act like a Christian or a disciple may not be a believer. But to use characteristics of a disciple to determine if you are a Christian is not helpful. Some people might live a good moral life without being a Christian. It could be that those people are trusting in their works instead of Christ’s finished work on the cross to get them to heaven.

Losing your assurance of salvation is not the same as losing your salvation. As we have seen in the gospel of John, when you believe in Christ for eternal life, you are eternally secure at the moment of faith because of Christ’s performance and promise (John 3:14-18; 5:24; 6:35-40, 47; 10:28-29; 11:25-27; 19:30), not your performance or feelings.

However, being certain of your salvation can waver if you start looking to someone or something else other that Christ and His promise of eternal life. If you doubt your salvation, ask yourself: 8

Do I understand the simplicity of the Gospel? Since Christ paid the full penalty for my sins when He died on the cross and rose from the dead (John 19:30; I Corinthians 15:3-6), God can now forgive me based on what He has done for me, not what I do for Him (Acts 10:43; Ephesians 1:7; Colossians 1:13-14).

– Have I trusted Christ alone for my salvation? We appropriate Christ’s death on the cross by coming to Him as sinners, recognizing that He made the full payment for sin on our behalf, and “believing.” Jesus promised, “He who believes in Me has everlasting life” (John 6:47). The word “believe” means to place our trust in Christ alone as our only basis for living eternally with God. If you are trusting Christ alone to get to heaven, you are forever God’s child regardless of when or where that occurred.

Am I taking God at His Word? Once you trust in Christ, you must trust His Word. That means accepting God’s promise that, having trusted Christ, we are forever His. Jesus assures us: “And I give them  eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.” (John 10:28).

If I were to ask you whose child you are, you would say, “I am the child of …” You have proof that would stand up in a court of law – a birth certificate. A piece of paper assures you that you are their child. God has given us a piece of paper – the inspired Word of  God, the Bible. It assures us that once we have believed in Christ, we have everlasting life. We are His forever. If you could lose your salvation, then Jesus just lied to us in John 3:16 when He said, “Whoever believes in Him should not perish but have everlasting life.” Our salvation is based upon a promise that cannot be broken. It comes from a God who cannot lie.

In closing, Jesus looked at Thomas and said, “Do not be unbelieving, but believing” (John 20:27b). This meant it was a matter of Thomas’ will. This was something he could choose. And Thomas did. His decision teaches us our next way to overcome doubt. But that is for our next time together.

Prayer: Precious Lord Jesus, thank You for showing me that it is my decision to move toward doubting or believing. I cannot blame my doubts on my circumstances, my past, my parents, my personality, or my peers. I am responsible for whether or not I choose to doubt or believe. Simply having more information in my mind or more emotion in my heart is not going to automatically give me faith in You. It is a matter of my will. This day I am deciding to move in the direction of believing, not doubting. Whether I feel like believing or not, I will choose to move toward believing. Whether I have more or less information, I will decide to move toward believing. When I doubt my salvation, I will refocus upon You and Your unchanging promises. Please help those who doubt Your resurrection to realize it is their choice to do this. Just as You gave Thomas evidence to answer his objection, please give others what they need to come to faith in You. They can choose to believe or not believe. The choice is theirs. But that choice has eternal consequences. In Your name I pray, my Lord and my God. Amen.

ENDNOTES:

1. Adapted from Tom Holladay’s August 28, 1996 sermon entitled, “How to Have Faith.”

2. See www.answersingenesis.org ; www.josh.org ; www.probe.org ; www.carm.org ; www.christiananswers.net .

3. The verb (ginou) in the phrase, “do not be unbelieving” (mē ginou apistos) is a present imperative.

4. Ou mē pisteusō.

5. Adapted from R. Larry Moyer, 21 Things God Never Said: Correcting Our Misconceptions About Evangelism (Grand Rapids: Kregel Publications, 2004) pp. 79-81.

6. In the Greek Majority Text John uses the word for “believe” (pisteuō) ninety-nine times: John 1:7, 12, 50; 2:11, 22, 23; 3:12(2), 15, 16, 18(3), 36; 4:21, 39, 41, 42, 48, 50, 53; 5:24, 38, 44, 46(2), 47(2); 6:29, 30, 35, 36, 40, 47,  64(2), 69; 7:5, 31, 38, 39, 48; 8:24, 30, 31, 45, 46; 9:18, 35, 36, 38; 10:25, 26, 37, 38(3), 42; 11:15, 25, 26(2), 27, 40, 42, 45, 48; 12:11, 36, 37, 38, 39, 42, 44(2), 46, 47; 13:19; 14:1(2), 10, 11(2), 12, 29; 16:9, 27, 30, 31; 17:8, 20, 21; 19:35; 20:8, 25, 29(2), 31(2).

7. In the Greek Majority Text, John uses the word for “abide” (menō) twenty-three times: I John 2:6, 10, 14, 17, 24(3), 27(2), 28; 3:6, 9, 14, 15, 17, 24(2); 4:12, 13, 15, 16 (3).

