Jesus Christ – Dr. Brian Chilton

Seven Last Sayings on the Cross

By: Brian G. Chilton, Ph.D., M.Div. | April 7th, 2023

The seven last sayings of Jesus on the cross is very telling. Often, you can tell a lot about a person’s character by the last words said before they die. This is especially true of Jesus of Nazareth. This Good Friday and Easter is special for various reasons. On the one hand, the calendar matches the year AD 30 perfectly, one of the two proposed dates for Jesus’s crucifixion, death, and resurrection.¹ On this Good Friday, let us reflect on the seven last sayings that Jesus uttered from the cross and consider what each saying tells us about the character and compassion of Jesus.

Three periods of time are important to know concerning Jesus’s death. Jesus was nailed to the cross at 9 AM, darkness covered the region around noon, and Jesus died at 3 PM. The first three sayings from the cross were spoken before noon, whereas the last four statements were spoken near to the time of his death at 3 PM.

The First Saying on the Cross: A Word of Forgiveness

“Father, forgive them, because they do not know what they are doing” (Luke 23:34).²

The first statement shows the great love that Jesus even had for his enemies. In the Sermon on the Mount, Jesus told his disciples that they were to love their enemies. Jesus illustrated this principle on the cross. Jesus never instructs us to do something that he would not do himself. In this age of insults and aggression, we would all benefit from the love and compassion that Jesus demonstrated to those who nailed him upon the cross.

The Second Saying on the Cross: A Word of Promise

“Jesus, remember me when you come into your kingdom.” And he said to him, ‘Truly I tell you, today you will be with me in paradise” (Luke 23:43).

At least two criminals were crucified with Jesus. The number could have been more, but the Evangelists only tell us about two. While the other criminal joined the crowds to condemn Jesus, this criminal received Jesus as his Savior even in the last moments of his life. Jesus promised him a place in heaven. The pain of this man’s sin may have eclipsed the physical pain he suffered. Yet this day of agony would serve as a day of redemption, as Jesus promised this man a place in heaven with him that very day!

Several principles come out of this saying on the cross. First, when a person dies, they immediately enter into the presence of God. There is no delay. Jesus teaches an ongoing, spiritual existence that supersedes death. Second, God continues to reach out to a person throughout one’s life, even to the point of death. It is never too late to start a new relationship with Christ.

The Third Saying on the Cross: A Word of Protection

“When Jesus saw his mother and the disciple he loved standing there, he said to his mother, “Woman, here is your son.” Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his home” (John 19:26-27).

Even while Jesus was on the cross, he was concerned about others. He made sure that his mother received the necessary care she needed from John his trusted disciple.

I fully admit that I am a mama’s boy. While I love my father, there is something special about a mother’s love. Jesus had a special relationship with his mother, Mary. Jesus and Mary had a bond that no one else could understand, especially given the manner in which Jesus was born.

In a time when widows and orphans were often mistreated and neglected, Jesus ensured that his mother received the care that she needed before his passing. Jesus trusted his disciple John, who was called “the disciple Jesus loved.” John was a very reliable soul. Even though he suffered the pangs of death which encroached his being, Jesus made sure that his mother found a home with someone who could be trusted. John was that person.

Do we care about others the way Jesus did? Or, are we consumed with the needs of the self, to the point that we neglect the needs of others?

The Fourth Saying on the Cross: A Word of Despair

“About three in the afternoon Jesus cried out with a loud voice, “Elí, Elí, lemá sabachtháni?” that is, “My God, my God, why have you abandoned me?” (Matthew 27:46).

The fourth saying is probably one of the most misunderstood of the seven sayings on the cross. Jesus quotes Psalm 22:1 in Aramaic. Psalm 22 is a psalm about despair and suffering. Most assuredly, Jesus experienced some sense of abandonment and despair. The weight of sin pressed upon his being, an experience he never had before being the sinless Lamb of God. This impacted his relational connectedness with the Father to some degree.³

Surely, Jesus felt abandoned. Most people had abandoned him. The majority of his disciples left him in his time of need, with the exception of John and the female disciples. The crowds that clamored around him when he miraculously fed and healed them were now absent, except for a few looking from afar with curiosity.

The first line points to the entire psalm.

As was the practice of the time, Jesus’s quotation of the first line of the psalm is an allusion to the entire work. The psalm ends with a glimmer of hope as it says, “All the ends of the earth will remember and turn to the Lord. All the families of the nations will bow down before you, for kingship belongs to the Lord; he rules the nations” (Ps. 22:27-28).

The psalm concludes by saying, “They will come and declare his righteousness; to a people yet to be born they will declare what he has done” (Psa. 22:31).

Though Jesus was in a great deal of despair, he did not lose hope in the Father’s plan. In many ways, we may go through a time of pain and sorrow. We may be tempted to lose sight of the Father’s purpose and plan. But like Jesus, never lose your hope even while traveling “through the darkest valley” (Psa. 23:4a). Remember, we have the continued hope that we should “fear no danger, for you are with me; your rod and your staff–they comfort me” (Psa. 23:4b).

The Fifth Saying on the Cross: A Word of Fulfillment

“After this, when Jesus knew that everything was now finished that the Scripture might be fulfilled, he said, ‘I’m thirsty’” (John 19:28).

The Greek word for “I thirst” is one word—dipso. Previously, Jesus had declined the soldier’s invitation to receive soured wine mixed with an anesthetic. Yet moments before his death, he accepted the invitation to receive the wine mixed with soured vinegar, so that he could speak the last words that needed to be proclaimed from the cross. His acceptance of the wine mixed with vinegar echoes Psalm 69:21. The psalm reads, “Instead, they gave me gall for my food, and for my thirst they gave me vinegar to drink” (Psa. 69:21).

Jesus stayed the course until the Scripture was fulfilled. He stayed true to the Father’s mission for his life, even to the last moments of his life. No matter what we go through in life, stay the course. Finish strong. Stay true to the Father’s plan.

The Sixth Saying on the Cross: A Word of Victory

“When Jesus had received the sour wine, he said, ‘It is finished.’ Then bowing his head, he gave up his spirit” (John 19:30).

The Greek word for “It is finished” is also one word—tetelestai. Jesus’s one-word statement was a sign of victory. The word in Aramaic could be mashelem, which incorporates the word shalom meaning peace. If so, Jesus’s proclamation of victory ultimately brings peace to those who believe in him. Jesus was victorious. Though Jesus’s death was sorrowful, he was victorious. That is why this tragic day is called “Good Friday.” Jesus defeated sin and the schemes of Satan. Good Friday is a day of victory.

