What Drew Me Out of Islam To Follow Christ

By Hedieh Mirahmadi, Exclusive Columnist FOLLOW

Courtesy of Hedieh Mirahmadi

As a relatively new believer in Christ, who spent over two decades as a devout Muslim, I am often asked for the best way to introduce the Gospel to Muslims. There are many opinions on this topic, ranging from using apologetics to just being a “good Christian.” Though most Christian’s natural inclination in approaching Muslims is apologetics, it often turns into arguments about doctrine and hurling insults about Islam that alienate the listener.  I believe the real power lies in the reality of the Trinity– God the Loving Father, His only begotten Son Jesus Christ, and the indwelling of the Holy Spirit.

God is Love. In over 20 years of being a devout Muslim, I never heard God referred to as being love or commanding us to love others. Islam teaches that God is merciful and kind, but the word love is never mentioned. A Muslim must worship and sacrifice for a God that does not ever tell you he loves you. You cannot rely on him to console you in times of trouble, and he was mainly there to judge you.  Quite frankly, it was incredibly depressing since I could never maintain the countless set of rules and laws that demanded strict obedience. 

Compare that to the Bible, God’s infallible, living Word where God describes Himself as love. 

And so we know and rely on the love God has for us. God is love. Whoever lives in love, lives in God, and God in them. 1 John 4:16

In a life filled with disappointment from people who claim to love you and a God that doesn’t consider love significant enough to mention, the simplicity of this Truth was very appealing. Our Heavenly Father is the originator and fulfiller of everything we know and experience of love. He so loved humanity that He sacrificed His only Son to rescue us. Not only does God extend His love to His children, but love for Him and those around us is the foundation of our faith.

Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these. Mark 12:30-31

Being loved unconditionally and learning to love others the same way has brought me extraordinary joy. Never underestimate the power of explaining to a Muslim how significant love is to the Gospel of Jesus Christ.   

Jesus is God incarnate.  In Islam, you never really know if your good deeds are enough to enter God’s Heaven. On the Day of Judgement, God will decide if you were “good enough” and that terrified me. What if there was one big sin He could not forgive despite my hundred acts of obedience? It was very unsettling to live every day, wondering whether I would spend eternity in hellfire. Then I learned that God would guarantee a place in His eternal Heaven if I put my trust in Christ as God incarnate. I needed to accept that Jesus was God wrapped in flesh, who came to Earth and died on the cross, then rose again from the grave to pay for my sins.

The Divinity of Jesus is the most significant point of contention between Islam and Christianity. However, if you know all the miraculous qualities Christ has in Islam, unpacking what they think happened on the cross may be the key to their salvation. All Muslims believe Jesus was born of a virgin birth resulting from God’s Divine Spirit impregnating Mary. They know Jesus healed the sick, raised the dead, and performed countless miracles during his life. They also believe Jesus ascended to Heaven and will descend from Heaven in the End Times to defeat the Anti-Christ. However, Islam claims Jesus did not die on the cross. Instead, they claim Judas Iscariot’s soul was placed inside Jesus’ body so people would think it was Jesus, but God took him to Heaven. So, Muslims attribute many Divine abilities and manifestations to Christ but only deny the crucifixion because His death and resurrection would prove the integrity of the Bible. When you state these facts to most Muslims, it immediately leads them to question their understanding of Jesus. How can they believe that he had so many God-like abilities, but He is not God incarnate based on some illogical explanation for who died on the cross? Therefore, planting the seeds of doubt about how Islam portrays the crucifixion is essential.

Receiving the Holy Spirit. In Islam, it says God is closer to you than the veins on your neck, but he will not speak directly to you. In fact, it claims it is not befitting of God to do so. There is no intermediary between the Muslim and God, but prayer is a one-way communication. As a Muslim, I had no way of knowing whether he ever heard me or even accepted my prayers and pleas of repentance. There was no conversation between us. Conversely, when we accept Christ as our Lord and Savior, God dwells within the believer in the form of the Holy Spirit who speaks directly to us, continually. 

…He will give you another Helper, that He may abide with you forever—the Spirit of truth, whom the world cannot receive because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. I will not leave you orphans; I will come to you. John 14:16-18

Once I was saved and baptized, I was excited for what would happen next. I kept asking my mentor, “so now what?” She would lovingly but persistently keep saying, “wait to hear from the Lord.” I had no idea what she meant by this. I did not know how to talk with God, and I surely did not expect Him to talk back! It was not until I studied what it meant to receive the Holy Spirit that it made sense. Learning and experiencing the Holy Spirit’s guidance within me is how I know that I am in a relationship with the one TRUE God.  Many Muslims have no idea that accepting Christ as their Lord and Savior leads to God’s indwelling through the Holy Spirit. It definitely piques their curiosity to think they would be able to hear from God directly.

Be sure it is clear the Trinity is three manifestations of the one true God and not three separate gods. We have God the Father who loves us; He came down in His Son to save us and leaves us His Holy Spirit to guide us. Muslims accuse Christians of being polytheists because they do not understand this, and unfortunately, many Christians cannot properly articulate it.

Having left Islam, it saddens me to hear even Christians make the false claim that we all worship the same God and each religious path can lead to the “truth.” Do not be content to give false or comfortable versions of a “truth” that leaves the individual without salvation and the love of God that comes through faith in Christ. The listener may not readily accept it, but that is not our concern. There is only one God, and no one will reach His presence except through faith in Christ. I understand and believe that now but I did not think that as a Muslim. I wish someone would have had the courage to say it to me earlier in my life.  

Finally, I always end the discussion, challenging a Muslim to pray for God to reveal Himself and the reality of Jesus Christ. Their mind may fight the Truth of what you have told them but if it is His will, trust in the power of our God to lead them.

Hedieh Mirahmadi was a devout Muslim for two decades working in the field of national security before she experienced the redemptive power of Jesus Christ and has a new passion for sharing the Gospel.  She dedicates herself full-time to Resurrect Ministry, an online resource that harnesses the power of the Internet to make salvation through Christ available to people of all nations, and her daily podcast LivingFearlessDevotional.com.

Source: Christian Post

Did Jesus Exist? Searching for Evidence Beyond the Bible

Lawrence Mykytiuk’s feature article from the January/February 2015 issue of Biblical Archaeology Review with voluminous endnotes

(Blog note: Excellent article, plenty scholarly documentation. Complete article on blog to prevent additional linking. Enjoy! Carl)

After two decades toiling in the quiet groves of academe, I published an article in BAR titled “Archaeology Confirms 50 Real People in the Bible.”a The enormous interest this article generated was a complete surprise to me. Nearly 40 websites in six languages, reflecting a wide spectrum of secular and religious orientations, linked to BAR’s supplementary web page.b Some even posted translations.
I thought about following up with a similar article on people in the New Testament, but I soon realized that this would be so dominated by the question of Jesus’ existence that I needed to consider this question separately. This is that article:1

Did Jesus of Nazareth, who was called Christ, exist as a real human being, “the man Christ Jesus” according to 1 Timothy 2:5?

The sources normally discussed fall into three main categories: (1) classical (that is, Greco-Roman), (2) Jewish and (3) Christian. But when people ask whether it is possible to prove that Jesus of Nazareth actually existed, as John P. Meier pointed out decades ago, “The implication is that the Biblical evidence for Jesus is biased because it is encased in a theological text written by committed believers.2 What they really want to know is: Is there extra-Biblical evidence … for Jesus’ existence?”c

Therefore, this article will cover classical and Jewish writings almost exclusively.3



Tacitus—or more formally, Caius/Gaius (or Publius) Cornelius Tacitus (55/56–c. 118 C.E.)—was a Roman senator, orator and ethnographer, and arguably the best of Roman historians. His name is based on the Latin word tacitus, “silent,” from which we get the English word tacit. Interestingly, his compact prose uses silence and implications in a masterful way. One argument for the authenticity of the quotation below is that it is written in true Tacitean Latin.4 But first a short introduction.

Tacitus’s last major work, titled Annals, written c. 116–117 C.E., includes a biography of Nero. In 64 C.E., during a fire in Rome, Nero was suspected of secretly ordering the burning of a part of town where he wanted to carry out a building project, so he tried to shift the blame to Christians. This was the occasion for Tacitus to mention Christians, whom he despised. This is what he wrote—the following excerpt is translated from Latin by Robert Van Voorst:

TACIT CONFIRMATION. Roman historian Tacitus’s last major work, Annals, mentions a “Christus” who was executed by Pontius Pilate and from whom the Christians derived their name. Tacitus’s brief reference corroborates historical details of Jesus’ death from the New Testament.

[N]either human effort nor the emperor’s generosity nor the placating of the gods ended the scandalous belief that the fire had been ordered [by Nero]. Therefore, to put down the rumor, Nero substituted as culprits and punished in the most unusual ways those hated for their shameful acts … whom the crowd called “Chrestians.” The founder of this name, Christ [Christus in Latin], had been executed in the reign of Tiberius by the procurator Pontius Pilate … Suppressed for a time, the deadly superstition erupted again not only in Judea, the origin of this evil, but also in the city [Rome], where all things horrible and shameful from everywhere come together and become popular.5

Tacitus’s terse statement about “Christus” clearly corroborates the New Testament on certain historical details of Jesus’ death. Tacitus presents four pieces of accurate knowledge about Jesus: (1) Christus, used by Tacitus to refer to Jesus, was one distinctive way by which some referred to him, even though Tacitus mistakenly took it for a personal name rather than an epithet or title; (2) this Christus was associated with the beginning of the movement of Christians, whose name originated from his; (3) he was executed by the Roman governor of Judea; and (4) the time of his death was during Pontius Pilate’s governorship of Judea, during the reign of Tiberius. (Many New Testament scholars date Jesus’ death to c. 29 C.E.; Pilate governed Judea in 26–36 C.E., while Tiberius was emperor 14–37 C.E.6)

Tacitus, like classical authors in general, does not reveal the source(s) he used. But this should not detract from our confidence in Tacitus’s assertions. Scholars generally disagree about what his sources were. Tacitus was certainly among Rome’s best historians—arguably the best of all—at the top of his game as a historian and never given to careless writing.

Earlier in his career, when Tacitus was Proconsul of Asia,7 he likely supervised trials, questioned people accused of being Christians and judged and punished those whom he found guilty, as his friend Pliny the Younger had done when he too was a provincial governor. Thus Tacitus stood a very good chance of becoming aware of information that he characteristically would have wanted to verify before accepting it as true.8

The other strong evidence that speaks directly about Jesus as a real person comes from Josephus, a Jewish priest who grew up as an aristocrat in first-century Palestine and ended up living in Rome, supported by the patronage of three successive emperors. In the early days of the first Jewish Revolt against Rome (66–70 C.E.), Josephus was a commander in Galilee but soon surrendered and became a prisoner of war. He then prophesied that his conqueror, the Roman commander Vespasian, would become emperor, and when this actually happened, Vespasian freed him. “From then on Josephus lived in Rome under the protection of the Flavians and there composed his historical and apologetic writings” (Gerd Theissen and Annette Merz).9 He even took the name Flavius, after the family name of his patron, the emperor Vespasian, and set it before his birth name, becoming, in true Roman style, Flavius Josephus. Most Jews viewed him as a despicable traitor. It was by command of Vespasian’s son Titus that a Roman army in 70 C.E. destroyed Jerusalem and burned the Temple, stealing its contents as spoils of war, which are partly portrayed in the imagery of their gloating triumph on the Arch of Titus in Rome.10 After Titus succeeded his father as emperor, Josephus accepted the son’s imperial patronage, as he did of Titus’s brother and successor, Domitian.

Yet in his own mind, Josephus remained a Jew both in his outlook and in his writings that extol Judaism. At the same time, by aligning himself with Roman emperors who were at that time the worst enemies of the Jewish people, he chose to ignore Jewish popular opinion.



Josephus stood in a unique position as a Jew who was secure in Roman imperial patronage and protection, eager to express pride in his Jewish heritage and yet personally independent of the Jewish community at large. Thus, in introducing Romans to Judaism, he felt free to write historical views for Roman consumption that were strongly at variance with rabbinic views.

Jewish historian Josephus is pictured in the ninth-century medieval manuscript Burgerbibliothek Bern Codex under the Greek caption “Josippos Historiographer.” Photo: Burgerbibliothek Bern Cod. 50, f.2r.