8. Moyer, 21 Things God Never Said, pp. 81-83.

How can Jesus’ resurrection make a difference in our daily lives? Part 2

“Then the other disciple, who came to the tomb first, went in also; and he saw and believed.” John 20:8

Today we will continue to look at how the empty tomb of Jesus challenged the life of Mary Magdalene. From this we will see how Jesus’ resurrection can make a difference in our daily lives. We discovered last time that Jesus will dispel the darkness in our lives with the light of His resurrection (John 20:1). The next way Christ can make a difference in our daily lives isto PROVIDE EVIDENCE OF HIS RESURRECTION FOR OUR MINDS (John 20:2-9).

As we celebrated Jesus’ resurrection last month, those of us who believe in Jesus as our Savior were filled with joy as we sang and worshiped our risen Lord! However, it may be difficult for us to realize what it was like for those who discovered the empty tomb on that first resurrection Sunday. When Mary Magdalene saw that the tomb was empty, she wasted no time and “ran” to Peter and John, “the other disciple, whom Jesus loved” to tell them that “they [the religious leaders] have taken away the Lord out of the tomb” (John 20:2b).

Why didn’t Mary remember Jesus’ promise that He made before His crucifixion, saying He would rise from the dead on the third day (Matthew 16:21; 20:19)? Why didn’t Mary relay the message of the angel announced to her (and the other women) earlier that morning, that Jesus had risen (cf. Matthew 28:1-8; Luke 24:1-10)? Mark’s account tells us that fear had overcome Mary, so she said nothing to anyone (Mark 16:8). Since Mary was a former demon possessed person, she may have feared people would easily suspect her of having hallucinations (cf. Mark 16:9; Luke 8:2). She may have thought that the angels were actually men who took Jesus’ body. What would that be like to conclude that the body of the One you followed and revered was stolen from His grave?

In 1876, a gang of counterfeiters from Chicago attempted to steal the dead body of President Abraham Lincoln and hold it for ransom.  Even though their attempt to steal Lincoln’s remains failed, it led to Lincoln’s corpse being buried again in Springfield, Illinois, in a steel cage under tons of cement so that it would not happen again. When the rest of the nation found out about this failed attempt to steal the President’s remains, it was in shock that a leader like that would be defiled in that kind of way. 1

That is probably how Mary and the disciples of Jesus must have felt. Their response is not uncommon. Even for us, when we first discover the shocking truth of the resurrection of Christ, we may have more confusion or doubt than we have joy or hope. For example, when we attempt to apply the truth of Christ’s resurrection to our lives, we may have confusion –  “How does Jesus’ resurrection apply to my situation?” Or we may have fear“I’m afraid of what this power might do in my life.” Or we may even have doubt– “I don’t know if this power will work in my life.” For Mary it was confusion (John 20:2). For the disciples in the Upper Room it was fear (John 20:19). For Thomas it was doubt (John 20:24-25).

Notice Mary said, “They have taken away the Lord out of the tomb” (John 20:2b). Often when it comes to the resurrection of Jesus and how that resurrection can apply to our lives, the hope is right there in front of us. We just cannot see it yet. How can I start to see the resurrected Jesus there where I am confused? 

When Mary informed Peter and John of the empty tomb, they wasted no time talking. They ran toward the tomb. “Peter therefore went out, and the other disciple, and were going to the tomb. So they both ran together, and the other disciple outran Peter and came to the tomb first” (John 20:3-4). These verses are captivating because of their eyewitness nature. John probably wrote these verses thirty-five years after it happened, before A. D. 70. 2  But as we read this almost two thousand years later, it reads like it happened today. Like he just saw it. If this happened to me, I would not forget it either. It is almost funny to read this eyewitness account because it is so fresh and real to John. Even though it is thirty-five years later, John wants his readers to know he was faster than Simon Peter. That sounds like someone else I know – me!

Even though John arrived at the empty tomb first, he does not go into the tomb. “And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in.” (John 20:5). John seems to wait at the entrance to process what he sees as quickly as possible. “Why would the linen wrappings be here without the body? Is there any sign of forced entry? Any indication of foul play? Where is the body? What has happened here?” 3

“Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself.” (John 20:6-7). Peter pushes his way past John, as if to say, “Out of the way John. I’ve got to go in there to see what has happened.” That’s just the way Peter was. Peter also saw thestrips of “linen cloths lying there” where the body of Jesus had been placed and he also saw “the handkerchief that had been around His head.” Instead of being tossed aside, it was “folded together in a place by itself.” The fact that this head piece was “not lying with the linen cloths” suggests that Jesus first unwrapped the face cloth and folded it, set it down, and then unwrapped the rest of His grave clothes. The fact that the grave clothes were not in disarray and that the headpiece was neatly folded, demonstrates that the body was not stolen. Grave robbers would have been in a hurry and either taken the body with the wrappings or would have ripped and scattered them. Thieves would not have been this careful. Neither would friends who might have removed the body done this; they would have hurried away from the tomb as quickly as possible to avoid being apprehended.” 5