The Seventh Saying on the Cross: A Word of Trust

“It was now about noon, and darkness came over the whole land until three, because the sun’s light failed. The curtain of the sanctuary was split down the middle. And Jesus called with a loud voice, ‘Father, into your hands I entrust my spirit.’ Saying this, he breathed his last” (Luke 23:44-46).

Jesus’s commitment to Scripture cannot be denied, especially in his seven sayings on the cross. Just as he had done previously, Jesus’s final word from the cross is a quotation of the psalms. This time, he quotes Psalm 31:5 which says, “Into your hand I entrust my spirit; you have redeemed me, Lord, God of truth” (Ps. 31:5). The psalm speaks of trusting God even in the most frightening of experiences.

Even as Jesus breathed his last, he trusted the Father’s plan. His trust was well placed because the Father proved his faithfulness on Easter Sunday. While everything was grim and gloomy on Friday afternoon, the blessed promise was that Sunday was on its way. We may experience our own Fridays of gloom. Jesus reminds us that we must keep trusting in God because our Sunday is also on its way.

The psalm speaks of trusting God even in the most frightening of experiences. Even as Jesus breathed his last, he trusted the Father’s plan. His trust was well placed because the Father proved his faithfulness on Easter Sunday.

Conclusion of the Seven Last Sayings on the Cross

The seven sayings on the cross afford a glimpse into the character of Jesus. These seven sayings on the cross tell us about the compassion, the faith, and the determination of Jesus. Even though he was the Son of God, the human personality and character of Jesus are admirable to all.

Furthermore, the seven sayings on the cross when meshed with the glories of Easter Sunday grant a powerful spiritual application. While everything was grim and gloomy on Friday afternoon, the blessed promise was that Sunday was on its way. We may experience our own Fridays of gloom. Jesus reminds us that we must keep trusting in God because our Sunday is on its way. The world is in a state of turmoil. Nations threaten others with aggression. Sickness and disease seems to increase with each passing year. The world is indeed in a deep state of darkness. Yet, take heart, Sunday is on its way. Sunday–a day of resurrection, restoration, and peace–may seem so far away. But it may be nearer than we think. For on that day, as Paul reminds us,“For the Lord himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God, and the dead in Christ will rise first. Then we who are still alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thess. 4:16-18).

About the Author

Brian G. Chilton earned his Doctor of Philosophy in the Theology and Apologetics program at Liberty University. He is the host of The Bellator Christi Podcast and the founder of Bellator Christi. Brian received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and earned a Certificate in Christian Apologetics from Biola University. Also, he is enrolled in Clinical Pastoral Education to better learn how to empower those around him. Brian is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in pastoral ministry for nearly 20 years and currently serves as a clinical hospice chaplain and serves as an interim pastor in northwestern North Carolina.

If you enjoyed this article, consider reading the following article by this author: https://bellatorchristi.com/2022/04/16/4-new-arguments-for-the-resurrection-of-jesus/

Notes

1The years AD 30 and AD 33 are held to be the two most likely candidates. From my research, I personally hold that the year AD 33 better fits the year of Jesus’s death, burial, and resurrection than does its counterpart. Interestingly, this would place Friday, April 3, 33 AD as the actual date of Jesus’s crucifixion, and Sunday, April 5, 33 AD as the date of Jesus’s resurrection. While 2023 matches AD 30, the year 2026 perfectly matches AD 33, making Easter of 2026 a very special occasion.
2Unless otherwise noted, all quoted Scripture comes from the Christian Standard Bible (Nashville, TN: Holman, 2020).
3To what degree is a matter of theological inquiry.

Jesus’ Cure to the Racial Divide

On July 18, 2016, I had the opportunity to speak with Melissa Pellew on the Bellator Christi Podcast.¹We addressed the racial divide that has plagued our nation. During our conversation, I was reminded of the lesson I shared with the kids at a local church. The children were diverse in their ethnicities ranging from white, black, to Latino. I shared with them the story found in John chapter 4 where Jesus met the Samaritan woman at Jacob’s well.

In that encounter, Jesus broke several barriers. One, Jesus broke a racial barrier that existed between Samaritans and Jews. Two, Jesus broke a gender barrier as Jewish rabbis normally did not speak to women. Three, Jesus broke the barriers of tradition. Fourth and most importantly, Jesus broke the sin barrier as He forgave the woman of her sins. But as we look at the issues of our time, we also see that Jesus’ encounter offers a cure to the divisions that ail us. Jesus’ approach serves as an excellent model to provide healing and reconciliation.

jacobs well.jpg — Actual Jacob’s well in Samaria.

Listen to the concerns of the person.

Jesus practiced good listening skills. While He was God and knew fully the situation at hand, Jesus still allowed the woman to speak. He heard her concerns and did not dismiss her. Jesus asked the woman for a drink. He listened as she timidly asked, “How is it that you a Jew, ask for a drink from me, a woman of Samaria” (John 4:9).²Jesus also listened to the woman as she exclaimed “Our fathers worship on this mountain, but you say that in Jerusalem is the place where people ought to worship” (John 4:20). Listening is an activity that has greatly been lost. To provide healing, we must first listen to the problems that are on the table. Those issues may be sensitive. Those issues may make us uncomfortable. Nevertheless, when we listen to another person, even if we vehemently disagree with that person, we demonstrate respect to that person.

Create a relationship with the person.

Christianity is relationship-based. Melissa and I discussed on the podcast that people often segregate and divide because of the lack of knowledge of those who may differ from them. Melissa noted that a person should not simply befriend someone to proudly say, “I have a black friend” or “I have a white friend.” Rather, a person should desire to befriend others for the sake of the person, not for selfish pride. Jesus demonstrated such behavior with the Samaritan woman. The woman was shocked that Jesus spoke to her (John 4:9). The disciples were equally surprised that Jesus was speaking with a Samaritan (John 4:27). Jesus did not think to Himself, “This person is a Samaritan. I will befriend her so that I can tell the folks back home that I have a Samaritan friend.” No! Rather, Jesus saw her for who she really was. She was a person who needed salvation, a person who had been excluded from her community. She was a woman who had a horrid past and a displeasurable present condition.

Forgive the failures of the past and present.

The Samaritan woman had a past. She was a woman who had been married five times and was currently living with a man (John 4:16-19). Coming to the well when she did demonstrates that she was an outcast as “women were more likely to come in groups to fetch water.”³Jesus could have easily condemned her, saying, “You have a past, so I don’t want you in my kingdom.” Rather, Jesus forgave her past and transformed her present.