In his two great works, The Jewish War and Jewish Antiquities, both written in Greek for educated people, Josephus tried to appeal to aristocrats in the Roman world, presenting Judaism as a religion to be admired for its moral and philosophical depth. The Jewish War doesn’t mention Jesus except in some versions in likely later additions by others, but Jewish Antiquities does mention Jesus—twice.

The shorter of these two references to Jesus (in Book 20)11 is incidental to identifying Jesus’ brother James,12 the leader of the church in Jerusalem. In the temporary absence of a Roman governor between Festus’s death and governor Albinus’s arrival in 62 C.E., the high priest Ananus instigated James’s execution. Josephus described it:

Being therefore this kind of person [i.e., a heartless Sadducee], Ananus, thinking that he had a favorable opportunity because Festus had died and Albinus was still on his way, called a meeting [literally, “sanhedrin”] of judges and brought into it the brother of Jesus-who-is-called-Messiah … James by name, and some others. He made the accusation that they had transgressed the law, and he handed them over to be stoned.13

James is otherwise a barely noticed, minor figure in Josephus’s lengthy tome. The sole reason for referring to James at all was that his death resulted in Ananus losing his position as high priest. James (Jacob) was a common Jewish name at this time. Many men named James are mentioned in Josephus’s works, so Josephus needed to specify which one he meant. The common custom of simply giving the father’s name (James, son of Joseph) would not work here, because James’s father’s name was also very common. Therefore Josephus identified this James by reference to his famous brother Jesus. But James’s brother Jesus (Yehoshua) also had a very common name. Josephus mentions at least 12 other men named Jesus.14 Therefore Josephus specified which Jesus he was referring to by adding the phrase “who is called Messiah,” or, since he was writing in Greek, Christos.15 This phrase was necessary to identify clearly first Jesus and, via Jesus, James, the subject of the discussion. This extraneous reference to Jesus would have made no sense if Jesus had not been a real person.


Visit the historical Jesus study page in Bible History Daily to read more free articles on Jesus.


JAMES, BROTHER OF JESUS. In Jewish Antiquities, parts of which are included in this mid-17th-century book of translations, Josephus refers to a James, who is described as “the brother of Jesus-who-is-called-Messiah.” Josephus’s mention of Jesus to specify which James was being executed by the high priest Ananus in 62 C.E. affirms the existence of the historical Jesus. Photo: Josephus, Famovs and Memorable Works of Josephvs, trans. by Thomas Lodge (London: J. L. for Andrew Hebb, 1640).

Few scholars have ever doubted the authenticity of this short account. On the contrary, the huge majority accepts it as genuine.16 The phrase intended to specify which Jesus, translated “who is called Christ,” signifies either that he was mentioned earlier in the book or that readers knew him well enough to grasp the reference to him in identifying James. The latter is unlikely. First-century Romans generally had little or no idea who Christus was. It is much more likely that he was mentioned earlier in Jewish Antiquities. Also, the fact that the term “Messiah”/“Christ” is not defined here suggests that an earlier passage in Jewish Antiquities has already mentioned something of its significance.17 This phrase is also appropriate for a Jewish historian like Josephus because the reference to Jesus is a noncommittal, neutral statement about what some people called Jesus and not a confession of faith that actually asserts that he was Christ.

This phrase—“who is called Christ”—is very unlikely to have been added by a Christian for two reasons. First, in the New Testament and in the early Church Fathers of the first two centuries C.E., Christians consistently refer to James as “the brother of the Lord” or “of the Savior” and similar terms, not “the brother of Jesus,” presumably because the name Jesus was very common and did not necessarily refer to their Lord. Second, Josephus’s description in Jewish Antiquities of how and when James was executed disagrees with Christian tradition, likewise implying a non-Christian author.18

This short identification of James by the title that some people used in order to specify his brother gains credibility as an affirmation of Jesus’ existence because the passage is not about Jesus. Rather, his name appears in a functional phrase that is called for by the sense of the passage. It can only be useful for the identification of James if it is a reference to a real person, namely, “Jesus who is called Christ.”

This clear reference to Jesus is sometimes overlooked in debates about Josephus’s other, longer reference to Jesus (to be treated next). Quite a few people are aware of the questions and doubts regarding the longer mention of Jesus, but often this other clear, simple reference and its strength as evidence for Jesus’ existence does not receive due attention.

The longer passage in Josephus’s Jewish Antiquities (Book 18)19 that refers to Jesus is known as the Testimonium Flavianum.

If it has any value in relation to the question of Jesus’ existence, it counts as additional evidence for Jesus’ existence. The Testimonium Flavianum reads as follows; the parts that are especially suspicious because they sound Christian are in italics:20

Around this time there lived Jesus, a wise man, if indeed one ought to call him a man.21 For he was one who did surprising deeds, and a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks. He was the Messiah. When Pilate, upon hearing him accused by men of the highest standing among us, had condemned him to be crucified, those who in the first place came to love him did not give up their affection for him, for on the third day, he appeared to them restored to life. The prophets of God had prophesied this and countless other marvelous things about him. And the tribe of Christians, so called after him, have still to this day not died out.22

All surviving manuscripts of the Testimonium Flavianum that are in Greek, like the original, contain the same version of this passage, with no significant differences.

The main question is: Did Flavius Josephus write this entire report about Jesus and his followers, or did a forger or forgers alter it or possibly insert the whole report?23 There are three ways to answer this question:24Alternative 1: The whole passage is authentic, written by Josephus.Alternative 2: The whole passage is a forgery, inserted into Jewish Antiquities.Alternative 3: It is only partly authentic, containing some material from Josephus, but also some later additions by another hand(s).

Regarding Alternative 1, today almost no scholar accepts the authenticity of the entire standard Greek Testimonium Flavianum. In contrast to the obviously Christian statement “He was the Messiah” in the Testimonium, Josephus elsewhere “writes as a passionate advocate of Judaism,” says Josephus expert Steve Mason. “Everywhere Josephus praises the excellent constitution of the Jews, codified by Moses, and declares its peerless, comprehensive qualities … Josephus rejoices over converts to Judaism. In all this, there is not the slightest hint of any belief in Jesus”25 as seems to be reflected in the Testimonium.

The bold affirmation of Jesus as Messiah reads as a resounding Christian confession that echoes St. Peter himself!26 It cannot be Josephus. Alternative 1 is clearly out.

Regarding Alternative 2—the whole Testimonium Flavianum is a forgery—this is very unlikely. What is said, and the expressions in Greek that are used to say it, despite a few words that don’t seem characteristic of Josephus, generally fit much better with Josephus’s writings than with Christian writings.27 It is hypothetically possible that a forger could have learned to imitate Josephus’s style or that a reviser adjusted the passage to that style, but such a deep level of attention, based on an extensive, detailed reading of Josephus’s works and such a meticulous adoption of his vocabulary and style, goes far beyond what a forger or a reviser would need to do.

Even more important, the short passage (treated above) that mentions Jesus in order to identify James appears in a later section of the book (Book 20) and implies that Jesus was mentioned previously.



THE TESTIMONY OF JOSEPHUS. This 15th-century manuscript, now in the Bibliothèque Nationale de France, contains the portion of Josephus’s Testimonium Flavianum that refers to Jesus (highlighted in blue). The first sentence of the manuscript, highlighted in green, reads, from the Greek, “Around this time there lived Jesus, a wise man, if indeed one ought to call him a man.” The majority of scholars believe this passage of the Testimonium is based on the original writings of Josephus but contains later additions, likely made by Christian scribes. Photo: Codex Parisinus gr. 2075, 45v. Courtesy Bibliothèque Nationale de France.

The best-informed among the Romans understood Christus to be nothing more than a man’s personal name, on the level of Publius and Marcus. First-century Romans generally had no idea that calling someone “Christus” was an exalted reference, implying belief that he was the chosen one, God’s anointed. The Testimonium, in Book 18, appropriately found in the section that deals with Pilate’s time as governor of Judea,28 is apparently one of Josephus’s characteristic digressions, this time occasioned by mention of Pilate. It provides background for Josephus’s only other written mention of Jesus (in Book 20), and it connects the name Jesus with his Christian followers. The short reference to Jesus in the later book depends on the longer one in the earlier (Book 18). If the longer one is not genuine, this passage lacks its essential background. Alternative 2 should be rejected.

Alternative 3—that the Testimonium Flavianum is based on an original report by Josephus29 that has been modified by others, probably Christian scribes, seems most likely. After extracting what appear to be Christian additions, the remaining text appears to be pure Josephus. As a Romanized Jew, Josephus would not have presented these beliefs as his own. Interestingly, in three openly Christian, non-Greek versions of the Testimonium Flavianum analyzed by Steve Mason, variations indicate changes were made by others besides Josephus.30 The Latin version says Jesus “was believed to be the Messiah.” The Syriac version is best translated, “He was thought to be the Messiah.” And the Arabic version with open coyness suggests, “He was perhaps the Messiah concerning whom the prophets have recounted wonders.” Alternative 3 has the support of the overwhelming majority of scholars.

We can learn quite a bit about Jesus from Tacitus and Josephus, two famous historians who were not Christian. Almost all the following statements about Jesus, which are asserted in the New Testament, are corroborated or confirmed by the relevant passages in Tacitus and Josephus. These independent historical sources—one a non-Christian Roman and the other Jewish—confirm what we are told in the Gospels:311. He existed as a man. The historian Josephus grew up in a priestly family in first-century Palestine and wrote only decades after Jesus’ death. Jesus’ known associates, such as Jesus’ brother James, were his contemporaries. The historical and cultural context was second nature to Josephus. “If any Jewish writer were ever in a position to know about the non-existence of Jesus, it would have been Josephus. His implicit affirmation of the existence of Jesus has been, and still is, the most significant obstacle for those who argue that the extra-Biblical evidence is not probative on this point,” Robert Van Voorst observes.32 And Tacitus was careful enough not to report real executions of nonexistent people.2. His personal name was Jesus, as Josephus informs us.3. He was called Christos in Greek, which is a translation of the Hebrew word Messiah, both of which mean “anointed” or “(the) anointed one,” as Josephus states and Tacitus implies, unaware, by reporting, as Romans thought, that his name was Christus.4. He had a brother named James (Jacob), as Josephus reports.5. He won over both Jews and “Greeks” (i.e., Gentiles of Hellenistic culture), according to Josephus, although it is anachronistic to say that they were “many” at the end of his life. Large growth in the number of Jesus’ actual followers came only after his death.6. Jewish leaders of the day expressed unfavorable opinions about him, at least according to some versions of the Testimonium Flavianum.7. Pilate rendered the decision that he should be executed, as both Tacitus and Josephus state.8. His execution was specifically by crucifixion, according to Josephus.9. He was executed during Pontius Pilate’s governorship over Judea (26–36 C.E.), as Josephus implies and Tacitus states, adding that it was during Tiberius’s reign.

Some of Jesus’ followers did not abandon their personal loyalty to him even after his crucifixion but submitted to his teaching. They believed that Jesus later appeared to them alive in accordance with prophecies, most likely those found in the Hebrew Bible. A well-attested link between Jesus and Christians is that Christ, as a term used to identify Jesus, became the basis of the term used to identify his followers: Christians. The Christian movement began in Judea, according to Tacitus. Josephus observes that it continued during the first century. Tacitus deplores the fact that during the second century it had spread as far as Rome.

