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Historicity of Jesus (view source)
Revision as of 21:52, December 26, 2022
, 21:52, December 26, 2022→Proponents of the Myth argument
The reference is certainly laconic, and at first the details seem incompatible with what is known about Jesus’ death. However, once it is observed that the phrase “hanged” was a manner of speech that was used to signify crucifixion (as in “hanged from a tree”), the passage may be interpreted as providing important support for Jesus’ death, around the Passover, in part because of accusations of blasphemy (enticing Israel to apostacy) and because of his wonderworkings (taken as sorcery, i.e. the product of devilish aid – an accusation recorded in the gospels). The act of stoning is not directly paralleled in the gospels, though John's gospel does record such an attempt. It is important not to push this harmonization too far, especially because it misses the point, which is to observe a plausible Jewish record of key feature's of Jesus’ life.
The reference is certainly laconic, and at first the details seem incompatible with what is known about Jesus’ death. However, once it is observed that the phrase “hanged” was a manner of speech that was used to signify crucifixion (as in “hanged from a tree”), the passage may be interpreted as providing important support for Jesus’ death, around the Passover, in part because of accusations of blasphemy (enticing Israel to apostacy) and because of his wonderworkings (taken as sorcery, i.e. the product of devilish aid – an accusation recorded in the gospels). The act of stoning is not directly paralleled in the gospels, though John's gospel does record such an attempt. It is important not to push this harmonization too far, especially because it misses the point, which is to observe a plausible Jewish record of key feature's of Jesus’ life.
=== The boldness of the early Christian church and the evidence for the resurrection of Jesus Christ ===
''See also:'' [[Christian Apologetics and the Resurrection of Jesus Christ]] and [[Christian apologetics]] and [[Evidential apologetics]] and [[Historicity of Jesus|Historicity of Jesus Christ]]
Eric Lyons, M. Min. wrote about the explosive growth of early Christianity:
{{Cquote|To say that the first-century church was a growing church would be a major understatement. The early church did not merely grow; she exploded onto the scene and continued multiplying in number for many years. About 3,000 souls obeyed the Gospel the very day the church was born in Jerusalem almost 2,000 years ago (Acts 2:41). To that number, “the Lord added…daily those who were being saved” (2:47). Despite attempts to stifle the preaching of Jesus and the growth of His church, “many of those who heard the word believed; and the number of the men1 came to be about five thousand” (Acts 4:4). “Believers were increasingly added to the Lord, multitudes of both men and women” (5:14). In Jerusalem, “the disciples multiplied greatly;” even “a great many” of the Jewish priests were “obedient to the faith” (6:7). In Samaria, “the multitudes with one accorded heeded the things spoken by Philip” (8:6); “both men and women were baptized” (8:12). Indeed, “the church throughout all Judea and Galilee and Samaria…continued to increase” (9:31, NASB).
After Paul’s conversion to Christ, He took the Gospel to Cilicia where the young “churches were strengthened in the faith, and increased in number daily” (16:5). Later, “all who dwelt in Asia [Minor] heard the word of the Lord Jesus, both Jews and Greeks” (19:10). Even Paul’s enemies testified to how “throughout almost all Asia, this Paul has persuaded and turned away many people” from idolatry (19:26). Paul and his companions also carried the Gospel to Europe, where “a great multitude of the devout Greeks, and not a few of the leading women” joined them (17:4). And what did Paul learn upon his return to Jerusalem following his third missionary journey? That “many myriads of Jews” had come to believe in Jesus (21:20). That is, within less than 30 years, the Lord’s church had increased to become many tens of thousands of Christians strong...
Luke, the physician and inspired writer of Acts, sets the “defense” tone from the very beginning of his brief history of the first 30 years of the Lord’s church. In the first sentence, He reminds his readers of his previous account (the Gospel of Luke), where he recorded those things that Jesus did and taught. In the very next sentence, he concisely, yet reasonably, addressed one critical piece of evidence that would be repeated throughout Acts9 and that lies at the heart of the Good News: Jesus’ resurrection from the dead. How did Luke briefly convey the resurrection of Christ? Was it merely an unverifiable “hope” that he communicated? Did he make an emotionally based appeal using flowery words? Not at all. From the very outset, Luke set an apologetic tone for the book of Acts.
Luke indicated that to the apostles Jesus “presented Himself alive after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (1:3, ESV). Notice that Luke affirms that Jesus “presented” (parestasen) Himself alive. Jesus’ dead body was not stolen and buried elsewhere. He did not just escape the tomb to leave everyone in doubt about a possible resurrection. He “presented” or “showed” (NIV) Himself. Luke used this term 13 times in Acts, including in Acts 9:41 where, after God raised Dorcas from the dead, Luke noted that Peter “called the saints and widows” and “presented her alive” to them. He proved to them that she was no longer dead. Likewise, the once-lifeless body of the Lord rose from the dead, and then, over the next 40 days, Jesus repeatedly presented Himself alive to the apostles—offering “many proofs.”<ref>[https://apologeticspress.org/the-early-church-was-very-committed-to-reasoning-with-others-about-the-christian-faith-they-were-committed-to-christian-apologetics-and-the-church-g-5308/ Apologetics and the growth of the early church], Eric Lyons, Apologetics Press website</ref>}}
The John Ankerberg website notes:
{{Cquote|After Jesus’ death his apostles were scared, scattered, and skeptical. Only one, John, was at the crucifixion (John 19:26-27). The rest fled (Matt. 26:56). They also were skeptical. Mary, the first one to whom Jesus appeared, doubted, thinking she had seen a gardener (John 20:15). The disciples doubted the reports of the women (Luke 24:11). Some doubted until they saw Christ for themselves (John 20:25). One would not even believe when all the other apostles told them Christ had appeared to them. Two disciples on the road to Emmaus even doubted as they talked with Jesus, thinking he was a stranger (Luke 24:18).
A few weeks [later] these very same men and women who had huddled in secret (John 20:19) were fearlessly and openly proclaiming the resurrection of Christ—even before the Sanhedrin that was responsible for Christ’s death (Acts 4-5). The only thing that can account for this immediate and miraculous change is that they were absolutely convinced they had encountered the bodily resurrected Christ.<ref>[https://jashow.org/articles/evidence-for-the-resurrection-of-jesus-christ-from-the-dead/ EVIDENCE FOR THE RESURRECTION OF JESUS CHRIST FROM THE DEAD], John Ankerberg website</ref>}}
== Proponents of the Myth argument ==
== Proponents of the Myth argument ==