As a Caucasian Christian, I do not know the struggles that black Christians have faced. When I drove a school bus, I remember the friendship I had with a black Christian man. We spoke about different issues. I remember him telling me about his return from war in Vietnam only to be disallowed entrance to a restaurant in the South because of his skin color. From what he and other black Christians have told me, the struggle is real. It also must be noted that racism comes in all forms and fashions. Thus, discrimination against all whites because of what a few white people have done is just as racist as discrimination against a black person, Latino, or otherwise for what a few in the particular group has done. The same logic applies to police officers. A few bad cops do not mean that all cops are bad. By the way, such accusations are not only morally wrong, they also represent a logical fallacy–the fallacy of composition/division, i.e., judging the whole by the part.

While I have never been in the situations that my black Christian friends have faced, I do know what it is like to be hurt. I know what it is like to feel demeaned and unwanted. I know what it is like to feel like an outcast. From those experiences, I know firsthand the choice all of us face: forgiveness or bitterness. Forgiveness is extremely difficult, but for the Christian it is commanded. Jesus said, “Whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses” (Mark 11:25). In the end, a person can find healing in Christ’s forgiveness or can continue down the path of hate-driven bitterness. This is true for a person regardless of the amount of pigment one’s skin carries.

Acknowledge the present problems.

Jesus did not cower and did not waver. Jesus acknowledged the problems that the woman faced and the differences in the traditions that Samaritans and Jews held. For many, it is easier to pretend that the current problems are not real. While I did not agree with the caller on our latest show on all points that he made, I would concede that we cannot pretend that there are no current race-related problems. Like Jesus, we must not cower and waver. We must stand firm, choosing to love our neighbors as ourselves (a pretty important commandment in Matthew 22:39). As Melissa stated on our podcast, “It is time for the church to take the lead on racial matters and provide reconciliation.”⁴

Provide biblical answers.

Lastly, Jesus did not avoid the problems. Instead, Jesus confronted the issues that the Samaritan woman presented and provided biblical answers to those problems. As Christians we have the answers to the problems our nation faces. We know that God is sovereign and will provide justice in due time. God created all of us in His image, thus illustrating that the life of every human being matters regardless of race. The biblical worldview also incorporates the understanding that heaven will consist of all nationalities and ethnicities. John writes, “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne and to the Lamb'” (Revelation 7:9-10)!

Conclusion

For the Christian, there is no reason for us to commit to violence. Christianity’s sole message is about love and peace. We must remember that “God is not a God of confusion but of peace” (1 Corinthians 14:33). Satan is the one who seeks to “steal and kill and destroy” (John 10:10). Therefore, the primary message of this article is found in Paul’s great word of encouragement: “Do not be overcome by evil, but overcome evil with good” (Romans 12:21). Let us pray for peace, love, and understanding.

© July 18, 2016. Brian Chilton.

Sources Cited

¹ Melissa Pellew, interviewed by Brian Chilton, “Healing the Racial Divide (with Melissa Pellew),” The Bellator Christi Podcast (July 18, 2016), http://www.blogtalkradio.com/pastorbrianchilton/2016/07/18/healing-the-racial-divide-with-melissa-pellew.

² Unless otherwise noted, all Scripture comes from the English Standard Version (Wheaton: Crossway, 2001).

³ D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 217.

⁴ Pellew, “Healing the Racial Divide (with Melissa Pellew), Bellator Christi Podcast.

5 Christian Responses to a Changing Culture

Throughout the history of the Christian church, believers have responded various ways to their culture. Some responses have been good, whereas other responses have been less than favorable. What are the five responses? This article will examine the five forms of responses that have been made throughout history by five given caricatures. In many respects, these five responses greatly resemble the five Christian models for approaching culture given in H. Richard Niebuhr’s classic book Christ and Culture.[1] The models are given in descending order from the more extreme forms of thought—opposing culture, to those that fully embrace culture.

The Monk.

The first response is that of the monk. This caricature is in no means meant to demean the great work of Christian monks throughout the centuries. However, it is meant to demonstrate the response that many in the monastery have taken over the years. When culture goes amiss, many will withdraw from the culture, completely separating themselves from the culture. This approach resembles Niebuhr’s “Christ Against Culture” approach.

As Christians face a global culture that is becoming more antagonistic towards the Christian faith (something that is anticipated by a futurist understanding of Revelation—which I hold), it is easy for many to withdraw from the cultural arena completely. Some will take the defeated attitude in saying, “I won’t make much of a difference anyhow.” For others, the ideas of a governmental hidden agenda and conspiracy-theory-powered-paranoia will cause the desire to abandon everything in culture. St. Anthony and the desert fathers are exemplary of this model. Also, Tertullian, Tolstoy, Menno Simmons, the Amish, and traditional Anabaptists have taken to this model. But it must be asked: Is this the best model?

The Mobster.

The second caricature may sound odd at first. How could a Christian hold a mobster mentality to the culture? Well, mobsters generally operate by the mantra, “I am above the law.” Their livelihood is based on a system that contradicts the law at hand. The mobster mentality holds that Christians and any given culture will always hold a degree of paradox. The Christian, while living in the world, can never necessarily appreciate the things of the world since the Christian essentially lives in two kingdoms. The Christian will always experience tensions in trying to fulfill the demands of both kingdoms.

Martin Luther is an advocate of this view. The mobster view is comparable to Niebuhr’s “Christ and Culture in Paradox” model. While this viewpoint holds many great points of truth and value, one must ask: Is this the right model to hold?

The Reformer.

Reformers seek to transform. Unbeknownst to many, Luther and the early reformers did not seek to divide the church. Rather, they sought to bring the church back to a point where they felt the church was more biblically accurate. The cultural reformer seeks to transform the given culture with the gospel of Christ. The reformer will seek to convert the values and goals of the culture to the values and goals of the kingdom of God, realizing that such will not take place unless people come to know Christ as Savior.

Many heavyweights of the faith hold this view, which is comparable to Niebuhr’s “Christ the Transformer of Culture” model. Augustine, Calvin, John Wesley, Jonathan Edwards, John Knox, Ulrich Zwingli, and Francis Schaeffer all hold to the Reformer Model. Is this the correct view? We will see.

The Ruler.

The ruler seeks to dominate a particular area. In a sense, the ruler will always battle to keep his/her power and control. When the Roman Empire dominated much of the known world during the height of their power, the Empire had to patrol areas with their soldiers to forcefully keep the peace (somewhat of an oxymoron).

The ruler mentality of Christians pertaining to the culture holds that change can only take place when the church is given authority over a particular area. The answers to life’s problems are found in the specific revelation of God (i.e., the Bible), thus the only way to bring culture and faith together is to assert dominance over the culture. This model is comparable to the “Christ Above Culture” model presented by Niebuhr. It is said that Thomas Aquinas is the greatest advocate of this model. Is this the best model to hold?

The Politician.