Carson observes, “The description is powerful and vivid, not the sort of thing that would have been dreamed up; and the fact that two men saw it (v. 8) makes their evidence admissible in a Jewish court (Dt. 19:15).” 6

Also this eyewitness description refutes the attempt to explain away Jesus’ resurrection (The Swoon Theory) by saying Jesus did not really die on the cross, He merely fainted and then was later revived in the tomb. This theory proposes that after enduring the intense brutality of being beaten and crucified, Jesus was revived by the cool interior of the tomb. But this doesn’t explain why a half-dead man would remove his head cloth, neatly fold it, and place it separate from his intact linen wrappings! Nor does it explain how he could have had the strength to move the heavy stone blocking the entrance. As with other attempts by unbelievers to deny the resurrection, this one fails to adequately explain the evidence. One thing is clear: When the disciples saw Jesus later (see 20:19-23), he didn’t look like a man who had been merely resuscitated from a near death experience!” 7

John now goes into the tomb. “Then the other disciple, who came to the tomb first, went in also; and he saw and believed.” (John 20:8).What did John “believe?” Mary’s report that the tomb was empty? Doubtful. When John saw that Jesus’ body was missing and the position of His grave clothes, he believed Jesus had risen from the dead. The evidence persuaded him to believe Christ was alive. Earlier in John’s gospel after Jesus had cleansed the temple and said, “Destroy this temple, and in three days I will raise it up” (John 2:19), John wrote, “But He was speaking of the temple of His body. Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.” (John 2:21-22). John had already believed Jesus was the Christ, the Son of God, that believing he may have eternal life in Jesus’ name (John 2:11; 6:69; 13:10; cf. 20:31). But when he saw the empty tomb and the arrangement of Jesus’ grave clothes, he believed Jesus rose from the dead. The evidence of Jesus’ resurrection convinced John even before he encountered the risen Lord Jesus. People since John can believe in Christ because of this evidence, too, even though they have not yet seen the risen Jesus (cf. John 20:29; 1 John 1:1- 4). 8

If you and I are going to see Jesus’ resurrection in our daily lives, we need evidence for our minds. For example, when you say, “I believe Jesus Christ rose from the dead,” how do I know you are not making that up? What makes that statement any different than saying, “I believe that the scrambled eggs I ate this morning have the power to change my life?” What makes it any different? Evidence. Something amazing happened in that tomb.

There are three different Greek words used for “saw” in these verses (John 20:5-6, 8). When we are told that John bent down and “looked in” the tomb, the word for “saw” [blépō, βλέπω] is used which is a common Greek word meaning to “perceive with the eye” (John 20:5). In this context, it conveys the idea of John bending down to glance or look quickly into the tomb. 10 When Peter entered the tomb, the word John uses for “saw” [theōréō, θεωρέω] refers “to observing something with sustained attention” 11  or “careful observation” 12(John 20:6). Peter carefully observed the contents inside the tomb. This is the word that we get the English word “theorize” from. When Peter saw the linen cloths lying there, he was thinking it through, wondering what was happening. He was coming up with a theory. The third word John used for “saw” [horáō, ὁράω] means to be mentally or spiritually perceptive,”(John 20:8). 13  Peter saw more after entering the tomb than John did in his first glance from outside the tomb, but John saw into the meaning of it all better than Peter. 14  Peter had more sight, but John had more insight. The evidence of Christ’s resurrection convinced John even before he met the resurrected Jesus.

These verses describe three different ways of seeing the truth of Jesus’ resurrection. I can take the truth of Jesus’ resurrection and just glance at it as I run by. Or I can gaze at it and try to figure it out. But the third way, the way John saw, is I can get it. John looks at the evidence and sees what has happened, and is persuaded to believe Jesus rose from the dead. We have had this happen with spiritual truth. It is when the truth is perceived in our minds so that it becomes real in our lives.

Hebrews 11:1 says, “Now faith is the substance of things hoped for, the evidence of things not seen.” Faith is defined as “the substance” or confident assurance “of things hoped for.” It is “the evidence” or conviction about “things not seen.” Through faith, the unseen becomes seen. The invisible become visible. John did not have to see the risen Lord Jesus to be convinced He was alive. He saw the evidence and was persuaded that Christ had come back to life.

Some people think that to have faith means you stop thinking. But we cannot believe in something that our mind rejects. Christianity is reasonable because it is based on historical facts. The resurrection of Christ makes sense when you start to look at what really happened. It is not true that there is no evidence for our faith. There are a number of very strong evidences for the resurrection of Jesus Christ.