As far as we know, no ancient person ever seriously argued that Jesus did not exist.33 Referring to the first several centuries C.E., even a scholar as cautious and thorough as Robert Van Voorst freely observes, “… [N]o pagans and Jews who opposed Christianity denied Jesus’ historicity or even questioned it.”34

Nondenial of Jesus’ existence is particularly notable in rabbinic writings of those first several centuries C.E.: “… [I]f anyone in the ancient world had a reason to dislike the Christian faith, it was the rabbis. To argue successfully that Jesus never existed but was a creation of early Christians would have been the most effective polemic against Christianity … [Yet] all Jewish sources treated Jesus as a fully historical person … [T]he rabbis … used the real events of Jesus’ life against him” (Van Voorst).35

Thus his birth, ministry and death occasioned claims that his birth was illegitimate and that he performed miracles by evil magic, encouraged apostasy and was justly executed for his own sins. But they do not deny his existence.36



Lucian of Samosata (c. 115–200 C.E.) was a Greek satirist who wrote The Passing of Peregrinus, about a former Christian who later became a famous Cynic and revolutionary and died in 165 C.E. In two sections of Peregrinus—here translated by Craig A. Evans—Lucian, while discussing Peregrinus’s career, without naming Jesus, clearly refers to him, albeit with contempt in the midst of satire:

It was then that he learned the marvelous wisdom of the Christians, by associating with their priests and scribes in Palestine. And—what else?—in short order he made them look like children, for he was a prophet, cult leader, head of the congregation and everything, all by himself. He interpreted and explained some of their books, and wrote many himself. They revered him as a god, used him as a lawgiver, and set him down as a protector—to be sure, after that other whom they still worship, the man who was crucified in Palestine because he introduced this new cult into the world.37

For having convinced themselves that they are going to be immortal and live forever, the poor wretches despise death and most even willingly give themselves up. Furthermore, their first lawgiver persuaded them that they are all brothers of one another after they have transgressed once for all by denying the Greek gods and by worshiping that crucified sophist himself and living according to his laws.38

Although Lucian was aware of the Christians’ “books” (some of which might have been parts of the New Testament), his many bits of misinformation make it seem very likely that he did not read them. The compound term “priests and scribes,” for example, seems to have been borrowed from Judaism, and indeed, Christianity and Judaism were sometimes confused among classical authors.

Lucian seems to have gathered all of his information from sources independent of the New Testament and other Christian writings. For this reason, this writing of his is usually valued as independent evidence for the existence of Jesus.

This is true despite his ridicule and contempt for Christians and their “crucified sophist.” “Sophist” was a derisive term used for cheats or for teachers who only taught for money. Lucian despised Christians for worshiping someone thought to be a criminal worthy of death and especially despised “the man who was crucified.”

▸ Celsus, the Platonist philosopher, considered Jesus to be a magician who made exorbitant claims.39

▸ Pliny the Younger, a Roman governor and friend of Tacitus, wrote about early Christian worship of Christ “as to a god.”40

▸ Suetonius, a Roman writer, lawyer and historian, wrote of riots in 49 C.E. among Jews in Rome which might have been about Christus but which he thought were incited by “the instigator Chrestus,” whose identification with Jesus is not completely certain.41

▸ Mara bar Serapion, a prisoner of war held by the Romans, wrote a letter to his son that described “the wise Jewish king” in a way that seems to indicate Jesus but does not specify his identity.42

Other documentary sources are doubtful or irrelevant.43

One can label the evidence treated above as documentary (sometimes called literary) or as archaeological. Almost all sources covered above exist in the form of documents that have been copied and preserved over the course of many centuries, rather than excavated in archaeological digs. Therefore, although some writers call them archaeological evidence, I prefer to say that these truly ancient texts are ancient documentary sources, rather than archaeological discoveries.

Some ossuaries (bone boxes) have come to light that are inscribed simply with the name Jesus (Yeshu or Yeshua‘ in Hebrew), but no one suggests that this was Jesus of Nazareth. The name Jesus was very common at this time, as was Joseph. So as far as we know, these ordinary ossuaries have nothing to do with the New Testament Jesus. Even the ossuary from the East Talpiot district of Jerusalem, whose inscription is translated “Yeshua‘, son of Joseph,” does not refer to him.44

As for the famous James ossuary first published in 2002,d whose inscription is translated “Jacob, son of Joseph, brother of Yeshua‘,” more smoothly rendered, “James, son of Joseph, brother of Jesus,” it is unprovenanced, and it will likely take decades to settle the matter of whether it is authentic. Following well established, sound methodology, I do not base conclusions on materials whose authenticity is uncertain, because they might be forged.45 Therefore the James ossuary, which is treated in many other publications, is not included here.46

As a final observation: In New Testament scholarship generally, a number of specialists consider the question of whether Jesus existed to have been finally and conclusively settled in the affirmative. A few vocal scholars, however, still deny that he ever lived.47


“Did Jesus Exist? Searching for Evidence Beyond the Bible” by Lawrence Mykytiuk originally appeared in the January/February 2015 issue of Biblical Archaeology Review. The article was first republished in Bible History Daily on December 8, 2014.


lawrence-mykytiuk

Lawrence Mykytiuk is associate professor of library science and the history librarian at Purdue University. He holds a Ph.D. in Hebrew and Semitic Studies and is the author of the book Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200–539 B.C.E. (Atlanta: Society of Biblical Literature, 2004).


Notes:

a. Lawrence Mykytiuk, “Archaeology Confirms 50 Real People in the Bible,” BAR, March/April 2014.

b. See biblicalarchaeology.org/50.

c. John P. Meier, “The Testimonium,” Bible Review, June 1991.

d. See André Lemaire, “Burial Box of James the Brother of Jesus,” BAR, November/December 2002; Hershel Shanks, “‘Brother of Jesus’ Inscription Is Authentic!” BAR, July/August 2012.

1. I gratefully dedicate this article to my brother, Thomas S. Mykytiuk, to the memory of his wife, Nancy E. Mykytiuk, and to their growing tribe of descendants. I wish to thank Dr. Stuart D. Robertson of Purdue University, a Josephus scholar who studied under the great Louis H. Feldman, for kindly offering his comments on an early draft of this article. As the sole author, I alone am responsible for all of this article’s errors and shortcomings.

The previous BAR article is supplemented by two more persons, officials of Nebuchadnezzar II, mentioned in the “Queries and Comments” section, BAR, July/August 2014, bringing the actual total to 52. That previous article is based on my own research, because few other researchers had worked toward the twin goals I sought: first, developing the necessary methodology, and second, applying that methodology comprehensively to archaeological materials that relate to the Hebrew Bible. In contrast, this article treats an area that has already been thoroughly researched, so I have gleaned material from the best results previously obtained (may the reader pardon the many quotations).

Another contrast is that the challenge in the research that led to the previous article was to determine whether the inscriptions (down to 400 B.C.E.) actually referred to the Biblical figure. In the present article, most of the documents very clearly refer to the Jesus of the New Testament. Only in relatively few instances, such as some rabbinic texts, is the reference very unclear. The challenge in this article has been to evaluate the relative strength of the documents about Jesus as evidence, while keeping in mind whether they are independent of the New Testament.

2. Of course, the New Testament is actually a small library of texts, as is the Hebrew Bible.

3. Because Meier only covered writings of the Jewish historian Flavius Josephus, his article stays within the first century. This article covers writings that originated in the first several centuries C.E. These non-Christian sources deserve to be welcomed and examined by anyone interested in the historical aspect of Scripture. At the same time, Christian sources found in the New Testament and outside of it have great value as historical evidence and are not to be discounted or dismissed.

The Gospels, for example, are loosely parallel to writings by members of a Prime Minister’s or President’s cabinet, in that they are valuable for the firsthand information they provide from inner circles (F. F. Bruce, Jesus and Christian Origins Outside the New Testament, Knowing Christianity [London: Hodder & Stoughton, 1974], pp. 14–15). While allowance must be made for human limitations (at least lack of omniscience) and bias (such as loyalty to a particular person or deity), no good historian would completely discard them.

An example that is more to the point is Bart D. Ehrman’s strong affirmation of Jesus’ existence in his Did Jesus Exist? (New York: HarperOne, 2012), pp. 142–174. It is based on New Testament data and is noteworthy for its down-to-earth perception. Ehrman bases his conclusion that Jesus existed on two facts: first, that the apostle Paul was personally acquainted with Jesus’ brother James and with the apostle Peter; and second, that, contrary to Jewish messianic expectation of the day, Jesus was crucified (Did Jesus Exist?, p. 173).

In the last analysis, all evidence from all sources must be considered. Both Biblical and non-Biblical sources “are in principle of equal value in the study of Jesus” (Gerd Theissen and Annette Merz, The Historical Jesus: A Comprehensive Guide [Minneapolis: Fortress, 1998], p. 23). An excellent, up-to-date resource on both Christian and non-Christian sources is Craig A. Evans, ed., Encyclopedia of the Historical Jesus (New York: Routledge, 2008).

4. “As Norma Miller delightfully remarks, ‘The well-intentioned pagan glossers of ancient texts do not normally express themselves in Tacitean Latin,’ and the same could be said of Christian interpolators” (Norma P. Miller, Tacitus: Annals XV [London: Macmillan, 1971], p. xxviii, quoted in Robert E. Van Voorst, Jesus Outside the New Testament: An Introduction to the Ancient Evidence [Grand Rapids, MI: Eerdmans, 2000], p. 43).

5. Annals XV.44, as translated in Van Voorst, Jesus Outside, pp. 42–43. Instead of the better-documented reading, “Chrestians,” the word “Christians” appears in a more traditional translation by Alfred J. Church and William J. Brodribb, Annals of Tacitus (London: Macmillan, 1882), pp. 304–305, and in an even earlier edition, which appears at www.princeton.edu/~achaney/tmve/wiki100k/docs/Tacitus_on_Christ.html.

6. Along with these corroborations, Tacitus’s statement also contains difficulties that might cause concern. Three that I consider the most important are treated in this note. Although debates will continue, proper use of historical background offers reasonable, tenable solutions that we may hold with confidence while remaining open to new evidence and new interpretations if they are better. Every approach has difficulties to explain. I prefer those that come with this article’s approach, because I consider them smaller and more easily resolved than the problems of other approaches.

First, it is common for scholars to observe that Pontius Pilate’s official title when he governed Judaea (26/27–36 C.E.) was not procurator, as in the quotation from Tacitus above, but praefectus (in Latin, literally, “placed in charge”; in English, prefect), as stated on the “Pilate stone” discovered in 1961. This stone was lying in the ruins of the theater in the ancient city of Caesarea Maritima, on Israel’s northern seacoast. The stone had been trimmed down to be re-used twice, so the first part of the title is broken off, but the title is not in doubt. With square brackets marking missing letters that scholars have filled in, two of its four lines read “[Po]ntius Pilate . . . [Pref]ect of Juda[ea]”:

line 2 […PO]NTIUS PILATUS
line 3 […PRAEF]ECTUS IUDA[EA]E

The inscription could potentially be dated to any time in Pilate’s career, but a date between 31 and 36 C.E. seems most likely. See Clayton Miles Lehmann and Kenneth G. Holum, The Greek and Latin Inscriptions of Caesarea Maritima, Joint Expedition to Caesarea Excavation Reports V (Boston: American Schools of Oriental Research, 2000), pp. 67–70, no. 43, p. 249 Pl. XXVI.

The family name Pontius was common in some parts of Italy during that era, but the name Pilatus was “extremely rare” (A. N. Sherwin-White, “Pilate, Pontius,” in International Standard Bible Encyclopedia, vol. 3 [Grand Rapids, MI: Eerdmans, 1986], p. 867). Because of the rarity of the name Pilatus and because only one Pontius Pilatus was ever the Roman governor of Judea, this identification should be regarded as completely certain.

It is possible that “procurator” in the quotation above is a simple error, but the historical background reveals that it is not so much an error as it is an anachronism—something placed out of its proper time, whether intentionally or by accident. As emperor until 14 C.E., Augustus gave governors of western and southern Judea the title praefectus. But later, Claudius (r. 41–54 C.E.) began conferring the title procurator pro legato, “procurator acting as legate” on new provincial governors. A procurator, literally, “caretaker,” was a steward who managed financial affairs on behalf of the owner. Roman governmental procurators managed taxes and estates on behalf of the emperor and had administrative duties. The English verb to procure is derived from the same root.

From then on, the title procurator replaced praefectus in many Roman provinces, including Judea. “So the early governors of western and southern Judea, after it became a Roman province in A.D. 6, were officially entitled praefecti. Later writers, however, usually referred to them anachronistically as procurators or the Greek equivalent …” (A. N. Sherwin-White, “Procurator,” in International Standard Bible Encyclopedia, p. 979.)

Writing in 116 or 117 C.E., Tacitus, who was above all a careful writer, might have intentionally chosen to use the then-current title procurator in keeping with the anachronistic way of speaking that was common in his day. Even today, we accept titles used anachronistically. One might read comparable statements about “U.S. Secretaries of Defense from Henry Stimson during World War II to Chuck Hagel,” even though Stimson’s actual title was Secretary of War, and the current title is Secretary of Defense. Readers who are unfamiliar with Stimson’s title would nevertheless understand which position he held in the government.