The last viewpoint is the exact opposite of the Monk Model. Politicians have the reputation of avoiding specific answers when presented certain questions. Many successful politicians are wishy-washy as they seek approval from both sides of the aisle. In like manner, the Politician Model is one that seeks to assimilate the culture into one’s faith. Being comparable to Niebuhr’s “Christ of Culture” model, it is no surprise that liberal Christians often adopt this mindset.

Feminist theologians such as Rosemary Radford Ruether, anti-hell theologian Rob Bell, Matthew Vines, “cultural Christians,” and process theologians would fit within the Politician Model. Quite frankly, it is often difficult to pinpoint exactly what the beliefs of many cultural Christians are. In many respects, one would imagine that the culture has shaped their biblical hermeneutics rather than biblical hermeneutics shaping their cultural stance. But in their defense, many of these individuals hold that if Christianity does not adapt to the culture, they fear that Christianity will become irrelevant at best, or will die at the worst. Is this true? Is this the best model?

Conclusion: The Preferred Model

Nearly all of these models hold some value and truth. The monk is correct in thinking that the Christian needs to step away from cultural trends. Christians may find solace in stepping away from the grid from time to time. The mobster is correct in thinking that a paradox will always exist between the Christian life and the cultural life. As the old adage goes, “Christians are in the world, but not of the world.” The reformer is correct in thinking that change must happen through the gospel message. That requires engagement. The ruler is correct in thinking that the Bible holds the right answers to the problems of life. For all the problems of the politician model, it is agreed that Christianity must at least listen to the concerns of the modern culture.

In my estimation, the politician model (if you could not tell already) does not hold the answer for the modern Christian. If the gospel message is lost, there is no Christianity to keep alive. Without the gospel and the truth of God’s word, Christianity has already become irrelevant. However, if the Bible is God’s word (which I believe it is), then its truths transcend culture. Thus, the politician model is the weakest of the four.

The monk model is not preferred either. Christ calls for us to be “my witnesses, telling people about me everywhere—in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth” (Acts 1:8).[2] It is difficult to tell people about Christ throughout the ends of the earth while Christians are disengaged with society. In fact, many have argued that it is because of this mentality that the universities were lost to secularism in the late 1800s. Princeton, Yale, and other ivy-league institutions used to be front and center for orthodox Christian values. In like manner, it could be argued that the reason our culture has become so secularized is due to the withdrawal of Christians from active service in society.

The ruler model does not seem to be preferred either. The Christian cannot force a person into the kingdom. In like manner, Christian dictatorship leads to a “cultural Christianity” which is not necessarily a genuine Christianity.

The mobster mentality is correct in its assessment. However, it seems that such a view could lend itself to the Monk Model if taken to extremes. Thus, the mobster mentality holds great value, but does not seem to be the best outlook.

In my estimation, I feel that the Reformer Model is best. The only hope that people have is in the Gospel of Jesus Christ. Christ can and will transform the culture ultimately in the end. The reformer does not allow his theology to be altered by the culture. Nor does the reformer allow his fears to cause him to hide away from the culture either. He is engaged with the culture and realizes that the only hope for humanity is found in the gospel. Nothing will change unless there is a transformation. A transformation cannot happen without the gospel of Christ. Therefore, the gospel of Jesus Christ will bring change to a troubled culture.

© July 11, 2016. Brian Chilton.

Sources Cited

[1] See the following link for a chart describing the five approaches given in Niebuhr’s book: http://christianculturecenter.com/wp-content/uploads/2011/11/christ-and-culture.png.

[2] Unless otherwise noted, all Scripture comes from the New Living Translation (Carol Stream: Tyndale, 2013).

The Functions of the Triune Godhead as Seen in the Baptism of Jesus

In Peter Kreeft’s book Socratic Logic, I read the tale of a man who wanted to tell his friend, a farmer, something important. However, the man approached the fence surrounding the farmer’s property and noticed a large dog barking at him from the other side of the fence. The farmer was busy putting out some hay. The man said, “Sir, I have something I need to tell you. Is it okay for me to come over your fence?” The farmer said, “Sure, come on over!” The man said, “Sir, does your dog bite?” The farmer said, “No, he is a good dog. He won’t bite.” The man began to climb over the fence and the dog barked even louder. The man said again, “Sir, are you absolutely sure your dog won’t bite?” The farmer said, “Yeah, come on over. He won’t bite you!” So the man leaped over the fence. However, the dog bit him on the leg and sent him back over the fence. The man said, “Sir, I thought you said your dog wouldn’t bite!” The farmer looked around and said, “Well, that’s not my dog.” Many times a lack of communication can lead to all sorts of problem. Throughout church history, people have mistaken the roles of the Triune God. These misunderstandings have led to various heresies. Today, we will look at the functions of the Triune God. It is my hope that this message will help everyone understand the unity that Father, Son, and Holy Spirit have together. The unity of the church is stressed as we should be united together as God is united. Also, we are invited into this divine, eternal relationship through the New Covenant. God is one in three persons.

The function of the FATHER as ARCHITECT (3:17).

In the baptism of Jesus, we see the Father’s divine existence as he speaks from the heavens. The voice said to John, “This is my beloved Son, with whom I am well pleased” (3:17).[i] Barker and Kohlenberger note that “The voice from heaven was God’s own voice; it testified that God himself had broken silence and was again revealing himself to the human race—a clear sign of the dawning of the Messianic Age.”[ii] Note, God had revealed his plan. Thus, God is the architect of the entire salvation project.

It is obvious that the Father is understood to be divine. The Father is known by his personal name Yahweh throughout the Old Testament. As we have noted previously, Yahweh means “I am” or the “self-existent One.” As he pertains to the Triune Godhead, he holds the function of the great planner or even the mastermind, if you will. Wayne Grudem writes, “So we may say that the role of the Father in creation and redemption has been to plan and direct and send the Son and Holy Spirit.”[iii] Norman Geisler writes, “By His very title of ‘Father’ and His label of ‘the first person of the Trinity,’ it is manifest that His function is superior to that of the Son and the Holy Spirit. The Father, for example, is presented as the Source, Sender, and Planner of salvation.”[iv] If it were not for the Father, then no plan of salvation would be offered.

