JESUS, A REAL MAN

-A. Ralph Johnson

Some deny that there was any historical Jesus. They claim his existence was all a myth, derived from beliefs in ancient gods, or from Messianic hopes of the Jews.

However, there is considerable evidence that Jesus was a real person. It comes from many sources, which, when put together, may be compared to construction of a bridge. Some pieces are stronger and some not so strong. However, together they interact in such a way that they provide overwhelmingly powerful support.

I. The New Testament writers testify to the humanity of Jesus.

Opponents would like to just rule out the writings of the New Testament but they are important historical documents which must be considered. They provide vital testimony and information which can be examined to understand and evaluate the issue.

The New Testament writers are represented as companions of Jesus, or had relationships with those who knew him or were so closely involved that they would have known the facts they relate. This gives great weight to their testimony. Without their testimony much would be lacking from the picture.

Matthew, Mark and Luke (including Acts) clearly present a historical Jesus. These are here lumped together as a single source because of their synoptic nature.

A. Matthew, who was a companion of Jesus and one of his apostles (Mat 10:2-4), wrote an extensive biography of his life.

1. Eusebius [A.D. 260-340] (3.39.15 f) quotes Papias [A.D. 70-155.] (Papias, Fragments #6)

“Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could.”

Eusebius says of Papias: “Papias, an ancient man, who was a hearer of John, and a friend of Polycarp,” -Fragments #1

Skeptics claim that because it says “the oracles,” it is speaking of a list of “sayings” attributed to Matthew rather than the book of Matthew.

ANSWER:

“Oracles” indicates revelations from God. It does not mean “sayings” and Papias does not speak of them as “sayings.” He speaks of the Oracles being “put together,” which would be consistent with writing the book attributed to Matthew. Indeed, the context of Papias’s statement is speaking of what the books of the Bible say about Jesus, specifying Mark, 1John, and Peter.

Furthermore, early writers did use “oracles” to refer to books of the Bible.

a. Ignatius [AD 30-107] to the Smyrnaeans, 3 (Ante Nicene Fathers, vol 1, p.87)

For, say the [holy] oracles, “This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven.”

(See also Footnote 13. which cites Acts 1:11)

b. Ignatius [AD 30-107] to the Magnesians, 9 (Quoting Gen. 3:19)

For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.”

c. Clement: [153-193-217] Exhortations 8

It is now time, as we have dispatched in order the other points, to go to the prophetic Scriptures; for the oracles present us with the appliances necessary for the attainment of piety, and so establish the truth. The divine Scriptures and institutions of wisdom form the short road to salvation.

d. Clement: [153-193-217] Instructor, Book 2, chapter 11

…the varied and unfading Scriptures, the oracles of the Lord, resplendent with the rays of truth.

e. Gregory Thoumaturgus [A.D.205-240-265] Part 2, 2^nd Homily

And again, “Search the Scriptures, for in them ye think ye have eternal life.” For on this account the treasure of the knowledge of God is revealed to them who search the divine oracles. That treasure of the inspired Scriptures the Paraclete has unfolded to us this day.

f. Constitutions of the Apostles, 6.5.XVIII (Quoting Leviticus 18:22)

All these things are forbidden by the laws; for thus say the oracles: “Thou shalt not lie with mankind as with womankind.”

g. Augustine, Confessions [A.D. 398], Book 12, Chapter 15

22. “What say ye to me, O ye objectors whom I was addressing, and who yet believe that Moses was the holy servant of God, and that his books were the oracles of the Holy Ghost?”

This is much like our common practice of speaking of the Bible as “The word of God,” because it was given by God and contains revelations from God, though it also contains statements of the Devil and others.

The Bible uses similar terminology.

Rom. 2:28 says that to the Jews were committed the “oracles of God.” He is not referring to some detached group of unrelated sayings. This obviously refers to the revelations contained in the Old Testament.

Acts 7:38 says that the fathers received the “lively oracles” to be give unto them. How were they given? Were they a group of unrelated sayings, or were they indeed God’s word revealed in the books of the Old Testament?

Matthew was certainly written before the time of Papias (A.D. 70-155) because we find quotations from the Matthew in writings as early as Clement (A.D. 30-100). (See quotations from Clement below)

Skeptics try to get around this by claiming that Clement and others were quoting from a collection of sayings attributed to Matthew that pre-dated the Gospels. However, the fact that they quoted not only Matthew but also portions of Mark and Luke indicate the writers were familiar with all three.