Whether procurator was used intentionally or not, in effect this anachronistic term helped readers quickly understand Pilate’s official position and avoided confusing people who were not familiar with the older title.

The second difficulty is that Tacitus’s word for “Christians” is spelled two different ways in existing Latin manuscripts of Annals: both Christianoi and Chrestianoi. The name Chrestus, meaning “good, kind, useful, beneficent,” was commonly given to slaves who served Roman masters. In spoken conversation, people in Rome could easily have mistakenly heard the Latinized foreign word Christus as the familiar name ChrestusChrestianoi, “good, kind, useful ones,” is found in the oldest surviving manuscript of this passage in Tacitus.

[T]he original hand of the oldest surviving manuscript, the Second Medicean (eleventh century), which is almost certainly the source of all other surviving manuscripts, reads Chrestianoi, “Chrestians.” A marginal gloss “corrects” it to ChristianoiChrestianoi is to be preferred as the earliest and most difficult reading and is adopted by the three current critical editions and the recent scholarship utilizing them. It also makes better sense in context. Tacitus is correcting, in a way typical of his style of economy, the misunderstanding of the “crowd” (vulgus) by stating that the founder of this name (auctor nominis eius) is Christus, not the name implicitly given by the crowd, Chrestus. Tacitus could have written auctor superstitionis, “the founder of this superstition,” or something similar, but he calls attention by his somewhat unusual phrase to the nomen [name] of the movement in order to link it directly—and correctly—to the name of Christ (Van Voorst, Jesus Outside, pp. 43–44. See also John P. Meier, A Marginal Jew: Rethinking the Historical Jesus, vol. 1: The Roots of the Problem and the Person, Anchor Bible Reference Library [New York: Doubleday, 1991], p. 100, note 7.).

It is very common for ancient classical writings to be represented by manuscripts that were copied many centuries later. For example, the earliest manuscript of the Odyssey is from the 900s C.E., yet it is traditionally ascribed to the blind Greek poet Homer, who is dated variously from about the 800s to the 500s B.C.E., roughly 1,400 to 1,700 years earlier. Similarly, it is not unusual for the earliest surviving manuscripts of various works of the Greek philosopher Plato to date from over 1,000 years after he wrote.

For a technical, critical discussion of Christus and Chrestus in English, see Robert Renahan, “Christus or Chrestus in Tacitus?” Past and Present 23 (1968), pp. 368–370.

The third difficulty is more apparent than real: Why did it take about 85 years for a classical author such as Tacitus to write about Jesus, whose crucifixion occurred c. 29 C.E.? (The A.D. system, devised by the Christian Scythian monk Dionysius Exiguus [“Dennis the Small”] in the 525 C.E. and used in our present-day calendar, was not perfectly set on the exact year of Jesus’ birth, though it was close. As a result, Jesus was born within the years we now refer to as 6 to 4 B.C.E. That would put the beginning of his ministry, around age 30 (Luke 3:23), at c. 25 C.E. In the widely held view that Jesus’ ministry lasted 3.5 years before his death, a reasonable date for the crucifixion is c. 29 C.E.)

The following two observations made by F. F. Bruce are relevant to works by Tacitus and by several other classical writers who mention Jesus:1. Surprisingly few classical writings, comparatively speaking, survive from the period of about the first 50 years of the Christian church (c. 29 to 80 C.E.). (Bruce, Jesus and Christian Origins, p. 17.)2. Roman civilization paid almost no attention to obscure religious leaders in faraway places, such as Jesus in Judea—just as today’s Western nations pay almost no attention to religious leaders in remote parts of the world, unless the national interest is involved. Rome became concerned only when Christians grew numerous. (Bruce, Jesus and Christian Origins, pp. 17–18. For thorough discussion, see Van Voorst, Jesus Outside, pp. 68–71.)A time factor that affects Tacitus in particular is:3. In the Annals, the reference to Jesus appears only in connection with the cruel treatment of Christians in Rome by Nero, as part of a biography of Nero (d. 68 C.E.). By happenstance, Tacitus did not get around to composing Nero’s biography until the last group of narratives he wrote before he died. A writer for most of his life, Tacitus began with works on oratory, ethnography of German tribes and other subjects. His book Histories, written c. 100–110, which covers the reigns of later Roman emperors after Nero, was actually written before his book Annals, which covers the earlier reigns of Tiberius, Caligula, Claudius and Nero. Thus Tacitus wrote his biography of Nero at the end of his career.

7. Asia was the name of a Roman province in what is now western Turkey (Asia Minor).

8. Perhaps he compared it to Roman records, whether in general governmental archives or in records concerning various religions. I have read one analysis by an author who arbitrarily assumes that Tacitus got his information only from Christians—no other source. Then, on the sole basis of the author’s own assumption, the analysis completely dismisses Tacitus’s clear historical statement about “Christus.” This evaluation is based on opinion, not evidence. It also undervalues Tacitus’s very careful writing and his discernment as a historian. He likely had access to some archives through his status, either as Proconsul of Asia, as a senator—or, as is often overlooked, from his connections as a high-ranking priest of Roman religion. In 88 C.E., he became “a member of the Quindecimviri Sacris Faciundis [“The Board of Fifteen for Performing Sacrifices”], the priestly organization charged, among other things, with … supervising the practice of officially tolerated foreign cults in the city … [and facing] the growing necessity to distinguish illicit Christianity from licit Judaism” (Van Voorst, Jesus Outside, p. 52), or, given Jewish resistance to oppressive measures taken by Rome, at least to keep a close watch on developments within Judaism. Indeed, “a Roman archive … is particularly suggested by the note of the temporary suppression of the superstition, which indicates an official perspective” (Theissen and Merz, Historical Jesus, p. 83). Membership in this priestly regulatory group very likely gave Tacitus access to at least some of the accurate knowledge he possessed about Christus. With characteristic brevity, he reported the facts as he understood them, quickly dismissing the despised, executed Christus from the Annals (see Meier, Marginal Jew, vol. 1, p. 90).

Tacitus himself tells us … that in 88 [C.E.] both in his capacity as priest of the college of quindecimviri sacris faciundis and as a praetor he had been present at and had paid close attention to the ludi saeculares [“secular games”] celebrated by Domitian in that year… [Annals, XI.11, 3–4]. It rather sounds as if he took his religious office seriously …

Tacitus presents himself as a man concerned to preserve traditional Roman religious practice, convinced that when religious matters are allowed to slide or are completely disregarded, the gods will vent their anger on the Roman people to correct their error. What on his view angers the gods is not so much failure to observe the niceties of ritual practice, as disdain for the moral order that the gods uphold” (Matthew W. Dickie, “Magic in the Roman Historians,” in Richard Lindsay Gordon and Francisco Marco Simón, eds., Magical Practice in the Latin West: Papers from the International Conference Held at the University of Zaragoza, 30 Sept. – 1st Oct. 2005, Religions in the Greco-Roman World, vol. 168 [Leiden: Brill, 2010], pp. 82, 83).

Tacitus was in his twenties in 79 C.E., when an eruption of Mt. Vesuvius annihilated the city of Pompeii. One can reasonably suppose how he might have interpreted this disaster in relation to the Roman gods.

9. Quoted from Theissen and Merz, Historical Jesus, p. 64.

10. Titus’s troops captured and treated as war booty the sacred menorah that had stood in the holy place inside the Temple. See articles on the menorah as depicted on the Arch of Titus, in Yeshiva University’s Arch of Titus Digital Restoration Project, etc., at yeshiva.academia.edu/StevenFine/Menorah-Arch-of-Titus-Digital-Restoration-Project.

11. Jewish Antiquities, XX.200 (or, in Whiston’s translation of Jewish Antiquities, XX.9.1).

12. James’s name was actually Jacob. Odd as it may seem, the English name James is ultimately derived from the Hebrew name Jacob.

13. Jewish Antiquities, XX.9.1 in Whiston’s translation (§200 in scholarly editions), as translated by Meier, Marginal Jew, vol. 1, p. 57. Meier’s original passage includes the phrases in square brackets [ ]. The omitted words indicated by the ellipsis (…) are in Greek, to let scholars know what words are translated into English.

14. Winter asserts that Josephus mentions about twelve others named Jesus. Feldman puts that number at 21. See Paul Winter, “Excursus II: Josephus on Jesus and James: Ant. xviii 3, 3 (63–64) and xx 9,1 (200–203),” in Emil Schürer, The History of the Jewish People in the Age of Jesus Christ, 3 vols., rev. and ed. by Geza Vermes, Fergus Millar, Matthew Black and Martin Goodman (Edinburgh: Clark, 1973–1987), vol. 1, p. 431; Louis H. Feldman, “Introduction,” in Louis H. Feldman and Gohei Hata, eds., Josephus, Judaism, and Christianity (Detroit: Wayne State Univ. Press, 1987), p. 56.

15. See Meier, Marginal Jew, vol. 1, pp. 57–58. Messiah, the Hebrew term for “anointed (one),” came through Greek translation (Christos) into English as Christ.

16. See Meier, Marginal Jew, vol. 1, p. 59, note 12; pp. 72–73, note 12.

17. Richard T. France, The Evidence for Jesus, The Jesus Library (London: Hodder and Stoughton, 1986), p. 26.

18. Josephus says James was executed by stoning before the Jewish War began, but Christian tradition says he was executed during the Jewish War by being thrown from a height of the Temple, then, after an attempt to stone him was prevented, finally being clubbed to death. See Meier, Marginal Jew, vol. 1, p. 58.

19. XVIII.63–64 (in Whiston’s translation: XVIII.3.3).

20. It was modern scholar John P. Meier who put these passages in italics.

21. Christians believe that Jesus was fully human, but also fully Divine, having two natures in one person. To refer to him as “a wise man,” as the earlier part of the sentence does, would seem incomplete to a Christian. This clause seems intended to lead toward the two boldly Christian statements that come later.

22. This straightforward translation from Greek, in which I have italicized three phrases, is by Theissen and Merz, Historical Jesus, pp. 65–66.

In his Bible Review article (Meier, “The Testimonium,” Bible Review, June 1991, p. 23), John P. Meier subtracts these three apparently Christian portions from the Testimonium. What remains is a very plausible suggestion, possibly the authentic, smoothly flowing report written by Flavius Josephus—or very close to it. Here is the remainder:

Around this time there lived Jesus, a wise man. For he was one who did surprising deeds, and a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks. When Pilate, upon hearing him accused by men of the highest standing among us, had condemned him to be crucified, those who in the first place came to love him did not give up their affection for him. And the tribe of Christians, so called after him, have still to this day not died out (Theissen and Merz, Historical Jesus, pp. 65–66, after deleting the apparent Christian additions as Meier would).

23. Regarding differing religious convictions of readers that have generated disagreements about this passage at least since medieval times, see Alice Whealey, Josephus on Jesus: The Testimonium Flavianum Controversy from Late Antiquity to Modern Times, Studies in Biblical Literature, vol. 36 (New York: Peter Lang, 2003). Whealey’s observations in her conclusion, pp. 203–207, may be summarized as follows:

In the High Middle Ages (c. 1050–1350), Jewish scholars claimed it was a Christian forgery that was inserted into Josephus’s text, and Christians simply claimed it was entirely authentic. The problem was that with few exceptions, both sides argued from a priori assumptions with no critical examination of evidence. In the late 1500s and the 1600s, some Protestant scholars made the public charge of forgery. By the mid-1700s, based on textual evidence, scholarly opinion had rejected the authenticity of the Testimonium Flavianum and the controversy largely ended for over two centuries.

Twentieth-century scholars, however, revived the controversy on the basis of “new” variations of the text and whole works from ancient times that had been overlooked. Instead of the generally Protestant character of the earlier controversy, the controversy that began in the twentieth century is “more academic and less sectarian … marked by the presence of Jewish scholars for the first time as prominent participants on both sides of the question, and in general the attitudes of Protestant, Roman Catholic, Jewish, and secular scholars towards the text have drawn closer together” (p. 206).

24. Theissen and Merz, Historical Jesus, p. 65–69. Meier, “The Testimonium,” Bible Review, June 1991, gives the third answer.