2. The function of the SON as ACCOMPLISHER (3:16a).

At the baptism of Jesus, we see that Christ was obedient even in an act that was not mandatory. Jesus had committed no sin for which he had to be absolved. Yet, Jesus was obedient in his baptism and was obedient in his death. The baptism of Jesus would inaugurate his ministry on earth. The Father acknowledged his approval to his Son, in part due to the Son’s willingness to accomplish the salvation of all who would receive his atoning work. Barker and Kohlenberger denote that “These things are linked in the one utterance: at the very beginning of Jesus’ public ministry, his Father presented him, in a veiled way, as the Davidic Messiah, the very Son of God, the representative of the people, and the Suffering Servant.”[v]

On several occasions, the New Testament presents Jesus as God incarnate. This is an imperative doctrine to the Christian faith. Jesus himself acknowledged himself to be God come in the flesh from eternity past (John 17:5). Jesus claimed equality with God in forgiving sins (Mark 2:5). Jesus accepted worship by a leper (Matthew 8:2), from a ruler (Matthew 9:19), from the disciples after calming a storm (Matthew 14:33), from a Canaanite woman (Matthew 15:25), from the mother of James and John (Matthew 20:20), from a demoniac (Mark 5:6), and from Thomas (John 20:28). The miracles of Jesus demonstrate the divine nature of Jesus as he healed various diseases, performed supernatural works over the natural world (i.e. calming the storm, walking on water, etc.), and even raising the dead. Jesus not only claimed to be God. He proved that he was God. Furthermore, Jesus demonstrated his obedience in fulfilling the plan orchestrated by the Father.

3. The function of the HOLY SPIRIT as APPLICATOR (3:16b).

There is yet another player in this Triune Godhead. The Holy Spirit plays a role. The Holy Spirit played an active role in Jesus’ baptism. Notice that in verse 16, Matthew records that the “heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him” (3:16b). The Spirit of God plays the role of applicator as the Spirit applies salvation to the person receiving Christ.

Craig Blomberg writes, “the Holy Spirit descends “like” a dove, which suggests that no actual bird appeared but that some visible manifestation of the Spirit led observers to recognize that God was revealing himself through those attributes regularly associated with a dove—e.g., superintending over creation (cf. Gen 1:2), offering peace (as in Gen 8:10), gentleness in contrast to the judgment of vv. 7–12, or as “the loving character of divine life itself.”^[vi] The Holy Spirit led Jesus as the Father directed. The Holy Spirit proceeds from the Father and the Son. It should be noted that the Holy Spirit is not an “it,” but rather a “he.” The Holy Spirit is the personal mover at creation and is the personal applier of salvation to the repentant soul. Throughout the Scriptures, the Holy Spirit is shown to be God himself. In Acts, when Ananias and Sapphira were guilty of stealing money from God, Peter said to them, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land?…You have not lied to men but to God” (Acts 5:3-4). Ananias and his wife died thereafter. Jesus even tells us that all blasphemies will be forgiven expect one: the blasphemy against the Holy Spirit. Jesus says, “Whoever is not with me is against me, and whoever does not gather with me scatters. Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (Matthew 12:30-32).

People have often tried to illustrate the Triune nature of God. But most illustrations fall short. For instance, people have used the three stages of water: solid, liquid, and gas. However, this illustration fails because the water changes forms which leads to the heresy of modalism. Some have illustrated God as three links of a chain. However, the links are three different things which leads to the heresy of Tritheism. Some have used the illustration of different roles that a person plays as I am father, pastor, and husband. However, this does not quite work either since I cannot perform all three at the same time which leads to the Sabellian heresy. Are there good illustrations? Well thankfully there are. Norman Geisler provides three. 1. A Triangle is a good example of the trinity. The triangle is one shape but holds three different sides at the same time. 2. One to the Third Power. 1 x 1 x 1 = 1. You have three ones which constitute one. That is a better illustration for mathematicians. My favorite is the third. 3 Love is Trifold. For love to be love, it must contain three elements: a lover, a beloved, and the spirit of love. These three are necessary for love to exist. Ultimately, we will always have to settle for a bit of mystery in our understanding of God’s Triune nature. But having a grasp on the essentials lets us know four important truths.

God is three persons, yet one God. There will always be a bit of a mystery about the Triune nature of God. However, we can accept this truth due to the necessity of the Father’s existence, the historical nature of Jesus’ resurrection, and the historical accounts and personal experience that we have had with the Holy Spirit.
God is an eternal relationship. We are invited into that relationship. When we accept Christ as the Lord of our lives, we have been ushered into the eternal relationship of God—a relationship with Father, Son, and Holy Spirit.
God has made every effort to save us. Our salvation included the architectural genius of the Father, the accomplishing obedience of the Son, and the applicating and loving presence of the Holy Spirit.
God is united. So, should we. If anything, we see the great importance that God places on unity. We should strive to be united with God. We should also strive for unity with fellow Christians.

Copyright, April 14, 2016. Brian Chilton.

Notes

[i] Unless otherwise noted, all quoted Scripture comes from the English Standard Version (Wheaton: Crossway, 2001).

[ii] Kenneth L. Barker and John R. Kohlenberger, III, The Expositor’s Bible Commentary: New Testament (Grand Rapids: Zondervan, 1994), 19.

[iii] Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994), 249.

[iv] Norman L. Geisler, Systematic Theology: In One Volume (Minneapolis: Bethany House, 2011), 549.

[v] Barker and Kohlenberger, Expositor’s Bible Commentary, 19.

^[vi] Craig Blomberg, Matthew, The New American Commentary, Vol. 22 (Nashville: Broadman & Holman Publishers, 1992), 81–82.

The Resurrection of Christ Will Change Everything for You

As many of you know, I left the ministry for seven years. While I had questions about the Bible’s relation to science, my true doubts came from history. Could we know that the resurrection actually happened? If the resurrection was true, then Christianity was verified. If not, I was not going to waste my time telling other people that they should believe in the event. What a deceptive thing! Yet in the summer of 2005, I came across a three books that led me on a quest to see the truth. The three books were The New Evidence that Demands a Verdict and A Ready Defense by Josh McDowell as well as The Case for Christ by Lee Strobel. I found that the resurrection was a verifiably certain event of history. This changed everything for me.

Many people are satisfied with thinking that the resurrection is a fantasy, even a fairy tale on the level of unicorns, fairies, and leprechauns. However, if the resurrection of Christ is a historical reality, then everything changes. Then one is forced to recognize how the resurrection can change a person. Today, we will see four ways that the resurrection has changed people both in Bible times and in modern times, as well.

The Resurrection of Christ Changes HORROR into HAPPINESS (20:11-18).

In John 20:11-18, we read of the experience that Mary had with the risen Jesus. Mary, along with many of the other women and John, did not leave Jesus’ side during his crucifixion. She witnessed the gore. Ancient historians tell us that floggings were so severe that often the inner organs were exposed. Jesus was beaten, flogged, and nailed through his wrists and feet. She watched this loving, compassionate teacher die the most horrific death imaginable. Yet, here she was on Sunday. She saw Jesus…alive! His scars were gone. Blood was not pouring from him. Now, the glory of God shone through, with only the nail-prints in his hands and feet to serve as evidence of his death. Mary’s horror had now turned into great happiness!!!