We know Matthew wrote before Luke because Luke seems to rely on information contained in Matthew. Since Luke wrote before the trial of Paul, about 63 A.D., before the fall of Jerusalem in 70 A.D., this letter cannot be dated later than about 60 A.D..

From the integrity manifested and intimate knowledge of the facts by the writer, we can see that he had to be very close to the events of the life of Christ that took place prior to the fall of Jerusalem.

B. Mark is attributed by the Fathers to John Mark, a young man who had close contact with the events that took place.

Mark lived in Jerusalem (Acts 12:25) and his mother was Mary in whose house Christians met (Acts 12:12). He was related to Barnabas, one of the earliest disciples in Jerusalem (Acts 4:36; 9:27; Col. 4:10).

Eusebius (3.39.15 f) says of Papias [A.D. 70-155.] (Papias, Fragments #6)

“Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements.”

C. Luke indicates he knew people who knew Jesus (Luke 1:1-2).

He wrote Acts before Paul was executed and before Jerusalem was destroyed in 70 A.D. We know this because the book of Acts ends with Paul at Rome without telling the outcome of his trial. That would date it at around 63 A.D..

It is utterly improbable that if Acts had been written after the fall of Jerusalem that the outcome of Paul’s trial or Jerusalem’s destruction would have been omitted. The importance of pointing out the consequences of persecution of Christians by the Jews in fulfillment of Jesus’ predictions (Luke 21) would simply have been too strong to have been omitted. This firmly establishes the time of writing.

Luke wrote after Matthew and Mark, as indicated by the fact that he clearly relied upon information from those Gospels. This early date may also be supported by the fact that in 1Tim 5:18, Paul seems to have reference to Luke 10:7, “the laborer is worthy of his hire.”

The importance of Luke and Acts having been written before the destruction of Jerusalem is that here we have a clear record of Jesus as a real person within 40 years after his death. It is not reasonable that the Christian community, so soon after the event, could have been deceived about these detailed events of his life and related situations.

Those who argue for a date after the destruction of Jerusalem claim that the utter disruption of everything wiped out the earlier points of reference by which the Gospel claims could be checked by both Christians and outsiders alike. Such a claim fails to credit the fact that Roman and outside sources of information survived as well as that there were many who lived through the events. John himself, who was a companion of Jesus, lived to around 100 A.D. All points of reference are not eradicated by such a crisis. Rather, people are more likely to try to rescue and preserve such records. This is amply shown in how much evidence survived the German holocaust and was used in the trials.

Attempts have been made to show that Luke was not the writer of Luke and Acts.

The writer of Acts had to have been a traveler on the journeys of Paul.

1. He was familiar with the names of places, titles and people in the different locations.

“…Luke’s detailed accuracy – his ability to use the right technical title for the right official in one place after another throughout the provinces of the Roman Empire.

--F. F. Bruce Jesus and Christian Origins outside the New Testament p.201

Acts 17:6. Luke calls the city magistrates of Thessalonica “politarchs.” Politarchs are identified in 19 inscriptions, all in Macedonia, ranging from the second century B.C. to the third century B.C.. Five of these are the Politarchs of Thessalonica. It had Five Politarchs in the first century AD and six in the second century. (F.F.Bruce, p.201 quoting from E.D.Burton, “The Politarchs”, American Journal of Theology 2 1898, pp. 508 ff.)

Acts 19:35. The city “temple keeper” (newkoros) of the great goddess

-F.F.Bruce, p. 201

Acts 19:32, 39, 4. The “assembly” at Ephesus was called the “eccleesia.”

Acts 28:7. His correct use of the official title of the Maltese representative of the Roman Praetor of Sicily as the “Protos.”

2. The medical references and scholarly style are consistent with Paul’s mention of Luke as a physician (Hobart “Medical Language of St. Paul” and Harnack , “Luke the Physician” p. 15 f). Naturally, those who want to prove that Luke did not write it have denied this. Nevertheless many authorities remain convinced that these are consistent with the writings of a physician. Had there been no such scholarly style and use of medical terms, you can be sure the infidels would have quickly pounced on that.

Examples: “kathapto” (Acts 28:3); the medical description of Acts 28:8; “pimprasthai” (Acts 28:6).

3. The writer claims to have been a companion of Paul in his travels (the many “we” and “us” scriptures) is consistent with Paul’s own indications of Luke as his companion.

Philemon 1:23 Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; 24 and so do Mark, Aristarchus, Demas, Luke, my fellow-workers.

2Tim 4:10 for Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia. 11 Only Luke is with me.

Col. 4:14 Luke, the beloved physician, and Demas salute you.