25. Steve Mason, Josephus and the New Testament, 2nd ed. (Peabody, MA: Hendrickson, 2003), p. 229.

26. Matthew 16:16; Mark 8:29; Luke 9:20.

27. According to Theissen and Merz, Historical Jesus, pp. 66–67, unless otherwise noted, these phrases that are characteristic of Josephus include: 1) Calling Jesus “a wise man” and calling his miracles “surprising deeds”; 2) Use of one of Josephus’s favorite phrases, “accept the truth gladly,” that in the “gladly” part includes the Greek word for “pleasure” which for Christian writers of this era, as a rule, had a bad connotation; 3) The reference to attracting “many of the Greeks” (meaning Hellenistic Gentiles), which fits better with Rome in Josephus’s time than with the references to Gentiles in the Gospels, which are few (such as John 12:20–22). On the style being that of Josephus, see also Van Voorst, Jesus Outside, pp. 89–91; 4) “The execution of Jesus by Pilate on the denunciation of the Jewish authorities shows acquaintance with legal conditions in Judaea and contradicts the tendency of the Christian reports of the trial of Jesus, which incriminate the Jews but play down Pilate’s responsibility” (Theissen and Merz, Historical Jesus, p. 67); 5) Calling Christians a “tribe” tends to show a Jewish perspective.

28. On whether the Testimonium Flavianum interrupts the structure of its literary context, see Theissen and Merz, Historical Jesus, pp. 67–68, under “The interpolation hypothesis.” They describe E. Norden’s analysis (in German) of the context in Jewish Antiquities. Also see France, Evidence for Jesus, pp. 27–28, which mentions that Josephus’s typical sequencing includes digressions. Josephus’s key vocabulary regarding revolts is absent from the section on Jesus, perhaps removed by a Christian copyist who refused to perpetuate Josephus’s portrayal of Jesus as a real or potential rebel political leader.

29. Various scholars have suggested that Josephus’s original text took a hostile view of Jesus, but others, that it took a neutral to slightly positive view of him. See Theissen and Merz, Historical Jesus, pp. 68–71 (hostile views) and pp. 71–74 (neutral to slightly positive views).

30. Josephus scholar Steve Mason observes, “Long after Eusebius, in fact, the text of the testimonium remained fluid. Jerome (342–420), the great scholar who translated the Bible and some of Eusebius into Latin, gives a version that agrees closely with standard text, except that the crucial phrase says of Jesus, ‘He was believed to be the Messiah’” (Mason, Josephus and the New Testament, p. 230, italics his. A decades-long, simmering debate continues about whether Jerome’s translation accurately represents what Josephus wrote.).

Besides Jerome’s Latin version, other examples of variation in manuscripts that are mentioned by Mason include an Arabic rendering and a version in Syriac. The Syriac language developed from Aramaic and is the (or an) official language of some branches of Orthodox Christianity.

A passage in a tenth-century Arabic Christian manuscript written by a man named Agapius appears to be a version of the Testimonium Flavianum. Shlomo Pines gives the following translation from the Arabic:

Similarly Josephus [Yūsīfūs] the Hebrew. For he says that in the treatises that he has written on the governance [?] of the Jews: ‘At this time there was a wise man who was called Jesus. His conduct was good, and [he] was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned him to be crucified and to die. But those who had become his disciples did not abandon his discipleship. They reported that he had appeared to them three days after his crucifixion and that he was alive; accordingly, he was perhaps the Messiah concerning whom the prophets have recounted wonders.

This is what is said by Josephus and his companions of our Lord the Messiah, may he be glorified (Shlomo Pines, An Arabic Version of the Testimonium Flavianum and Its Implications [Jerusalem: The Israel Academy of Sciences and Humanities, 1971), pp. 8–10).

Feldman thinks that Agapius mixed in source material from writers besides Josephus and provided “a paraphrase, rather than a translation” (Louis H. Feldman, Josephus and Modern Scholarship, 1937–1980 [New York: Walter de Gruyter, 1984], p. 701). John P. Meier tends not to attribute much significance to Agapius’s description of the Testimonium Flavianum; see Meier, Marginal Jew, vol. 1, pp. 78–79, note 37.

Of the three apparently Christian portions that are italicized in the translation of the Greek text above, the first is missing, and the other two are phrased as neutral statements (“they reported” he was alive, “he was perhaps” the Messiah), rather than as affirmations of Christian faith, such as, “He was” the Messiah, “He appeared” alive again.

Mason also refers to Pines’s translation of a version in Syriac found in the writings of Michael, the Patriarch of Antioch:

The writer Josephus also says in his work on the institutions of the Jews: In these times there was a wise man named Jesus, if it is fitting for us to call him a man. For he was a worker of glorious deeds and a teacher of truth. Many from among the Jews and the nations became his disciples. He was thought to be the Messiah. But not according to the testimony of the principal [men] of [our] nation. Because of this, Pilate condemned him to the cross, and he died. For those who had loved him did not cease to love him. He appeared to them alive after three days. For the prophets of God had spoken with regard to him of such marvelous [as these]. And the people of the Christians, named after him, has not disappeared till [this] day” (Pines, Arabic Version, pp. 26–27).

Pines adds a note about the Syriac text of the sentence “He was thought to be the Messiah”: “This sentence may also be translated Perhaps he was the Messiah.”

These Latin, Arabic and Syriac versions most likely represent genuine, alternative textual traditions. “The Christian dignitaries who innocently report these versions as if they came from Josephus had no motive, it seems, to weaken their testimony to Jesus” (Mason, Josephus and the New Testament, p. 231). Actually, Christians tended to make references to Jesus more glorious. Nor is there any indication that anti-Christian scribes reduced the references to Jesus from glorious to mundane, which would likely have been accompanied by disparagement. “It seems probable, therefore, that the versions of Josephus’s statement given by Jerome, Agapius and Michael reflect alternative textual traditions of Josephus which did not contain” the bold Christian confessions that appear in the standard Greek version (Mason, Josephus and the New Testament, p. 231). They contain variations that exhibit a degree of the fluidity that Mason emphasizes (Mason, Josephus and the New Testament, pp. 230–231). But these versions are not so different that they are unrecognizable as different versions of the Testimonium Flavianum. They use several similar phrases and refer to the same events, presenting phrases and events in a closely similar order, with few exceptions. Thus, along with enough agreement among the standard Greek text and the non-Greek versions to reveal a noteworthy degree of stability, their differences clearly exhibit the work of other hands after Josephus. (It is by this stability that we may recognize many lengthy additions and disagreements with the manuscript texts of the Testimonium Flavianum that are found in a passage sometimes called the Testimonium Slavianum that was apparently inserted into the Old Russian translation, called the Slavonic version, of Josephus’s other major work, The Jewish War.)

In the process of finding the similarities of phrases and references in extant manuscripts, one can come to recognize that the standard Greek form of the Testimonium Flavianum is simply one textual tradition among several. On balance, the Greek version is not necessarily supreme over all other textual traditions (Mason, Josephus and the New Testament, pp. 234–236). Despite a degree of stability in the text, the fluidity that is evident in various textual traditions is plain evidence that what Josephus wrote was later altered. When viewed from the standpoint of the Latin, Arabic and Syriac versions, the Greek text looks deliberately altered to make Josephus seem to claim that Jesus was the Messiah, possibly by omitting words that indicated that people called him Christos or thought, said, reported or believed that he was. Also, although of course the evidence is the crucial factor, alternative 3 also happens to have the support of the overwhelming majority of scholars, far more than any other view.

31. Almost all of the following points are listed and elaborated in Van Voorst, Jesus Outside, pp. 99–102.

32. Van Voorst, Jesus Outside, p. 99.

33. “The non-Christian testimonies to Jesus … show that contemporaries in the first and second century saw no reason to doubt Jesus’ existence” (Theissen and Merz, Historical Jesus, p. 63).

34. Van Voorst, Jesus Outside, p. 15. His footnote attached to this sentence states, with reference to Justin Martyr:

The only possible attempt at this argument known to me is in Justin’s Dialogue with Trypho, written in the middle of the second century. At the end of chapter 8, Trypho, Justin’s Jewish interlocutor, states, “But [the] Christ—if indeed he has been born and exists anywhere—is unknown, and does not even know himself, and has no power until Elijah comes to anoint him and make him known to all. Accepting a groundless report, you have invented a Christ for yourselves, and for his sake you are unknowingly perishing.” This may be a faint statement of a nonexistence hypothesis, but it is not developed or even mentioned again in the rest of the Dialogue, in which Trypho assumes the existence of Jesus (Van Voorst, Jesus Outside, p. 15, note 35).

Even in this statement, in which Trypho tries to imply that an existing report of Jesus as the Christ is erroneous, his reason is not necessarily that Jesus did not exist. Rather, he might well have wanted to plant the doubt that—although Jesus existed, as Trypho consistently assumes throughout the rest of the dialogue— the “report” that Jesus was the Christ was “groundless,” and that later on, someone else might arise who would prove to be the true Christ. Trypho was attempting to raise hypothetical doubt without here stating any actual grounds for doubt. These suggestions, more likely taunts, from Trypho, which he immediately abandons, cannot be regarded as an argument, let alone a serious argument. They are simply an unsupported doubt, apparently regarding Jesus’ being the Messiah.

35. Van Voorst, Jesus Outside, pp. 133–134.

36. The chief difficulty in working with rabbinic writings that might be about Jesus is that

it is not always clear if Jesus (variously called Yeshua or Yeshu, with or without the further designation ha-Noṣri [meaning “the Nazarene”]) is in fact the person to whom reference is being made, especially when certain epithets are employed (e.g. Balaam, Ben Pandira, Ben Stada, etc. … Another serious problem in making use of these traditions is that it is likely that none of it is independent of Christian sources (Craig A. Evans, “Jesus in Non-Christian Sources,” in Bruce Chilton and Craig A. Evans, eds., Studying the Historical Jesus: Evaluations of the State of Current Research, 2nd impression, New Testament Tools and Studies, vol. 6 (Boston: Brill, 1998, 1994), pp. 443–444).

Thus Van Voorst finds that “most passages alleged to speak about him in code do not in fact do so, or are so late as to have no value” (Van Voorst, Jesus Outside, p. 129).

From among the numerous rabbinic traditions, many of which seem puzzling in their potential references to Jesus, a fairly clear example is as follows:

And it is tradition: On the eve of the Passover they hanged Yeshu ha-Noṣri. And the herald went forth before him for forty days, “Yeshu ha-Noṣri is to be stoned, because he has practiced magic and enticed and led Israel astray. Anyone who knows anything in his favor, let him come and speak concerning him.” And they found nothing in his favor. And they hanged him on the eve of the Passover. Ulla says, “Would it be supposed that Yeshu ha-Noṣri was one for whom anything in his favor might be said? Was he not a deceiver? And the Merciful has said, ‘Thou shalt not spare, neither shalt thou conceal him’ [Deuteronomy 13:8]. But it was different with Yeshu ha-Noṣri, for he was near to the kingdom’” (Babylonian Talmud, Sanhedrin 43a; compare Sanhedrin 67a).

The following paragraph summarizes Craig A. Evans’s comments on the above quotation from the Babylonian Talmud, Sanhedrin 43a:

According to John 18:28 and 19:14, Jesus’ execution occurred during Passover. The phrase “near to the kingdom” might refer to the Christian tradition that Jesus was a descendant of King David (Matthew 1:1; Mark 10:47, 48), or it could refer to Jesus’ proclamation that the kingdom of God was at hand (Mark 1:15). Deuteronomy 13:1–11 prescribes death by stoning for leading other Israelites astray to serve other gods, giving a sign or wonder, and Deuteronomy 21:21–22 requires that “when a man has committed a sin worthy of death, and he is put to death, you shall hang him on a tree” (compare the Mishnah, Sanhedrin 6:4, “All who have been stoned must be hanged”). When Judea came under Roman rule, which instituted crucifixion as a legal punishment, apart from the question of whether it was just or unjust, Jews roughly equated it with hanging on a tree. (Evans, “Jesus in Non-Christian Sources,” p. 448)

The passage above simultaneously implies the rabbis’ view that Jesus really existed and encapsulates the rabbis’ uniformly negative view of his miracles as magic and his teachings as deceit (Van Voorst, Jesus Outside, p. 120).

37. Passing of Peregrinus, §11, as translated in Evans, “Jesus in Non-Christian Sources,” p. 462.

38. This paragraph is a separate quotation from Passing of Peregrinus, §11, again as translated in Evans, “Jesus in Non-Christian Sources,” p. 462.