2. The Resurrection of Christ Changes DOUBT into DEVOTION (20:24-29).

Thomas was not present when Jesus first appeared to the disciples. We do not know why. Perhaps Thomas was looking to go back to his previous job? One can only speculate. When Thomas speaks with the disciples who had seen Jesus, he tells them that he would need overwhelming evidence to believe that Jesus actually raised to life. Jesus was more than happy to oblige. For Jesus appeared to Thomas and changed Thomas’ doubt into devotion.

As I noted earlier, I had doubts pertaining to the historicity of the Bible and the resurrection. What I found is that there is great evidence for the resurrection of Christ! We have evidence from multiple and early eyewitness testimonies, enemy attestation, evidence for the reliability of the biblical manuscripts, the psychological evidence, the failure of other hypotheses, the transformation of 2 individuals who were once enemies of the faith to turn to devoted believers (Paul and James), the inclusion of belief by some of those in the Sanhedrin (Nicodemus and Joseph of Arimathea), the later transformation of Roman soldiers (Cornelius), the absolute nature of Jesus’ death, and most of all—the problem of an empty tomb! This just scratches the surface! I came to the point that it took more faith not to believe than to believe! My doubts led me to intense devotion to the Lord and a passion for apologetics.

3. The Resurrection of Christ Changes MISTAKES into MINISTRIES (21:9-19).

In John 21:9-19, we find Jesus reinstating Peter into the ministry. Peter had denied Jesus three times. Surely Peter thought that he would not be able to ever minister again. However, Jesus asks Peter if he loved him three times. Jesus turned Peter’s mistakes into a great ministry.

I imagine that Peter dreaded speaking to Jesus after the resurrection. Sure, Peter was happy! However, he may have been like a young child who knows that they are guilty of a particular thing and realizes that they will have to speak to their parents. Yet Peter did not find condemnation. Peter experienced grace and forgiveness. Peter also was able to be used of God in a mighty way. The first half of Acts describes the amazing work that Peter accomplished for Christ. History also tells us that in AD 64 that Peter would be executed in Rome by crucifixion. He was crucified upside-down because he did not deem himself worthy of being crucified in the same fashion as Christ.

4. The Resurrection of Christ Changes SIN into SALVATION (20:30-31).

John gives the thesis to his entire manuscript in chapter 20:30-31. John shows that Jesus performed far more signs than what John could even write. John notes that all the things in his Gospel are “written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30-31).

If Jesus had not risen from the dead, then no Gospels would have been written because there would be nothing about which to write. Jesus’ resurrection ensures that sin has been forgiven and that salvation has been offered. As Paul says, “If Christ has not been raised, then our preaching is in vain and your faith is in vain…And if Christ has not been raised, your faith is futile and you are still in your sins” (1 Cor. 15:14, 17). The resurrection validated salvation. Jesus was vindicated. Jesus defeated death, hell, and sin.

So what does this mean for you? It means the following five things:

The resurrection of Christ ensures our salvation! With Christ’s resurrection as a historical fact, then our salvation is ensured. How is one saved? One is saved by accepting the atoning sacrifice that Christ paid for you on the cross. You must enter into a walk with Christ having him as the center of your life.

The resurrection of Christ ensures that there is life beyond the grave. One of the greatest blessings of the resurrection is that we can know that life exists beyond the grave. Death is not the end for the believer. Rather, it is the fascinating beginning to a new state of existence. To be absent from this body is to be present with God (2 Corinthians 5:8). Yet that is not the end of the story. Christ’s resurrection ensures us that we too will experience a resurrection. We will be raised from the dead. Even if our bodies are nothing more than a few molecules at the time of Christ’s appearance, we will be transformed with bodies much that the risen Christ held.

The resurrection of Christ is evidentiarily solid. The resurrection of Christ is as certain an event of history as it was that Alexander the Great was a Macedonian conqueror, that General George Washington became the first President of the United States, or that Abraham Lincoln read the Emancipation Proclamation.

The resurrection is our basis of hope! While life can often seem hopeless, the historicity of the resurrection tells us that all is not lost. Christ has overcome! We have victory in him, hope for tomorrow.

The resurrection is evidence of God’s love! Christ’s death, burial, and resurrection is evidence of God’s great love towards us. All of this was done to save us from sin and to ensure us that we have eternal life through God’s Son Jesus. What could be better than that? This morbid life with all its perils and horror will not have the final say. God gives us life everlasting…as promised and evidenced through the resurrection of Christ Jesus.

Happy Easter everyone!!!

© March 24, 2016. Brian Chilton.

A Case for the Empty Tomb (Part 2: Historical Evidence)

The previous section examined the arguments posed against the empty tomb hypothesis. The paper demonstrated in the first article that the arguments against the empty tomb hypothesis fail greatly. This article will provide a historical argument for the empty tomb hypothesis. If the Gospels are correct in that the tomb was truly empty on the first Easter Sunday, then one would expect to find that the ancient burial practices of first-century Judaism would match the type of burial that is presented in the Christian tradition. Did people in first-century Palestine bury their dead tombs like the “new tomb…cut in the rock” (Matthew 27:60)?

The canonical Gospels’ account of Jesus’ burial indeed matches the burial practices of first-century Palestine. Elwell and Beitzel denote that “Bodies were buried in tombs, that is, natural caves or rock-hewn sepulchers, such as that belonging to Joseph of Arimathea where the body of Jesus was laid (Mt. 27:59, 60), as well as in shallow graves covered with rock heaps serving both to mark them and to prevent desecration of the body by animals.”^[1] Thus, even if Jesus had been buried in a shallow grave, the practices of the time did not readily allow easy access to predators. Yet, as it was noted earlier, it is highly unlikely that the Gospel writers would invent Joseph of Arimathea. Therefore, it is highly unlikely that the Evangelists would invent the empty tomb especially due to the use of a rock-hewn tombs at the time.

N. T. Wright notes that “the burial so carefully described in the gospels was, as we would expect in first-century Palestinian Judaism, the initial stage of a two-stage burial.”[2] Families would bury their dead in a rock-hewn tomb. The families would prepare the body with spices. Then after a year, the family would return to gather the bones of the departed and place them in a family ossuary.[3] Why did they conduct this practice? Wright, paraphrasing Eric M. Meyers work, notes that “secondary burial…reflects a belief in a continuing nephesh, [sic] enabling the bones to provide ‘at least a shadow of their strength in life’, with the mortal remains constituting ‘the very essence of that person in death.’”[4] Since the Evangelists’ description of the burial of Jesus matches the practices of first-century Palestinian Judaism, the empty tomb hypothesis again strengthens. But, would Pilate have granted the body of Jesus to Joseph of Arimathea?