4. The places and times where Paul indicated Luke was with him are consistent with where the writer of Acts indicates he was, and where Paul omits Luke as a companion, the writer of Acts does not use “we” or “us.”

Col. 4:14; Phm 1:24. Paul writes from his imprisonment at Rome (4:10). Note the “we” and “us” passages at Rome in Acts 28.

On the other hand, when Paul was writing 1Thes 1:1; 2Thes 1:1; 2Cor 1:19 he mentions Silas and Timothy but not Luke. Compare Acts 18:5.

It has been objected that the “we” and “us” is a style of writing used in mariner accounts that really does not indicate Luke was there, and that the writer never uses the singular. This would certainly be an unusual and unlikely use, and simply cannot be shown to be the case with Luke. Furthermore, Luke uses the singular, “me” and also “we” and “us” when not speaking of seafaring.

Luke 1:1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,

“We” and “us” passages in Acts:

Acts 16:10. And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called US to preach the gospel to them. 11 Setting sail therefore from Troas, WE made a straight course to Samothrace, and the day following to Neapolis; 12 and from thence to Philippi, which is a city of Macedonia, the first of the district, a Roman colony: and WE were in this city tarrying certain days. 13 And on the sabbath day we went forth without the gate by a river side, where WE supposed there was a place of prayer; and WE sat down, and spake unto the women that were come together. 14 And a certain woman named Lydia, a seller of purple of the city of Thyatira, one that worshipped God, heard US: whose heart the Lord opened to give heed unto the things which were spoken by Paul. 15 And when she was baptized, and her household, she besought US, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained US. 16 And it came to pass, as WE were going to the place of prayer, that a certain maid having a spirit of divination met US, who brought her masters much gain by soothsaying.

17 The same following after Paul and US cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation.

Acts 20:5. But these had gone before, and were waiting for US at Troas. 6 And WE sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where WE tarried seven days. 7 And upon the first day of the week, when WE were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight. 8 And there were many lights in the upper chamber where WE were gathered together. 13 But WE going before to the ship set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land.

14 And when he met US at Assos, WE took him in, and came to Mitylene.

15 And sailing from thence, WE came the following day over against Chios; and the next day WE touched at Samos; and the day after WE came to Miletus.

Acts 21:1 And when it came to pass that were parted from them and had set sail, WE came with a straight course unto Cos, and the next day unto Rhodes, and from thence unto Patara: 2 and having found a ship crossing over unto Phoenicia, WE went aboard, and set sail. 3 And when WE had come in sight of Cyprus, leaving it on the left hand, WE sailed unto Syria, and landed at Tyre; for there the ship was to unlade her burden. 4 And having found the disciples, WE tarried there seven days: and these said to Paul through the Spirit, that he should not set foot in Jerusalem. 5 And when it came to pass that WE had accomplished the days, WE departed and went on our journey; and they all, with wives and children, brought US on our way till WE were out of the city: and kneeling down on the beach, WE prayed, and bade EACH OTHER farewell; 6 and WE went on board the ship, but they returned home again. 7 And when WE had finished the voyage from Tyre, WE arrived at Ptolemais; and WE saluted the brethren, and abode with them one day. 8 And on the morrow WE departed, and came unto Caesarea: and entering into the house of Philip the evangelist, who was one of the seven, WE abode with him. 9 Now this man had four virgin daughters, who prophesied. 10 And as WE tarried there some days, there came down from Judaea a certain prophet, named Agabus. 11 And coming to US, and taking Paul’s girdle, he bound his own feet and hands, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. 12 And when WE heard these things, both WE and they of that place besought him not to go up to Jerusalem. 13 Then Paul answered, What do ye, weeping and breaking my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14 And when he would not be persuaded, WE ceased, saying, The will of the Lord be done. 15 And after these days WE took up our baggage and went up to Jerusalem. 16 And there went with US also certain of the disciples from Caesarea, bringing with them one Mnason of Cyprus, an early disciple, with whom WE should lodge. 17 And when WE were come to Jerusalem, the US brethren received US gladly. 18 And the day following Paul went in with US unto James; and all the elders were present.

[Note that this places Luke right in Jerusalem where Paul addresses both the Jews and Agrippa where he gives the accounts of his conversion.]