First, we have the historical record. The historical reliability of an ancient document is determined by the number of manuscripts and the time interval between the original and earliest copy. The more manuscripts and the shorter the time gap between the original and earliest copy, the greater the historical reliability of the document. When comparing the New Testament with other famous ancient writings, the New Testament has far more manuscript authority than any other ancient literature. For example, the New Testament has 5,686 surviving Greek manuscripts compared to the most documented secular work from the ancient world, Homer’s Iliad, which has 643 surviving manuscript copies. 15  Most books from the ancient world have surviving manuscript copies about one thousand years after they were originally composed, with the Odyssey having one manuscript copied five hundred years after the original. But the New Testament survives in complete books from a little over 150 years after the original. 16  No other book from the ancient world has a smaller time gap between the original and the earliest copies as the New Testament. 17

Most (if not all) of the New Testament books were written by eyewitnesses and contemporaries of Jesus and His ministry (A.D. 29-33). For example, the gospel writers include, Matthew, who was accustomed to taking accurate records as a tax collector (Matthew 9:9), and was a disciple and observer who provides long and direct quotes from Jesus (cf. Matthew 5-7; 13; 23-25). Mark was a disciple of Peter (I Peter 5:13) who was an eyewitness of Christ (2 Peter 1:16). Luke was an educated contemporary of Christ who said, “Just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seems good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account” (Luke 1:2-3). John the apostle was a direct eyewitness of Jesus (John 19:35; 21:24; cf. I John 1:1-4). In addition to the gospel writers, Peter was also a direct eyewitness (2 Peter 1:16) and Paul was a contemporary of Christ and a witness of Jesus’ resurrection (I Corinthians 15:8). 18

The early dating of the New Testament manuscripts supports their truthfulness. The most knowledgeable scholars date the New Testament books within the lifetime of the eyewitness writers and contemporary authors. Noted Archaeologist Nelson Glueck wrote, “We can already say emphatically that there is no longer any solid basis for dating any book of the New Testament after about A.D. 80.” 19  William F. Albright, the distinguished paleographer, said that “every book of the New Testament was written by a baptized Jew between the forties and the eighties of the first century A.D. (very probably between about A.D. 50 and 75).” 20

Luke claims to be a careful contemporary historian of the events he records, saying, “having had perfect understanding of all things from the very first, to write to you an orderly account… that you may know the certainty of those things in which you were instructed.” (Luke 1:3-4). “After spending many years researching the area, the noted expert on the first-century Near East, Sir William Ramsay, concluded that Luke was a first-rate historian. For in reference to thirty-twocountries, fifty-four cities and nine islands he did not make a single mistake!” 21

“The New Testament writers were honest men who willingly died for what they believed. And they were careful to distinguish their words from those of Jesus, revealing that they were not inventing them but reporting them (Acts 20:35; I Cor. 7:10, 12, 25; Rev. 1:17-20; 2:1f; 3:1f; 22:16-20). The New Testament is markedly different from Christian folklore, such as is found in the second- and third-century Christian apocryphal books. Noted Oxford expert on literature and myths, C.S. Lewis, insightfully notes about New Testament critics: 22

“’I distrust them as critics. They seem to me to lack literary judgment, to be imperceptive about the very quality of the texts they are reading… If he tells me something in a Gospel is legend or romance, I want to know how many legends and romances he has read. I  have been reading poems, romances, vision-literature, legends, myths all my life. I know what they are like. I know that not one of them is like this [the Gospels].” 23

Although some skeptics claim the New Testament is dependent on earlier sources, the evidence shows the New Testament is “clearly a firsthand, first-century account by disciples and contemporaries of Jesus. And contrary to widely believed liberal myths, each account is independent. Everyone acknowledges the difference between and independence of John and Luke, which is all that is necessary to manifest their authenticity. And even though it is unnecessary for the overall argument in defense of the authenticity of the basic life and words of Christ, a good case can be made for the independence of the Synoptic Gospels (Matthew, Mark, and Luke) as well.” 24 

The science of archaeology has verified the historical accuracy of the Gospel records as well. Renowned Archaeologist, Nelson Glueck concluded, “It may be stated categorically that no archaeological discovery has ever controverted a Biblical reference. Scores of archaeological findings have been made which confirm in clear outline or exact detail historical statements in the Bible.” 25

Sir William Ramsay, whose change from a skeptical view of the New Testament to a converted view was supported by a lifetime of research in the Near Eastern world. He writes, “I began with a mind unfavorable to it [Acts], for the ingenuity and apparent completeness of the Tubingen theory had at one time quite convinced me. It did not lie then in my line of life to investigate the subject minutely; but more recently I found myself often brought in contact with the book of Acts as an authority for the topography, antiquities, and society of Asia Minor. It was gradually borne in upon me that in various details the narrative showed marvelous truth.” 26

Renowned historian Colin Hemer has demonstrated the historical accuracy and authenticity of the New Testament in an amazing way. His research shows: “1) that the Book of Acts was written no later than A.D. 62; 2) that it is minutely accurate history written by an eyewitness and contemporary of the events of Jesus’ life; 3) that the same highly accurate contemporary historian, Dr. Luke, also wrote a Gospel (cf. Acts 1:1 and Luke 1:1) which tells the same basic story as the other Gospels, namely, that Jesus claimed to be and proved to be the Son of God by numerous incredible miracles, and that He died on the Cross and rose from the grave three days later. This is of course a strong confirmation of the central Christian message…  So Luke’s narrative of the life and miracles of Christ must likewise be accepted as authentic. And since Luke’s narration of Christ’s life and miracles in it accord with that of the other Gospels, we have here an archaeological confirmation of the Gospels that record the miracles and resurrection of Christ. In brief, from a strictly historical point of view, we could not have better evidence for the authenticity of events than we possess for the events in the life of Christ recorded in the New Testament.” 27