JamesOssuary-1- — This ossuary holds an inscription that it is the burial box belonging to James, the brother of Jesus–traditionally held to be the writer of the Epistle of James and early leader of the church.

History demonstrates that the Romans often granted clemency under certain circumstances. Craig Evans notes that Septimius Vegetus, governor of Egypt; Pliny the Younger, governor of Bithynia in Asia Minor; and an inscription from Ephesus all demonstrate that Roman officials often provided various acts of clemency towards various condemned individuals.[5] Evans goes on to say,

This mercy at times extended to those who had been crucified. Clemency sometimes was occasioned by a holiday, whether Roman or a local non-Roman holiday, or simply out of political expediency, whatever the motivation. We actually have evidence that Roman justice not only allowed for the executed to be buried, but it even encouraged it in some instances.[6]

Therefore, one will find that history provides ample evidence that not only did Palestinian Jews bury in accordance to the method prescribed by the Evangelists, but also that the Romans provided clemency for the body of the condemned to be given to the family to bury. If one remembers that the crucifixion of Jesus occurred during Passover when the bodies of the condemned were not to be allowed to remain on the cross (John 19:31), then the empty tomb hypothesis gains further merit.

This section has reviewed the historical data that confirms the empty tomb hypothesis. However, one must also query whether evidence exists that the early church believed that Jesus’ was placed in a tomb and that the tomb was found empty on the following Sunday. That topic will be evaluated in the forthcoming article next week.

Copyright, March 21, 2016. Brian Chilton.

Notes

^[1] Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids: Baker Book House, 1988), 386.

[2] Wright, The Resurrection of the Son of God, 707.

[3] Ossuaries were burial boxes where the bones of several family members could be kept after their bodies had mostly decomposed.

[4] Eric M. Meyers, “Secondary Burials in Palestine,” The Biblical Archaeologist 33 (1970): 15, 26, in Wright, The Resurrection of the Son of God, 91.

[5] Craig Evans, “Getting the Burial Traditions and Evidences Right,” in How God Became Jesus: The Real Origins of Belief in Jesus’ Divine Nature—A Response to Bart Ehrman (Grand Rapids: Zondervan, 2014), 75.

[6] Ibid., 75-76.

Bibliography

Bird, Michael, F., et. al. How God Became Jesus: The Real Origins of Belief in Jesus’ Divine Nature—A Response to Bart Ehrman. Grand Rapids: Zondervan, 2014.

Craig, William Lane. Reasonable Faith: Christian Truth and Apologetics, 3^rd Edition. Wheaton: Crossway, 2008.

Davis, Stephen; Daniel Kendall, SJ; and Gerald O’Collins, SJ, eds. The Resurrection. Oxford, UK: Oxford University Press, 2004.

Ehrman, Bart. How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee. New York: HarperOne, 2014.

Erickson, Millard J. Christian Theology. Second Edition. Grand Rapids: Baker Academic, 1998.

Elwell, Walter A., and Barry J. Beitzel. Baker Encyclopedia of the Bible. Grand Rapids: Baker Book House, 1988.

Geisler, Norman L. Baker Encyclopedia of Christian Apologetics. Baker Reference Library. Grand Rapids: Baker Books, 1999.

_______________., and Frank Turek. I Don’t Have Enough Faith to Be an Atheist. Wheaton: Crossway, 2004.

_______________. Systematic Theology: In One Volume. Minneapolis: Bethany House, 2011.

Habermas, Gary R. The Historical Jesus: Ancient Evidence for the Life of Christ. Joplin, MO: College Press, 2011.

_______________., and Michael R. Licona. The Case for the Resurrection of Jesus. Grand Rapids: Kregel, 2004.

_______________. The Risen Jesus & Future Hope. Lanham, MD: Rowman & Littlefield, 2003.

Kreeft, Peter, and Ronald K. Tacelli. Handbook of Christian Apologetics: Hundreds of Answers to Crucial Questions. Downers Grove: IVP Academic, 1994.

Licona, Michael R. The Resurrection of Jesus: A New Historiographical Approach. Downers Grove: IVP Academic, 2010.

Meyers, Eric M. “Secondary Burials in Palestine.” The Biblical Archaeologist 33 (1970): 2-29. In N. T. Wright. The Resurrection of the Son of God. Volume 3. Christian Origins and the Question of God. Minneapolis: Fortress Press, 2003.

Miller, Richard C. “Mark’s Empty Tomb and Other Translation Fables in Classical Antiquity.” Journal Of Biblical Literature 129, 4 (2010): 759-776. Accessed November 6, 2015. ATLA Religion Database with ATLASerials, EBSCOhost.

Smith, Daniel A. “Revisiting the Empty Tomb: The Post-mortem Vindication of Jesus in Mark and Q.” Novum Testamentum 45, 2 (2003): 123-137. Accessed November 6, 2015. ATLA Religion Database with ATLASerials, EBSCOhost.

Wallace, J. Warner. Cold-case Christianity: A Homicide Detective Investigates the Claims of the Gospels. Colorado Springs: David C. Cook, 2013.

Wright, N. T. The Resurrection of the Son of God. Volume 3. Christian Origins and the Question of God. Minneapolis: Fortress Press, 2003.

A Case for the Empty Tomb (Part 1: Arguments Against the Empty Tomb)

Surprising as it may seem, several aspects of the life, death, and apparent resurrection of Jesus of Nazareth are agreed upon by the majority of New Testament scholars, both evangelical and secular alike. In his book The Historical Jesus, Gary Habermas provides twelve minimal facts about Jesus that nearly all scholars agree, but that the empty tomb is “not as widely accepted, [even still] many scholars hold that the tomb in which Jesus was buried was discovered to be empty just a few days later.”[1] Why is the empty tomb not as widely a held fact by scholars as other aspects of Jesus’ life? Seeing that scholars agree that “the disciples had experiences which they believed were literal appearances of the risen Jesus,”[2] would an empty tomb not be implied? It would seem so. William Lane Craig notes that “if the burial story is basically accurate, the site of Jesus’ tomb would have been known to Jew and Christian alike.”[3]

Therefore, this paper will defend the hypothesis that the tomb of Jesus of Nazareth was empty on the first Easter morning, demonstrating that it coincides with the notion that Jesus of Nazareth was raised from the dead in a physical and literal body. To demonstrate such a case, the paper will first evaluate arguments offered against the empty tomb hypothesis. Next, the paper will provide historical reasons for holding that an empty tomb was possible. Then, the paper will assess the early church’s belief that the tomb was empty. Did the early church believe the tomb to be empty or was it a later legendary fabrication as some argue? Finally, the paper will evaluate the theological reasoning behind accepting the empty tomb hypothesis. The forthcoming section will first weigh the arguments provided against the empty tomb hypothesis.