39. On Celsus: in c. 176 C.E., Celsus, a Platonist philosopher in Alexandria, wrote The True Word (this title is also translated as The True Doctrine, or The True Discourse, or The True Account, etc.) to lodge his severe criticisms of Judaism and Christianity. Although that work has not survived, it is quoted and paraphrased in Origen’s reply in defense of Christianity, Against Celsus (c. 248 C.E.). Prominent among his many accusations to which Origen replies is as follows:

Next he makes the charge of the savior that it was by magic that he was able to do the miracles which he appeared to have done, and foreseeing that others also, having learned the same lessons and being haughty to act with the power of God, are about to do the same thing, such persons Jesus would drive away from his own society.

For he says, “He was brought up in secret and hired himself out as a workman in Egypt, and having tried his hand at certain magical powers he returned from there, and on account of those powers gave himself the title of God” (Origen, Against Celsus, 1.6, 38, as translated in Evans, “Jesus in Non-Christian Sources,” p. 460).

It is unknown whether Celsus became aware of information about Jesus, including reports of his miracles, from the Gospel tradition(s) or independently of them. Thus it cannot be said that Celsus adds any new historical material about Jesus, though it is clear that in accusing Jesus of using magic for personal gain, Celsus assumed his existence.

Charges that Jesus was a magician are common in ancient writings, and Christian replies have been published even very recently. Evans refers readers to “an assessment of the polemic that charges Jesus with sorcery”: Graham N. Stanton, “Jesus of Nazareth: A Magician and a False Prophet Who Deceived God’s People?” in Joel B. Green and Max Turner, eds., Jesus of Nazareth: Lord and Christ: Essays on the Historical Jesus and New Testament Christology, I. Howard Marshall Festschrift (Grand Rapids, MI: Eerdmans, 1994), pp. 166–182 (Evans, “Jesus in Non-Christian Sources,” p. 460, note 45).

40. On Pliny the Younger: A friend of Tacitus, and like him the governor of a Roman province (in 110 C.E.), Gaius Plinius Caecilius Secundus (c. 61–113 C.E.), known as Pliny, seems to have been excessively dependent on the Emperor Trajan for directions on how to govern. In his lengthy correspondence with Trajan, titled Epistles, X.96, along with his inquiries about how to treat people accused of being Christians, Pliny wrote:

They [the Christians] assured me that the sum total of their error consisted in the fact that that they regularly assembled on a certain day before daybreak. They recited a hymn antiphonally to Christus as to a god and bound themselves with an oath not to commit any crime, but to abstain from theft, robbery, adultery, breach of faith, and embezzlement of property entrusted to them. After this, it was their custom to separate, and then to come together again to partake of a meal, but an ordinary and innocent one (Evans, “Jesus in Non-Christian Sources,” p. 459)

The things that Pliny wrote about Christians can be found in or deduced from the New Testament. He reveals nothing new about Jesus himself, nor can his letters be considered evidence for Jesus’ existence, only for Christian belief in his existence. One may note what seems to have been early second century Christian belief in Jesus as deity, as well as the sizable population of Christians worshiping him in Pliny’s province, Bithynia, in Asia Minor, despite Roman prohibition and punishments.

41. On Suetonius: In c. 120 C.E., the Roman writer, lawyer and historian Gaius Suetonius Tranquillus (c. 70–140 C.E.), a friend of Pliny, wrote the following in his history, On the Lives of the Caesars, speaking of an event in 49 C.E.: “He [Claudius] expelled the Jews from Rome, because they were always making disturbances because of the instigator Chrestus” (Van Voorst, Jesus Outside, p. 30).

In the first place, the term “the Jews” could refer to Christians, whom Romans viewed as members of a Jewish sect. So the “disturbances” could be understood as riots among Jews, among Christians viewed as Jews, or, most likely, between those whom we would call Jews and Christians.

The use of the name “Chrestus” creates more ambiguity in this passage than the term “Chrestians” did in the passage in Tacitus treated above. Tacitus implicitly corrected the crowd. Here, with Suetonius speaking of events in 49 C.E., we have two options to choose from. The first option is that it’s a spelling of a mispronunciation of Christus, which Romans thought was Jesus’ name. If so, then Suetonius misunderstood Christus, whom he called “Chrestus,” to be an instigator. Suetonius’s key appositive phrase, “impulsore Chresto,” is much more accurately translated “the instigator Chrestus” (Van Voorst, Jesus Outside, p. 31) than the usual “at the instigation of Chrestus” (Van Voorst, Jesus Outside, p. 29). Another logical result would be that the uproarious disputes in 49 C.E. were actually disturbances sparked by disagreement about who Jesus was and/or what he said and did. Considering the two sides, namely, the rabbinic view that he was a magician and deceitful teacher, versus early Christians whose worship was directed to him “as to a god” (as described from the Roman perspective of Pliny the Younger), one can see how synagogues could become deeply divided.

The second option is that it refers to an otherwise unknown “instigator” of disturbances who bore the common name of slaves and freedmen, Chrestus. Actually, among hundreds of Jewish names in the catacombs of Rome, there is not one instance of Chrestus being the name of a Jew (Van Voorst, Jesus Outside, p. 33). For this and other reasons, it seems more likely that Suetonius, who often uncritically repeated errors in his sources, was referring to Christus, that is, Jesus, but misunderstood him to be an agitator who lived in Rome in 49 C.E. (Van Voorst, Jesus Outside, pp. 29–39).

42. On Mara bar Serapion: In the last quarter of the first century C.E., a prisoner of war following the Roman conquest of Samosata (see under Lucian), Mara bar Serapion wrote a letter to his son, Serapion. In Stoic fashion, he wanted his son to seek wisdom in order to handle life’s misfortunes with virtue and composure.

For what advantage did the Athenians gain by the murder of Socrates, the recompense of which they received in famine and pestilence? Or the people of Samos by the burning of Pythagoras, because in one hour their country was entirely covered in sand? Or the Jews by the death of their wise king, because from that same time their kingdom was taken away? God justly avenged these three wise men: the Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die for good; he lived on in the teaching of Plato. Pythagoras did not die for good; he lived on in the statue of Hera. Nor did the wise king die for good; he lived on in the teaching which he had given (Evans, “Jesus in Non-Christian Sources,” pp. 455–456)

All we know of the author comes from this letter. Mara does not seem to have been a Christian, because he does not refer to a resurrection of Jesus and because his terminology, such as “wise king,” is not the usual Christian way of referring to Jesus. It is entirely possible that Mara received some knowledge of Jesus from Christians but did not name him for fear of displeasing his own Roman captors. His nameless reference makes the identification of “the wise king” as Jesus, though reasonable, still somewhat uncertain.

43. Doubtful sources contain “second- and third-hand traditions that reflect for the most part vague acquaintance with the Gospel story and controversies with Christians. These sources offer nothing independent” (Evans, “Jesus in Non-Christian Sources,” p. 443). Doubtful sources include the following:

Many rabbinic sources, including the Sepher Toledot Yeshu, “The Book of the Generations of Jesus” (meaning his ancestry or history; compare Matthew 1:1). It might be generally datable to as early as the eighth century C.E. but “may well contain a few oral traditions that go back to the third century.” It is “nothing more than a late collection of traditions, from Christian as well as from Jewish sources … full of fictions assembled for the primary purpose of anti-Christian polemic and propaganda,” and has no historical value regarding the question of Jesus’ existence (Evans, “Jesus in Non-Christian Sources,” p. 450).

The Slavonic (or Old Russian) Version of Josephus’s Jewish War “contains numerous passages … [which] tell of Jesus’ amazing deeds, of the jealousy of the Jewish leaders, of bribing Pilate,” etc. (Evans, “Jesus in Non-Christian Sources,” p. 451). These additions have no demonstrated historical value. The Yosippon (or Josippon) is a medieval source which appears in many versions, often with many additions. Its core is a Hebrew version of portions of Josephus’s writings that offers nothing from before the fourth century C.E. The Dead Sea Scrolls contain no contemporary references to Jesus or his followers. Islamic traditions either depend on the New Testament or are not clearly traceable to the early centuries C.E.

44. Regarding archaeological discoveries, along with many other scholars, I do not find that the group of ossuaries (bone boxes) discovered in the East Talpiot district of Jerusalem can be used as a basis for any conclusions about Jesus of Nazareth or his family. See the variety of views presented in James H. Charlesworth, ed., The Tomb of Jesus and His Family? Exploring Ancient Jewish Tombs Near Jerusalem’s Walls (Grand Rapids, MI: Eerdmans, 2008), especially the essay by Rachel Hachlili, “What’s in a Name?” pp. 125–149. She concludes, “In light of all the above the East Talpiot tomb is a Jewish family tomb with no connection to the historical Jesus family; it is not the family tomb of Jesus and most of the presented facts for the identification are speculation and guesswork” (p. 143).

45. See Nili S. Fox, In the Service of the King: Officialdom in Ancient Israel and Judah, Monographs of the Hebrew Union College (Cincinnati: Hebrew Union College, 2000), pp. 23–32; Christopher A. Rollston, “Non-Provenanced Epigraphs I: Pillaged Antiquities, Northwest Semitic Forgeries, and Protocols for Laboratory Tests,” Maarav 10 (2003), pp. 135–193, and his “Non-Provenanced Epigraphs II: The Status of Non-Provenanced Epigraphs within the Broader Corpus of Northwest Semitic,” Maarav 11 (2004), pp. 57–79.

46. See Craig A. Evans, Jesus and the Ossuaries (Waco, TX: Baylor Univ. Press, Markham Press Fund, 2003), pp. 112–115. Regarding identification of the people named in the James ossuary inscription, even if it is authentic, the question as to whether it refers to Jesus of Nazareth has not been clearly settled. It is worth observing that its last phrase, “the brother of Jesus,” whose authenticity is disputed, is not the characteristic Christian way of referring to Jesus, which would be “the brother of the Lord,” but this observation hardly settles the question.

47. On G. A. Wells and Michael Martin, see Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ (Joplin, MO: College Press, 1996), pp. 27–46. On others who deny Jesus’ existence, see Ehrman, Did Jesus Exist? , especially pp. 61–64, 177–264.

Who Is Jesus?

Jesus died. He rose from the dead. And the world changed forever.

But what’s the significance of these events? Why did Jesus die, and what does His resurrection mean? How has the world changed?

When we think about someone’s death, we can’t really appreciate its significance unless we know who we’re talking about. The significance of Abraham Lincoln’s death can only be fully felt when we understand who Lincoln was—and the same goes for other historical figures. Their lives changed the world, and their death did too.

From a purely historical point of view, there’s no one in human history whose life changed the world more than Jesus. More biographies have been written about Him than any other person (Lincoln is second). Indeed, the original four biographies of Jesus, collected together in the New Testament gospels, are a large part of why the
Bible is the number-one-selling book every year. In fact, The New York Times Best Seller ignores the Bible; otherwise, it would top the list every week.

No one’s teaching has had a deeper impact on culture, politics, morality, justice, philosophy, and human character than Jesus Christ’s. Two thousand years later, He’s regularly quoted (consciously and unconsciously) even in our increasingly secular world. His moral teaching likewise forms the bedrock for billions around the world –such as the Golden Rule and the importance of compassion, forgiveness, and mercy. Indeed, Jesus continues to set a standard that our modern world fails to live up to.  How well do we love our enemies? Do we pray for those who persecute us?

And all of that is only taking into account the Jesus of history. What about when we consider who He was according to His own claims? According to Jesus and His first followers, He wasn’t an ordinary man. He was God’s appointed king who came in fulfillment of promises made centuries before. He came to reveal God to us through His own embodiment of the divine nature. He was, and is, God the Son, who by His own claim existed  from the very beginning. He’s the One through whom His Father created the entire cosmos – including the humanity of which Jesus Himself chose to partake. If these claims are believed, there can be no question that Jesus was the most significant man who ever walked the earth.

When we realize that the One through whom humanity was crafted died as a man, we begin to see the depths of this event. In fact, once we understand who Jesus is, we shouldn’t at all be surprised that He would rise again from the dead. The truly remarkable thing is that He died at all! How could the Author of life be put to death? How could the Creator be killed by His own creation?