Having established the historical reliability of the New Testament, let’s listen to Its testimony regarding Jesus’ resurrection. “Concerning His Son Jesus Christ our Lord, who was … declared to be the Son of God with power… by the resurrection from the dead.” (Romans 1:3-4). The proof that Jesus rose from the dead was that He was seen alive after His death by over five hundred eyewitnesses (I Corinthians 15:5-8). Listen to what a former persecutor of Christianity, named Paul, wrote in the Bible. 3 That Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures, 5 and that He was seen by Cephas, then by the twelve. 6 After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep.” (I Corinthians 15:3-6).

The reason these facts are so significant is because of who Christ is and what his death accomplished. Jesus Christ is the God-man. He is the Word of God who became flesh (John 1:14). He is the Son of God, the second Person of the Godhead, who became a man without giving up his deity (see Phil 2:5-8). He is the one and only person with both a divine nature and a human nature, unmixed forever. Therefore, he could serve as a perfect substitutionary sacrifice for sinners because as God he is without sin, and as a man he could die in our place. By bearing our sins on the cross, he suffered the wrath of God that we deserved so that we might be forgiven, receive eternal life, and be saved (see, e.g., 2 Cor 5:21; 1 Pet 2:24).” 28

Notice the phrase “Christ died for our sins according to the Scriptures.” Hundreds of years before Jesus came to earth, the prophet Isaiah predicted in the Old Testament Scripture that the Messiah would die for our sins when he wrote, “He was wounded for our transgressions, He was bruised for our iniquities.” (Isaiah 53:5). When Jesus died on the cross, He fulfilled Isaiah’s prophecy. The proof that Jesus died was “that He was buried.” Christ did not merely swoon or faint on the cross. He died on that cross. We do not bury a living person, we bury a dead person.

Next, we see that Jesus “rose again the third day according to the Scriptures.” The verb “rose” (egēgertai) is in the perfect tense in the original language, and it means Jesus rose from the dead in the past and He remains risen today. You will never hear a news report today that says Jesus’ dead body has been found. Why? Because He is risen and He remains alive today!

“Jesus suffered and died on our behalf; he made payment for our sins. Was this payment accepted? We can be certain that it was because God raised him from the dead. This is the clear and consistent testimony of the early church (see, e.g., Acts 2:24-32; 3:15; 5:30; 10:39-41; 13:29-37; 17:31). Jesus has risen from the grave, and the apostles and many others were eyewitnesses to this. The resurrection, then, is your receipt that God accepted Christ’s payment for your sins and mine.” 29

Notice the phrase, “according to the Scriptures.” Jesus’ resurrection also fulfilled Old Testament Scriptures written hundreds of years before Christ came to earth. In Psalm 16:10, King David wrote, “For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption.” On the day of Pentecost in Acts 2, a follower of Jesus named, Peter, said that when Jesus rose from the dead, He fulfilled what David wrote hundreds of years before. “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. This Jesus God has raised up, of which we are all witnesses.” (Acts 2:29-32).

Keep in mind that the Old Testament not only predicted the death and resurrection of Christ, but Jesus also predicted His own death and resurrection on several occasions. In the earliest part of His ministry He said,  “Destroy this temple, and in three days I will raise it up.” (John 2:19). John explains, “But He was speaking of the temple of His body. Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.” (John 2:21-22). Later in Matthew 12:40, Jesus said, “For as Jonah was three days and three nights in the belly of a great fish, so will the Son of Man be three days and three nights in the heart of the earth.” To those who had witnessed His miracles and stubbornly refused to believe in Him as the Messiah, He said more than once, “An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah” (Matthew 12:39; 16:4). After Peter’s confession of Jesus as “the Christ” (Mark 8:29), Jesus “began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.” (Mark 8:31). This became a primary part of Jesus’ teaching from that point until His death (Mark 9:31; 10:33-34; 14:58; Matthew 27:63). In addition Jesus taught that He would raise Himself from the dead, saying of His life, “No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.” (John 10:18). 30 

“Famous philosopher of science, Karl Popper, argued that whenever a ‘risky prediction’ is fulfilled, it counts as confirmation of the theory that comes with it. If so, then the fulfillment of Jesus’ prediction of His own resurrection is confirmation of His claim to be God. For what could be riskier than predicting your own resurrection? If a person will not accept that as evidence of a truth claim, then he has a bias that will not accept anything as evidence.” 31

Finally, in I Corinthians 15, we see the proof that Jesus rose from the dead was that He was “seen” by “over five hundred” eyewitnesses “at once, of whom the greater part remain to the present.” Most of these eyewitnesses were still alive when Paul wrote this two decades after Jesus’ resurrection,  so they could verify the reliability of the evidence for Jesus’ resurrection. 32  This was not a conspiracy invented by a small group of people! Hundreds of people saw Jesus alive after His crucifixion!