Arguments Against the Empty Tomb Hypothesis

As noted in the introduction of the paper, many scholars concede that the disciples saw something on the first Easter morning, although differences exist as to what it is believed that the disciples witnessed. One would assume that an empty tomb would be implied. However, scholars do not always concede that the tomb was actually empty. Part of this skepticism comes from the apparent brief ending of Mark’s Gospel. Most scholars believe that Mark’s Gospel ended with verse 8 with the words, “And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid” (Mark 16:8).[4] Daniel Smith argues that “Several features of Mark’s Empty Tomb narrative (Mark 16:1-8) suggest the possibility that it could have been understood as an assumption story, particularly in view of the fact that Mark describes no appearance of the risen Jesus.”[5] Even if Smith is correct, one would still have to acknowledge the words of the angel who said to the women at the tomb, “You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him” (Mark 16:6). The paper will address Mark 16 in a later section. So, how is it that skeptical scholars evade the empty tomb hypothesis? Antagonists to the empty tomb propose one of the following three arguments: the tomb was empty due to a conspiracy by the Christians, no actual burial took place, or the disciples simply traveled to the wrong tomb. While other naturalistic views exist, these three most directly affect the empty tomb hypothesis. The paper will now examine these proposals in greater depth.

Conspiracy by the Christians

The first theory against the empty tomb is the oldest. Matthew records that some of the soldiers who witnessed the resurrection came to the Jewish elders and told them what had occurred. The leaders then said, “Tell people, ‘His disciples came by night and stole him away while we were asleep’” (Matthew 28:13). It is difficult to fathom why the disciples would desire to steal Jesus’ body and proclaim him risen all the while claiming that they were promoting the truth. Two problems immediately emerge with the stolen body theory.

First, resurrection as one finds it in the New Testament was not anticipated in the era of Second Temple Judaism. N. T. Wright notes that “‘Resurrection’ in its literal sense belongs at one point on the much larger spectrum of Jewish beliefs about life after death; in its political, metaphorical sense it belongs on a spectrum of views about the future which YHWH was promising to Israel. The hope that YHWH would restore Israel provided the goal.”[6] Wright adds insight to Martha’s acknowledgement in that she believed that her brother Lazarus would “rise again in the resurrection on the last day” (John 11:24) when Jesus stated that her “brother will rise again” (John 11:23). Richard Miller accurately notes that “most scholars have failed to classify properly how Mark’s ‘empty tomb’ narrative would have registered in its Mediterranean milieu. Indeed, it would have been the body’s absence, not its presence, that would have signaled the provocative moment for the ancient reader.”[7] If the early Christians were not expecting a physical resurrection of Jesus during their time, then why would the disciples steal the body of Jesus in the first place? But, another reason cuts away at the foundation of the stolen body theory.

Second, conspiracies generally collapse when the conspirators are challenged. J. Warner Wallace, a former atheist homicide detective turned Christian apologist, notes that successful conspiracies share the following attributes: “A small number of conspirators…Thorough and immediate communication…A short time span…Significant relational connections…Little or no pressure.”[8] Wallace adds that the “ideal conspiracy would involve only two conspirators, and one of the conspirators would kill the other right after the crime. That’s a conspiracy that would be awfully hard to break!”[9] Since the disciples faced brutal deaths and never stopped proclaiming Jesus as risen, the empty tomb hypothesis is strengthened. In addition, Kreeft and Tacelli add that the “disciples’ character argues strongly against such a conspiracy on the part of all of them, with no dissenters.”[10] Since the stolen body theory is the oldest, it was given more attention than the remaining antagonistic theories. Nevertheless, some hold that Jesus was never buried at all.

No Burial

New Testament scholar Bart Ehrman eludes the problems found with the stolen body theory by promoting the idea that Jesus was never buried in the first place. Ehrman believes that scholars must decipher the Gospels “with a critical eye to determine which stories, and which parts of stories, are historically accurate with respect to the historical Jesus, and which represent later embellishments by his devoted followers.”[11] As it pertains to the empty tomb, Ehrman is led to believe that Jesus was never buried and that “the tradition that there was a specific, known person who buried Jesus appears to have been a later one.”[12] Another variation of this argument is propagated by John Dominick Crossan and posits that Jesus was buried in a shallow grave and was “dug up, and eaten by dogs.”^[13] Crossan’s argument is basically rendering a variant of the theory that Ehrman proposed. Is there any evidence that Jesus was buried? Since the paper will handle historical reasons to believe that an empty tomb existed, the paper will provide such an answer in the forthcoming section of the paper.

Suffice it to say, it seems unreasonable that the disciples would invent a tomb that could be verified by the people living in the area at the time. 1 Corinthians 15:3-8 contains early eyewitness testimony that predates the New Testament, a fact that nearly every scholar concedes. Licona denotes that “the tradition in 1 Corinthians 15:3-7 is quite early, very probably based on eyewitness testimony, and is multiply attested in term of a general outline of the sequence of events.”[14] How interesting it is that the tradition includes the words that “Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures” (1 Corinthians 15:4, emphasis mine). If it is true that the tradition of 1 Corinthians 15 dates to the earliest church, then the idea that Jesus was buried cannot be a product of late legendary development.

Wrong Tomb

Another theory holds that the disciples were truly innocent in their claims, but sadly mistaken. The wrong tomb theory, as Geisler illustrates, holds that “the Roman or Jewish authorities took the body from the tomb to another place, leaving the tomb empty.”^[15] This theory is simple to dismiss. If the Romans and/or Jewish authorities knew where the body of Christ lie, the authorities would simply have presented the body thus killing the Christian movement from the outset. Note that the disciples began preaching in Jerusalem, the very place where Jesus had been crucified and buried, a mere fifty days after the crucifixion of Christ (Acts 2:14). In addition, Geisler and Turek note that the Gospel writers “record that Jesus was buried by Joseph of Arimathea, a member of the Sanhedrin, which was the ruling council that had sentenced Jesus to die for blasphemy. This is not an event they would have made up.”[16] If the early Christians had a connection with Joseph of Arimathea, then any move by the Romans and/or Jewish authorities would have been noted by Joseph of Arimathea. Therefore, this theory fails miserably.

This article has handled the various naturalist theories that dismiss the empty tomb hypothesis. The next article will provide various historical reasons to believe that the tomb was empty the first Easter.

Copyright, March 13, 2016. Brian Chilton.