Acts 27:1 And when it was determined that WE should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. 2 And embarking in a ship of Adramyttium, which was about to sail unto the places on the coast of Asia, WE put to sea, Aristarchus, a Macedonian of Thessalonica, being with US. 3 And the next day WE touched at Sidon: and Julius treated Paul kindly, and gave him leave to go unto his friends and refresh himself. 4 And putting to sea from thence, WE sailed under the lee of Cyprus, because the winds were contrary. 5 And when WE had sailed across the sea which is off Cilicia and Pamphylia, WE came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria sailing for Italy; and he put US therein. 7 And when WE had sailed slowly many days, and were come with difficulty over against Cnidus, the wind not further suffering US, WE sailed under the lee of Crete, over against Salmone; 8 and with difficulty coasting along it WE came unto a certain place called Fair Havens; nigh whereunto was the city of Lasea.15 and when the ship was caught, and could not face the wind, WE gave way to it, and were driven. 16 And running under the lee of a small island called Cauda, WE were able, with difficulty, to secure the boat: 20 And when neither sun nor stars shone upon US for many days, and no small tempest lay on US, all hope that WE should be saved was now taken away. 29 And fearing lest haply WE should be cast ashore on rocky ground, they let go four anchors from the stern, and wished for the day. 37 And WE were in all in the ship two hundred threescore and sixteen souls.

Acts 28:1 And when WE were escaped, then WE knew that the island was called Melita. 2 And the barbarians showed us no common kindness; for they kindled a fire, and received US all, because of the present rain, and because of the cold. 7 Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received US, and entertained US three days courteously. 8 And it was so, that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him. 9 And when this was done, the rest also that had diseases in the island came, and were cured: 10 who also honored US with many honors; and when WE sailed, they put on board such things as WE needed. 11 And after three months WE set sail in a ship of Alexandria which had wintered in the island, whose sign was The Twin Brothers. 12 And touching at Syracuse, WE tarried there three days. 13 And from thence WE made a circuit, and arrived at Rhegium: and after one day a south wind sprang up, and on the second day WE came to Puteoli; 14 where WE found brethren, and were entreated to tarry with them seven days: and so WE came to Rome. 15 And from thence the brethren, when they heard of US, came to meet US as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage. 16 And when WE entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him.

5. The writer is obviously Greek, and writing to Theophilus, a Greek. Where he speaks of himself as being present, he is more detailed and uses more of his own Greek style than where he has to get his information from the Hebrews, where he uses more Hebraisms.

6. Luke and Acts are cited by the fathers as early as the late first century, with no attempt to justify the claim. This suggests that they were already broadly accepted and well known.

It seems that during the period when people were alive and acquainted with the facts, no one ever thought of questioning the date or authorship. Had anyone done so, early fathers would surely have tried to answer the objection, as they commonly did on other things.

7. We have fragments of Luke as early as 120 AD, which suggests it was already well known and accepted.

Note: expand the following citations found in Luke

Ignatius (AD 30-107) quoted Luke 23:34[1]

-Polycarp (AD 65-155) quoted Luke 6:37[2]

-Justin Martyr (110-165) quoted Luke 22:44[3]; 23:46[4].

-Irrenaeus (writing about 175 AD) identified Luke as the companion of Paul.

-Tatian’s Diatessaron (Harmony of the four gospels, around 170 AD) quotes from Luke.

-The Muratorian fragment (around 130 AD –Unger).

“The Acts of all the apostles, are written in a single book. Luke relates them admirably to Theophilus, confining himself to such as fell under his own notice, as he plainly shows by the omission of all reference either to the martyrdom of Peter or to the journey of Paul from Rome to Spain.”

8. There are things mentioned only by the writer of Luke and Acts which are also in the writings of Paul that suggest a close connection between the two writers, or at least a very close connection in time and proximity.

Luke and Paul alone record Jesus’ appearance first to Peter of the apostles (Luke 24:34; 1Cor 15:5).

Luke and Paul alone make reference to the concept that “the laborer is worthy of his hire” (1Tim. 5:18; Luke 10:7)

D. John was an apostle and companion with Jesus (Mat 10:2; Luke 6:14; Acts 1:13; John 19:35; 21:24; 1Jn. 1:1, 3). He wrote around 90 A.D.

All three of the other gospel writers affirm that John was with Jesus (Matt. 4:21; 10:2; Mark 1:19, 29; 3:17; 5:37; 9:2, 38; 10:35, 41; 13:3; 14:33; Luke 5:10; 6:14; 8:51; 9:49, 54; 22:8; Acts 1:13.)

John claimed to have been with Jesus and the other apostles, having touched him, and seen him die.

John 19:35. And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe.

1 John 1:1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled concerning the Word of life 2 (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us); 3 that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ:

John flatly affirms that Jesus came in the flesh (1John 4:2-3; 2John 1:7)

1John 4:2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

2John 1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh.