While Jesus appeared to this crowd of over five hundred people in His resurrected body on one occasion, the historical record also shows that Jesus appeared in His resurrection body to people on twelve different occasions over a forty-day period (Acts 1:3). Luke writes of Jesus, “He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.” (Acts 1:2b-3).

The disciples didn’t have a corporate delusion. Nor did they see a ghost. Jesus proved to them that he was the same flesh and blood man who had been crucified and buried—though he’d since gained a glorified body (see Luke 24:36-43).” 33

When the twelve different appearances of Jesus in His resurrection body are examined, we discover that Christ was seen and heard with the natural senses of the observer – Mary Magdalene (John 20:10-18), Mary and the women (Matthew 28:1-10), Peter (I Corinthians 15:5), the two disciples on the road to Emmaus (Luke 24:13-25), the ten apostles (Luke 24:36-49; John 20:19-23), the eleven apostles (John 20:24-31), the seven apostles (John 21), all the apostles (Matthew 28:16-20; Mark 16:14-18), the five hundred brethren (I Corinthians 15:6), James (I Corinthians 15:7), all the apostles (Acts 1:4-8), and Paul (Acts 9:1-9; I Corinthians 15:8). On four different occasions He was either touched (John 20:10-18; Matthew 28:1-10) or offered to be touched (Luke 24:36-49; John 20:19-23; 24-31). Four times Jesus ate physical food with His disciples (Luke 24:13-35; 36-49; John 20:19-23; 21:1-15). Four times they saw Jesus’ empty tomb (John 20:1-18; Matthew 28:1-10; I Corinthians 15:5) and two times He showed them His crucifixion scars (Luke 24:36-49; John 20:19-23; 24-31). 34  Jesus “literally exhausted the ways possible to prove that He rose bodily from the grave. No event in the ancient world has more eyewitness verification than does the resurrection of Jesus.” 35

Those who question the reliability of the New Testament writers and eyewitnesses concerning the resurrection of Christ because they assume they were predisposed to believe the resurrection events to which they gave testimony, need to consider the following:

“First, the apostles themselves did not believe the testimony of others that Christ had risen from the dead. When the women reported it, ‘their words seemed to them like idle tales, and they did not believe them’ (Luke 24:11). Even when some of the disciples saw Christ themselves they were ‘slow of heart to believe ‘ (Luke 24:25). Indeed, when Jesus appeared to ten apostles and showed them his crucifixion scars, ‘they still did not believe for joy, and marveled’ (Luke 24:41). And even after they were convinced by Jesus’ eating of food, their absent colleague Thomas protested that he would not believe unless he could put his finger in Jesus’ hand (John 20:25).

“Second, Jesus not only appeared to believers; he also appeared to unbelievers. He appeared to his unbelieving half-brother James (John 7:5; I Corinthians 15:7). Indeed, he appeared to the greatest unbeliever of the day – a Jewish Pharisee named Saul of Tarsus (Acts 9). If Jesus had only appeared to those who were either believers or with the propensity to believe, then there might be some legitimacy to the charge that the witnesses were prejudiced. But just the opposite is the case.

“Third, the witnesses to the resurrection had nothing to gain personally for their witness to the resurrection. They were persecuted and threatened with death for their stand (Acts 4, 5, 8). As a matter of fact, most of the apostles were martyred for their belief. Certainly, it would have been much more profitable personally for them to deny the resurrection. Rather, they proclaimed and defended it in the face of death.

“Fourth, to discount their testimonies because they believe in the resurrected Christ is like discounting an eyewitness of a murder because he actually saw it occur! The prejudice in this case is not with the witnesses but with those who reject their testimony.” 36

So far we have talked about the historical record of the New Testament regarding the death and resurrection of Christ. What do non-Christian historians and writers from the first and second centuries say about the death and resurrection of Christ? Jewish historian, Josephus, wrote of Jesus’ death, “Pilate, at the suggestion of the principal men among us, had condemned him to the cross.” 37  Roman historian, Cornelius Tacitus, wrote, “a wise man who was called Jesus…. Pilate condemned Him to be condemned and to die.” In addition he said that Jesus’ disciples “reported that He had appeared to them three days after His crucifixion and that He was alive.” 38  A Roman writer, Phlegon, referred to Christ’s death and resurrection in his Chronicles, saying, “Jesus, while alive, was of no assistance to himself, but that he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails.” 39  In addition, Phlegon spoke of “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.” 40