The answer is love. As the Apostle John says, “God is love.” (I John 4:8) and the gift of His eternal Son is the ultimate demonstration of His love. Jesus chose to take up human life and to lay down His life so that we broken, rebellious, proud human beings might be brought into loving relationship with our heavenly Father –our Maker and our Judge. If Christmas celebrates God’s gift of Jesus into our world, Easter celebrates what that Gift came to do. He came to die that we might live. His death spells our life because of who He is. He’s God Himself come to us as one of us so that He might bring us home with Him.

If Christ’s death can only be appreciated by understanding who He is, so too His resurrection from the dead. Lazarus was raised from the dead (by Jesus), but his resurrection did not change the fate of humanity. So why did Christ’s change humanity? For starters, Lazarus had to die again one day. His resurrection didn’t permanently overcome death. It didn’t destroy death. But when Jesus was resurrected, He overpowered death. He conquered the last great enemy of humanity—death itself. That is why Jesus will never die again, unlike Lazarus. He rose victorious over death, and death no longer has any claim on Him. Death could literally not hold Him down.

While death still has its way with us, Jesus promised through Him death would not have the last word. No one who hopes in Jesus will stay dead. He promised that one day He’ll call each of us by name. He’ll call us out of our graves, and we’ll literally live again. Our bodies will be resurrected like His. Death will have no further claim on us. Death will die.

That is why that first Easter was the most important weekend in human history. God remade humanity in three days through the death and resurrection of one man. The ultimate man died the ultimate death so that our ultimate fate would be eternal life with Him.

This Easter let’s pursue Jesus, the One who first came in pursuit of us. 

Source: Con Campbell, vice-president of global content, Our Daily Bread

Dear Reader, this article was written for Easter but I encourage you to pursue Jesus today. If you do not know Him as Lord and Savior, ask Him today to save you from your sins, to forgive you, and become your Lord and Savior. He will not fail you or reject you.  Enter His rest and cease from your works to be good enough or religious enough to earn His favor.  We all are sinners in need of His mercy. He will not reject you.  Turn to the Living Son of God today and be saved for eternity.

All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out.    Quote from Jesus — John 6:37

Carl

Muslim convert on ‘miraculous’ ways God is ‘radically transforming’ Iran despite persecution – The Christian Post

Dedicating his life to sharing the Gospel with Muslims in Iran was never something Hormoz Shariat, head of Iran Alive Ministries and founder of the largest Muslim convert church in the United States, thought he would do. 
— Read on www.christianpost.com/news/muslim-convert-on-miraculous-ways-god-is-radically-transforming-iran-despite-persecution.html

Jesus and the Samaritan Woman At The Well

The following poem was written by my precious wife after hearing our son preach on John 4: 1-43, Jesus and the Samaritan woman at the well. May it minister to you. Carl

A Woman in a Far Away Town

She came to the well at midday

When the women of town were at home,

No judgement, no stares, no whispers were there,

Just the Samaritan woman alone.

No friends to walk with her to Jacob’s well,

No kindness to come alongside,

Always alone to finish her chore,

Five husbands, yet still not a bride.

She had never wed the man in her home.

She lived with him outside the law.

With her head hung in shame, she stood at the well,

Bucket in hand, with water to withdraw.

Standing near her, she saw a man at the well.

A Jew who could not look or dare speak.

She sought to ignore Him and finish her work,

Until he asked, “Will you give me a drink?”

A Jew asked a favor? This surely can’t be,

Yet with kindness He continued to say,

“If only you knew the Gift of God,

Living water I could give you today.”

Jesus had compassion and revealed who He was.

Told of her history and present day sin.

Never shamed her or judged her in any harsh way,

Because of this, she led many to Him.

Oh, that we could look past the stains others wear

And the shame of bad choices in life,

And offer God’s grace and an encouraging word,

Not judgement and stares filled with strife.

Let’s put on compassion and walk in His love,

Let’s build up and never tear down.

Let’s remember His love He so freely shared

In that long ago, far away town.

Nelda Johnson

Is It Good Thursday or Good Friday?

Have you ever wondered how Lord Jesus spent three days and three nights in the grave when He died on Good Friday and was resurrected Sunday morning. If I can count that is only two. During Easter I received the following that explains that He really died on Thursday and not Good Friday. I think you will find it interesting and well documented. The information is from the Berean Call. Enjoy and God bless you! Carl

Question: I understand that you believe that Jesus died on the cross on Thursday, not Good Friday. Why do you say that, and does it matter?

Response: Scripture reveals the answer. Through the writings of Jeremiah, Daniel learned that the Babylonian captivity would last 70 years (Dn 9:2). God had commanded that each seven years the Hebrew slaves should be set free, debtors forgiven, and the land given a one-year sabbath of rest (Ex 21:2;  Lv 25:2-4; Dt 15:1,2,12). For 490 years Israel had disobeyed this precept. In judgment, the Jews became slaves of Babylon while their land rested for 70 years of sabbaths.

Daniel confessed this sin, pondering and praying, and was given the revelation that another period of 490 years (70 weeks of years) lay ahead for his people and for Jerusalem (9:24). Then all of Israel’s sins would be purged, all prophecy fulfilled and ended, and the Messiah would reign on David’s throne in Jerusalem. These 70 weeks of years were to be counted “from the going forth of the commandment to restore and to build Jerusalem” (v. 25). That crucial date is given to us in Scripture.

Nehemiah tells us: “in the month Nisan, in the twentieth year of Artaxerxes the king” (2:1), he received the authorization to rebuild Jerusalem. When the day of the month was not given, the first day was intended. There were several Artaxerxes, but only one, Longimanus, who ruled more than 20 years—from 465-425 BC. Thus we have the key date from which this incredible prophecy was to be calculated: Nisan 1, 445 BC.

At the end of 69 of these “weeks” (7×69 = 483 years) “Messiah the Prince” would be made known to Israel (Dn 9:25) and then “be cut off [slain]” (v. 26). Counting 483 years of 360 days each (the Hebrew and Babylonian calendar), a total of 173,880 days from Nisan 1, 445 bc brings us to Sunday, April 6, ad 32. On that very day, now celebrated as Palm Sunday, Jesus rode into Jerusalem on a young donkey and was hailed as Messiah the Prince! (See also Zec:9:9

There is, however, an even deeper meaning to the phrase, “In the fulness of time”: April 6, ad 32, on the Hebrew calendar was the tenth of Nisan. On that day, the Passover lamb was taken from the flock and placed under observation for four days to make certain that it was “without blemish.” During the same four days, Christ, whom John the Baptist had hailed as “the Lamb of God, which taketh away the sin of the world” (Jn:1:29before“the whole assembly of the congregation of Israel shall kill it [the passover lamb] in the evening [between 3:00 and 6:00 pm]” (Ex 12:6). It was during that precise time period that Jesus died on the cross!

In fact, the rabbis had determined not to arrest Jesus during Passover, “lest there be an uproar of the people” (Mk 14:2). Yet that was when He had to die. Judas was not only Satan’s pawn but God’s. Even the “thirty pieces of silver” for which he so shrewdly bargained fulfilled prophecy (Zec:11:12-Paul wrote, “Christ our passover [lamb] is sacrificed for us” (1 Cor:5:7

The fourteenth of Nisan began at sunset Wednesday evening. That night, Jesus and His disciples had the “last supper” in the upper room where they were preparing to eat the Passover the following night. At this meal “before the feast of the passover” (Jn:13:1), Jesus told His disciples, “One of you shall betray me” (Jn:13:21significantly, “I tell you before…that, when it is come to pass, ye may believe that I am he” (Jn:13:19 was declaring once again to His disciples that He was Yahweh, the I AM of Israel, who tells beforehand what will happen and makes certain that it comes to pass (Is 46:9-10).

Arrested by the Judas-led troop in the Garden later that night, Christ was taken secretly to the palace of Caiaphas, the high priest. A sham trial with hastily called false witnesses convened sometime after midnight and condemned Christ to death as dawn broke. Pilate, the Roman governor, was notified of the emergency. Hurriedly taken down side streets, the prisoner was received into the citadel at “the third hour” (Mk 15:25), (about 9:00 am), Nisan 14. All over Israel preparations were underway to kill the Passover lamb, which was to be eaten that night.

Pilate let his citizens decide the prisoner’s fate. The bloodthirsty rabble turned against the One who had miraculously healed and fed so many of them. “Crucify him, crucify him” (Lk 23:21). “His blood be on us, and on our children” (Mt 27:25).

Shortly before noon, Jesus, scourged and beaten, was led out of the city to “the place of the skull.” By noon, the One whom Jerusalem, in fulfillment of prophecy, had hailed as its long-awaited Messiah, was hanging naked on the center cross between two thieves. Man had crucified his Creator!

The next three hours of that Thursday afternoon the earth was darkened mysteriously (Mt 27:45) as God “laid on him the iniquity of us all” (Is 53:6). Thursday? Not “Good Friday”? Indeed not. Jesus himself had said, “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth [i.e., “Abraham’s bosom”]” (Mt 12:40; Lk 16:22). The gospel includes the declaration that Christ “rose again the third day” (1 Cor:15:4).

Had Christ been crucified on Friday, He couldn’t possibly have spent three days and three nights in the grave by Sunday morning. We are distinctly told that the angel rolled away the stone “as it began to dawn toward the first day of the week” (Mt 28:1). The tomb was already empty, so Christ must have risen from the dead sometime prior to dawn.

Wednesday, Thursday, Friday—does it really matter? Yes! The day of our Lord’s crucifixion is of the utmost importance. If Christ was not three days and three nights in the grave, then He lied. His death, to fulfill prophecy, had to occur at the very time the Passover lambs were being slain throughout Israel. It is an astronomical fact that Nisan 14, AD 32, fell on Thursday.

“And it was the preparation of the passover….The Jews therefore…that the bodies should not remain upon the cross on the sabbath day…besought Pilate that their legs might be broken, and that they might be taken away” (Jn:19:14 of the Passover lamb (Ex 12:46) or of the Messiah (Ps:34:20 knowing why he did it, “one of the soldiers with a spear pierced his side” (Jn:19:34), fulfilling yet another scripture: “they shall look upon me whom they pierced” (Zec:12:10

John explains that the “Sabbath,” which began at sunset the Thursday Christ was crucified, “was an high day.” It was, in fact, the first day of the Feast of Unleavened Bread, of which the first and last days were special sabbaths. It ended Friday at sunset,  immediately followed by the weekly sabbath that ended at sunset on Saturday. Thus two sabbaths followed Christ’s death, preventing the women from coming to the grave until the third day, Sunday morning.

The rabbis thought that having Jesus crucified proved He wasn’t the Messiah. In fact, it was one more proof that He was! The soldiers took His clothes for a souvenir and gambled for His robe (Ps:22:18 nails were driven into His hands and feet, and a spear pierced His side, drawing forth the blood of our redemption—all in fulfillment of prophecy!

[Adapted from “The Cradle and the Cross,” Dave Hunt, 1992]

Let Us Rejoice – He is Risen

Jesus, The Anointed One, is Risen!

Alive forevermore

By The Father’s grace

We are Risen from the dead in Him

So let us consider ourselves to be dead to our sinful nature

Alive to God in the Risen Christ

Not letting sin reign in our mortal body

Presenting ourselves to God as those alive from the dead

The members of our body as weapons of righteousness

For our sinful nature SHALL NOT be master over us

Let us be a DAILY offering of love and obedience to our Mighty God and Savior

Conducting ourselves in His resurrected Life by the power of His Holy Spirit

Bless His Pure, Awesome, Holy, Life-giving Name

Thank you Almighty God

God Speaks To Mankind

God has spoken to mankind over the centuries in many different ways, and in these last days He has given specific instructions.

God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, [2] in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.

Heb. 1:1-2 (emphasis added)

And then again,

Six days later Jesus took with Him Peter and James a and John his brother, and led them up on a high mountain by themselves. [2] And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. [3] And behold, Moses and Elijah appeared to them, talking with Him. [4] Peter said to Jesus, “Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah.” [5] While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!”

Matt 17:1-5 (emphasis added)

That is pretty plain, is it not? God, the Father, has spoken to us through His Beloved Son, Jesus. By reading the Bible we can find out what He said. If someone claims to speak for Him, it will line up with what Jesus said. If it does not, the person is not speaking for God.

Thank you, God, for making it so simple!

No secret societies, no rituals, special prayer methods, magic words, secret oaths or mystic ceremonies. Just read what Jesus said in the Bible to know what God has said.

Carl

Is The New Spirituality Correct About The Existence of Sin?

New age gurus, spirit guides, higher selfs, Ascended Masters, Cosmic Christs, “Master Jesus”, and other spirit entities teach their adherents that there is no sin, the person controls their destiny, and, since the adherent is god himself (so they teach), there is no coming judgement for sin only evolving into a higher plane of being.

This is a great deception like has never been seen in the western world before. Tens of millions, both religious and non-religious, are believing these doctrines of demons. Pew Research Center’s survey (December 2017) found that 60% of self-identified American Christians held at least one New Age belief. The evil spirits who masquerade as these entities know the truth. They are leading these people to the same destruction that awaits them.

To counter the New Age lies about there being no “sin” and “future judgement”, please consider the following:

  • There is a Day of Reckoning
  • There are Books containing the record of our sins.
  • You can pay for your own sins.
  • There is a better way.

THERE IS A DAY OF RECKONING

The truth is that there is a judgement of the dead. The following biblical Scriptures give us a glimpse of this yet to come event:

Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.  And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.” Revelation 20:11-12

And

I kept looking until thrones were set up, and the Ancient of Days took His seat; His vesture was like white snow and the hair of His head like pure wool. His throne was ablaze with flames, its wheels were a burning fire.

A river of fire was flowing and coming out from before Him; thousands upon thousands were attending Him, and myriads upon myriads were standing before Him; the court sat, and the books were opened. Daniel 7:9-10

This is the Great White Throne Judgement at the end of time. Holy God is the Judge and “thousands upon thousands” holy angels are attending Him. The others are the physically dead who have rejected Jesus Christ as their Savior.

There are several books present. One is the book of Life which contains the names of the redeemed. These are the saved who have trusted in the atoning sacrifice of our Lord Jesus Christ on the Cross.  His death on the cross paid for their sins. This book will be opened to see if the person’s name is listed as “redeemed”.

THERE ARE OTHER BOOKS CONTAINING RECORDS OF OUR SINS

The scripture also says “and books were opened”. What are these books? Well, these books contain our sins, more specifically our ungodly deeds. Not only our ungodly deeds though but our ungodly words also. Listen to Jesus’ half-brother Jude and Jesus Himself:

 “Behold, the Lord came with many thousands of His holy ones,
to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.”   Jude 14-15

Concerning our “words” Jesus Himself said:

“But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment.”      Matthew 12:36

So God has a record of not only a person’s ungodly deeds but his ungodly words also. Not only does “sin” exist, but there is a Holy God who is keeping track of each person’s “sin”. That is very sobering. Every ungodly thing you or I have ever done or said is written down in heaven.

Just think about standing alone before the Holy God of all creation and His Holy Host and being judged. All of our sinful deeds and words being revealed in such an pure and holy company and we’re having to answer for our actions!

THERE ARE SERIOUS CONSEQUENCES IF YOU PAY FOR YOUR OWN SINS

This judgement will be a horrible for the person who has rejected Christ’s atoning sacrifice for their sins.  There is no way of escape. The person is already physically dead and the “second death” now looms before him. Payday has come.

“For the wages of sin is death…” Romans 6:23

Since the person has rejected God’s payment for their sins, now they have to pay. He rejected God’s Love Gift to the world that paid for the world’s sins.

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.
“For God did not send the Son into the world to judge the world, but that the world might be saved through Him.”   John 3: 16-17

“But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.
Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.
For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.” Romans 5:8-10

This very Judge the person is standing before is the very One who was in-Christ on the cross reconciling the world to Himself. In other words, the Judge has already paid for the person’s sins but they rejected this free gift of salvation.

“… that God was in Christ reconciling the world to Himself, not counting their trespasses against them…”  II Cor. 5:20

All hope will now flee away.  Despair. Terror. No ONE will escape.

The consequence of choosing to pay for your own sins, is to experience the “second death”. At the end of the person’s judgement and his guilt has been proven before a Holy God and the host of heaven, an angel will come forth and cast the person into the lake of fire where they will spend eternity.

This is how people will pay for their sins if they reject Christ.

This lake of fire was created by God for the devil and his angels, not man. God never intended for man to go there. This is what the new age spirit guides, Ascended Masters, higher selfs, false prophets and other spirit entities do not want you to know.

BUT IT DOES NOT HAVE TO BE THAT WAY!

For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish but have eternal life. For God did not send the Son in to the world to judge the world, but that the world should be saved through Him. John 3:16-17

Lord Jesus paid for our sins on the cross and God sent Him into the world for this purpose.

…but the free gift of God is eternal life in Christ Jesus our Lord. Romans 6:23

Therefore, repent (change your mind) of your sins and believe on the Lord Jesus Christ today and be saved from the wrath of God that is coming. When I did this earlier in my life, God had an angel write in my sin account, PAID IN FULL BY THE BLOOD OF JESUS CHRIST.

Listen to what a murderer who repented and was saved, said about this:

And when you were dead in your transgressions…He made you alive together with Him, having FORGIVEN US ALL OUR TRANSGRESSIONS, having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He has taken it out of the way, having nailed it to the cross. Colossians 2:13-14

Do you want your “certificate of debt” to be cancelled? Or do you want to stand before a Holy God and pay the “certificate of debt” yourself with your eternal well-being?

Flee to the cross of Jesus Christ. The proof that God accepted His sacrifice for your and my sins is that He raised Jesus from the dead.  He is now interceding for the believers in heaven.

Put your trust in what He did for you. Ask Him to save you and forgive you for all of your sins. And to come into your life and be your Lord.

The evil spirits that are deceiving millions in the New Spirituality or New Age movement know all of this. That is why they are working such deception and taking millions of souls captive through their lies. They know what awaits them, they can not repent and be saved.

But you can. Seize the opportunity before it is too late.

“Blessed are those whose lawless deeds have been forgiven, And whose sins have been covered.
“Blessed is the man whose sin the Lord will not take into account.”  Romans 4:7-8

May your sins be covered by the precious blood of Jesus, the Lamb of God.

Carl

Oecolampadius -“The Light of The House”

This morning I read my devotion from The One Year Christian History by E. Michael and Sharon Rusten. The devotion spoke about how being “second fiddle” is a time-honored profession in God’s work.

Johann Hausschein was Ulrich Zwingli’s “wing man” or “second fiddle” during the Reformation in German-speaking Switzerland in the 1500s. He was very intelligent and Erasmus considered him the “foremost intellect of his day”. Johann was a theologian, preacher, a reformer of church practices and a defender of biblical truths.

Johann’s surname in German means “the light of the house”. At some point in his life he changed his surname to the Greek equivalent, “Oecolampadius”.

“Light of the house”. What a beautiful word-picture of what the biblical believer in Jesus Christ is to be. He is to be like a light shining in a home, repelling the darkness so that those living there can see their way. A light removing the mystery of what is around us, in the darkness.

If you have ever been through a hurricane, ice storm or tornado and lost your electric power, you were thankful for any source of light you had as the darkness enveloped your home. There was great rejoicing when the lights came back on.

I spent a considerable amount of my life working at a wood preserving manufacturing plant where we made wooden utility poles like you see along the highway. After an ice storm or hurricane destroyed the utility grid in an area, we would send hundreds or thousands of wooden utility poles, so the local utility could restore power. Our truck drivers said people would line the streets and applaud when they rolled into town with the utility poles.

Humans were not made to dwell in darkness.

Sadly, far too many today do dwell in spiritual “darkness”, a state of ignorance. Ignorant of the life changing love of God which He manifested by sending His Son Jesus to die for our sins. Ignorant of the resurrection of Christ, the born again experience, and the many other biblical truths that deliver man from evil and the evil one.  As we will see later, we, as lost people separated from God by our sins, are described as being “darkness”.

The prophet Isaiah (9:2-4) prophesied by the Holy Spirit and said, concerning  Jesus’ birth:

The people who walk in darkness will see a great light; Those who live in a dark land, The light will shine on them.

Jesus is the Light. What a beautiful metaphor and truth.  Isaiah goes on to say there will be great joy and rejoicing because of this Light:

“… You shall increase their  gladness; They will be glad in Your presence As with the gladness of  harvest, As men rejoice when they divide the spoil.” 

Why this rejoicing and gladness?

“For You shall break the yoke of their burden and the staff on their shoulders, The rod of their oppressor…”

Because Jesus  will set people free from the oppressor of mankind, the evil one, satan.

We recently learned of the death of a young missionary who was trying to reach a government protected, unreached island tribe off the coast of India.  The tribe killed him when he reached the shore.  The world says “leave these people alone and let them live as they have for thousands of years.” But the reality is that the darkness they live in is full of fear and terror created by evil spirits that control and torment them. They are one of the “oppressors” that Jesus, The Light, came to expose and defeat in peoples lives.  On my desk I have a DVD entitled “I Will Never Go Back! The Testimony of Chief Shoefoot, A Former Shaman.”  This Amazon witchdoctor tells how he was possessed and controlled by demons and how Jesus Christ set him free from these evil spirits.  He said he would never go back to living like his people had lived for thousands of years. Why? Through someone sharing Jesus Christ with him, he now knows the truth about God, man, sin, satan and freedom in Christ. He is walking in the Light.

May we be “the light of the house” wherever God puts us.  May we reflect the light or knowledge of Jesus, in humility and wisdom, onto the people and circumstances around us.

People don’t like darkness and some people are just like outdoor moths. They will come to the Light!

Father God, Giver of all wisdom, thank you for sending the Light into the darkness and rescuing us when we were helpless.  Help us to reflect  Jesus, the true Light, into the darkness around us.  In Jesus Name.  Amen.

“For you were formerly darkness, but now you are light in the Lord; walk as children of light (for the fruit of the light consists in all goodness and righteousness and truth)…”  Ephesians 5:8-9

Carl

Bird Talk

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Said the Robin to the Sparrow

“I would really like to know why these anxious Human Beings rush about and worry so?”

Said the Sparrow to the Robin,

“Oh, I think that it must be that they have no Heavenly Father such as cares for you & me.”

—Unknown (Source: Teach Us To Number Our Days by David Roper)

Lord Jesus said:

“No one can serve two masters…” “You cannot serve God and mammon.”

ON THIS ACCOUNT I AM SAYING TO YOU, Stop worrying about your life, what you shall eat, or what you shall drink, and about your body, with what you will clothe yourself. Is not the life more than food and the body more than clothing? Consider the birds of the heaven, They are not sowing seed, nor reaping, not even are they collecting into granaries.  And yet your heavenly Father is feeding them.  As for you, do you not surpass them? “

“For your heavenly Father knows that you are in constant need of all these things.  But be seeking first the kingdom and His righteousness, and these things, all of them, shall be added to you.  (abbreviated Matthew 6:24-34 NASB & Expanded Translation, Emphasis mine)

Please read the complete text when you have opportunity. I would like to briefly expand on several points:

  1. Jesus’ words tell us that worry keeps us from obeying God. He told us in the  parable of the soils (or hearts) that worry is one of the weeds that chokes out the word of God in our hearts keeping us from knowing it and obeying it.
  2. When you accept Jesus as your Lord and Savior, you receive His righteousness; therefore, you have already sought His righteousness as instructed in verse 33. You already possess it in Christ through salvation. Romans 5:17 says “….much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.”
  3. As a born again believer, you can now “see” (i.e. understand) and “enter” (i.e. begin to live under the rule of God) “the kingdom” of God. This what Jesus told Nicodemus in his discussion about being born again in John 3.  We now just need to keep expanding the kingdom of God in our character and life, i.e. II Peter 1: 2-11.
  4. THEREFORE, as a believer, you have and are fulfilling the instructions that Jesus gave in verse 33. And this means “…that all these things shall be added to you.”  So let us “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made know to God.” (Philippians 4: 6) “Casting all of your anxiety upon Him, because He cares for you.” (I Peter 5:7)

As a born again believers in Jesus Christ, we are precious to God the Father.  Evidence of this is seen on the Cross as He sent Jesus to display His self-sacrificial, agape love for us.  May we lay hold of His promise (v33) by faith and walk with our minds girded for action and sober in spirit; free from the crippling and thought paralyzing mental attitudes of worry, fear and such.

Remember Texas and Louisiana in your prayers as they grapple with Hurricane Harvey.

Carl