The historical evidence for Jesus’ death is so overwhelming that even a Muslim scholar,Reza Aslan, who wrote the book, Zealot, was persuaded to conclude Jesus “was most definitely crucified.” 41  Despite what the Quran teaches, the historical evidence persuaded Aslan to conclude that Christ truly did die on the cross.He believes so strongly in Jesus’ death by crucifixion that he uses it as the foundation for his entire theory of Jesus’ life.” 42

Just as history proclaims that George Washington was the first President of the USA, so history proclaims that Jesus Christ died and was resurrected from the dead. The resurrection of Christ is the most attested fact of ancient history. Thomas Arnold authored a three-volume history of Rome and was appointed to Oxford’s Chair of Modern History. Concerning the evidence behind the resurrection of Jesus Christ, he said, “I have been used for years to study the histories of other times, and to examine and weigh the evidence of those who have written about them, and I know of no one fact in the history of mankind which is proved by better and fuller evidence of every sort, to the understanding of a fair inquirer, than that Christ died and rose from the dead.” 43

Frank Morison, a British trial lawyer, vowed to write a book disproving Christianity and committed to base his book on a collection of facts. Using a critical method of evaluation and despite his initial beliefs, he concluded that Christianity is true. The resurrection convinced him, and he wrote a book entitled, Who Moved the Stone? which begins with the chapter, “The Book that Refused to Be Written.”

Former atheists Josh McDowell and Lee Strobel set out to disprove the resurrection of Christ only to be persuaded by the historical evidence that Jesus did indeed rise from the dead. You can read about the evidence that persuaded them to believe in Jesus in their books: McDowell ‘s  The New Evidence that Demands a Verdict (1999) and The Resurrection Factor (1981); Strobel’s The Case for Christ Revised (2013) and The Case for Easter (2004).

The second evidence of Jesus’ resurrection is the change in the lives of His followers. His disciples were not shrewd men who figured out some weird way to start a new religion. They did not say, “Let’s get our Leader killed off. Then we’ll go hide out in an upper room and then all of a sudden we will have a new hope.” No. After Jesus’ death, these men were discouraged. They were hiding for fear of the Jews (John 20:19). And all of a sudden their lives were changed overnight! And they went out preaching the message of Jesus Christ without fear. They were not afraid of being arrested or of being put to death (Acts 3, 4, 5, 8, et al.). What happened to them? The resurrection of Jesus Christ. 

The third proof of Jesus’ resurrection is the silence of Jesus’ enemies. If you were one of Jesus’ enemies (the Romans or Jewish religious leaders), and you have the disciples going around saying Jesus is alive and it is bringing people away from your faith to a new faith, what would you do to stop them? Go find the dead body! If you could find the dead body of Jesus Christ, it would bring this entire movement to a stop. But they couldn’t find the body. Why? Because there was no dead body to be found. They tried to make sure that the body would stay there in the tomb. They sealed the tomb and had Roman soldiers guard it to keep somebody from trying to get in to the tomb (Matthew 27:62-66). But they forgot that somebody would be getting out. And when Jesus burst out of that tomb in resurrection, there was no body there.

The final proof of Jesus’ resurrection is the changed lives of people today. Look at what the risen Lord Jesus is doing in the lives of people from every nation today! Former atheists and God-haters are coming to faith in Christ. Headlines read, “Life under ISIS led these Muslims to Christianity” (NBC News on February 3, 2019) and “Muslims Converting to Christianity in Unprecedented Numbers” (Open Doors on June 28, 2017). People who once hated the God of the Bible, are now loving Him because of the risen Lord Jesus Christ. People from all walks of life are coming to faith in the resurrected Lord Jesus Christ. And I am one of them!

You may say,“I believe in another religion. It has changed my life just like your belief in Jesus Christ. What’s the difference?” The difference is an empty tomb. The difference is Christians have a reality behind their faith. Their faith is based upon historical facts. It is not a man-made philosophy or superstition. We have evidence for our minds.

For the apostle John that evidence was very powerful. What did he see that made him believe? Was it the stone that was cast aside? No. Was it an angel? No. He saw the grave clothes lying there and he believed. There was something about the arrangement of the grave clothes. A lot of people say they were lying there as if Jesus had just evaporated out of them immediately. And because they were folded so neatly, not torn aside. Remember, the strips of linen would have been wrapped around the body. You couldn’t get a body out of that and leave it just lying there undisturbed. So when John saw that he believed. That evidence persuaded him to believe that Jesus rose from the dead.

I find verse nine to be very significant. “For as yet they did not know the Scripture, that He must rise again from the dead.” (John 20:9). The disciples did not yet understand the prophecies of Old Testament Scripture that indicated Jesus would rise from the dead. Their belief in the resurrection preceded their understanding that the resurrection was foretold in Scripture. The first believers did not manufacture a resurrection story to agree with their interpretation of Bible prophecy. 45  Instead, they were first convinced that Christ had risen from the dead based upon the evidence, and then they came to an understanding of the Scriptural teaching of this truth.

I wonder. What if we had stopped at the empty tomb that morning? What if this were all we had of the resurrection account? They went in and the clothes were there, and the linen was there undisturbed. I think if that were true there would be some of us who would say, “Wow, Jesus must be alive for His clothes to be arranged that way!” Others of us may say, “Maybe I can believe.” Others of us would say, “There’s just not enough evidence.”  When it comes to seeing the resurrected Lord, some of us may need more than just evidence for our minds. We will talk more about that next time, Lord willing.

Prayer: My precious risen Lord Jesus, thank You for providing evidence for our minds that You truly died on a cross and rose from the dead. When John looked in that tomb and saw Your body was missing and the position of Your grave clothes, he believed You were alive. One of the things I love the most about You, Lord Jesus, is You meet us where we are at. Many people today are confused about Your resurrection. To them You give evidence for their minds. Please reveal more of Yourself to them so that their confusion is changed into confidence that You are alive and You can give them everlasting life when they believe in You. Thank You, my risen God and Lord. In Your name I pray. Amen.

ENDNOTES:

1. Adapted from Thomas J. Craughwell’s June 24, 2007 article at https://www.usnews.com/news/articles/2007/06/24/a-plot-to-steal-lincolns-body on May 11, 2021. Craughwell is the author of Stealing Lincoln’s Body (Harvard University Press, 2007).

2.  Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 424; Leon Morris, The Gospel According to John, NICNT (Grand Rapids: Eerdmans, 1971), pg. pg. 30; Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan Publishing House, 1996), pp. 177-205, 531.

3. J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 359.

4. Ibid., pg. 360; Tom Constable, Notes on John, 2017 Edition, pg. 368.

5. Constable, pg. 368.

6. Donald A. Carson, The Gospel According to John (Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991), pp. 637-638.

7. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pp. 1826-1827.

8. Constable, pg. 368.

9. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 179.

10. Laney, pg. 359 cites A. T. Robertson, Word Pictures in the New Testament (Nashville: Broadman, 1932), Vol. 5, pg. 309.

11. Bauer, pg. 454.

12. Laney, pg. 359.

13. Ibid., pg. 720.

14. Laney, pg. 360 cites Robertson, Word Pictures in the New Testament, Vol. 5, pg. 310.

15. N. L. Geisler and W. E. Nix, General Introduction to the Bible, (Chicago: Moody Press, 1968), pg. 408.

16. Norman L. Geisler and Abdul Saleeb, Answering Islam: The Crescent in Light of the Cross, Second Edition (Grand Rapids: Baker Books, 2002), pg. 238.

17. Ibid.

18. Adapted from Ibid., pg. 243.

19. Ibid., pg. 242 cites Nelson Glueck, Rivers in the Desert: A History of the Negev (Philadelphia: Jewish Publication Society, 1969), pg. 130.

20. Ibid., pg. 242 cites interview with William F. Albright, Christianity Today, January 18, 1953, 359.

21. Ibid., pg. 243-244 cites Sir William Ramsay, St. Paul the Traveller and the Roman Citizen (New York: G. Putnam’s Sons, 1896), esp. pg. 8.

22. Ibid., pg. 244.

23. Ibid., pg. 244 cites C. S. Lewis, Christian Reflections (Grand Rapids: Eerdmans, 1967), pp. 154-155.

24. Ibid., pg. 244.

25. Ibid., pg. 247 cites Glueck, pg. 31.

26. Ibid., pp. 244-245 cites Sir William Ramsay, St. Paul the Traveller and the Roman Citizen, pg. 8.

27. Ibid., pg. 245 cites Colin Hemer, Acts in the Setting of Hellenic History (Winona Lake, IN: Eisenbrauns, 1990).

28. Evans, pg. 2016.

29. Ibid.

30. Geisler and Saleeb, pg. 260

31. Ibid., note 59.

32. Ibid., pg. 246.

33. Evans, pg. 1838.

34. Adapted from Geisler and Saleeb, pp. 258-259.

35. Ibid., pg. 259.

36. Ibid., pp. 247-248.

37. Ibid., pg. 236 cites Flavius Josephus, “Antiquities of the Jews,” 18:3; trans. William Whiston, Josephus: Complete Works (Grand Rapids: Kregel, 1963), 379.

38. Ibid. cites Cornelius Tacitus (A.D. 55? – after 117), Annals, 15.44.

39. Ibid., cites Phlegon, “Chronicles,” as cited by Origen, “Against Celsus” from The Ante-Nicene Fathers, trans. Alexander Roberts and James Donaldson (Grand Rapids: Eerdmans, 1976), vol. 4, 455.

40. Ibid.

41. Nabeel Qureshi, No God but One: Allah or Jesus? (Grand Rapids: Zondervan, 2016 Kindle Edition), pg. 179 cites interview with Lauren Green.

42. Ibid.

43. Thomas Arnold, Christian Life, Its Hopes, Its Fears, and Its Close, 6th ed. (London: T. Fellowes, 1859), pp. 14-16.

44. Laney, pg. 361 cites Leon Morris, The Gospel According to John, NICNT (Grand Rapids: Eerdmans, 1971), pg. 835.