E. Peter was an apostle and companion of Jesus (Mat 10:2; Luke 6:14; Acts 1:13).

Tradition says he provided information to Mark for writing his Gospel.

Peter calls himself an “apostle of Jesus Christ,” (1Pet 1:1; 2Pet 1:1) which is confirmed by Mat. 10:2; Luke 6:13-14; Acts 1:2; 13, 26; 2:37. To be one of the twelve, he had to have walked with Christ.

Acts 1:21 Wherefore of these men which have COMPANIED WITH US all the time that the Lord Jesus went in and out among us, 22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

1 Peter 5:1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ,

2Peter 1:16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18 And this voice which came from heaven we heard, when we were with him in the holy mount.

This event is confirmed by three of the gospel writers (Mat 17:1-5; Mark 9:2-7; 9:28-35)

Peter clearly speaks of a fleshly Jesus. In his letters Peter indicates a living Jesus:

1Pet 1:2, 19. He had “blood.”

1 Peter 1:3. He was resurrected from the dead

1Pet 2:21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

1Peter 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but made alive in the Spirit:

1Pet 3:21 He was resurrected

1 Peter 4:1 Forasmuch then as Christ has suffered for us in the flesh

F. Paul knew the apostles who were companions of Jesus and also others who knew Him (Col. 4:14; 2Tim 4:11; Ph’m 24; Acts 15:4, 7, 13; 21:18; Rom 16:17; Gal 1:18-19; 2:9, 11, 14).

Peter refers to the epistles of Paul as already being in existence, which he says the ignorant and unsteadfast wrest to their own destruction. (2Peter 3:15-16)

Paul clearly describes a historical Jesus.

Some have claimed that because Paul gave very few details of Jesus as a historical figure that he held to a “mythical view” of him. This is simply not true. Paul gives much clear indication of Jesus as a real person.

There are several reasons for Paul’s not giving a lot of the details of his life. One is that Paul was not one of Jesus’ companions so personal illustrations were less likely. Another reason involved the people to whom he wrote. He wrote to churches and Christians who already believed in Jesus and had accepted him as a real person. A third, related reason, was that the design of his letters did not call for giving a history of Jesus. He left the Biography of Jesus to others, and concentrated upon the basics of the Gospel – his death, burial and resurrection.

Paul did not give a lot of detail about his own life. We know nothing of his parents and only a mention or two of his family. Was he married? Where was he born? What about his childhood? How did he come to be a part of the Jewish powers in Jerusalem? In fact, except for the Book of Acts, we would have no account of the details of his conversion.

Let’s consider just how much Paul said about a living Jesus and compare that with other New Testament writers.

1. Rom 1:3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh.

“Seed of David”

John 7:42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?

2 Timothy 2:8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

Acts 13:23-35 Paul himself spoke of Jesus as the “seed of David,” dated his coming with the preaching of John the Baptist, said that their rulers in Jerusalem condemned him, they desired Pilate to kill him. He was taken down from the tree, and laid him in a tomb. He was raised and was seen many days of them who came up with him to Galilee.

Compare:

Hebrews 2:16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

Paul speaks of himself as of the “seed of Abraham, of the tribe of Benjamin.” (Rom 11:1; 2Cor 11:22) He was not saying he was a myth!

“Flesh” as used by Paul, was a description of a real person, not a myth.

(1Cor 15:50; Gal 1:16; Eph 6:12)

2. Paul, in Acts 13:23-37 describes a historical Jesus.

23 Of this man’s [David’s] seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24 When John had first preached before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But he, whom God raised again, saw no corruption.

3. Paul said that Jesus was a “man”

Rom 5:15. by one man, Jesus Christ, hath abounded unto many.

Compare the following:

Luke 24:7. The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

Luke 23:4. Then said Pilate to the chief priests and to the people, I find no fault in this man.

Luke 23:18. And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

John 7:46. The officers answered, Never MAN spake like this man.

Philip 2:7, 8. He took the “form of a servant” and the likeness of men, and being found in the fashion of a man he died on the cross.

4. Rom 9:5. Whose are the fathers, and of whom [Israel] as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

5. Galatians 4:4 Jesus was “made of a woman, made under the law.”

6. Paul said Jesus had a brother named James.

Galatians 1:19 But other of the apostles saw I none, save James the Lord’s brother.

Matthew 13:55-56 Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas? 56 And his sisters, are they not all with us? (compare Mat. 12:46-47; Mark 3:31-32; 6:3; Luke 8:19-20)

Compare 1Cor 9:5, which speaks of “brethren of the lord” (distinguished from the apostles and Cephas.)

Compare Josephus, Antiquities, Book 20, chapter 9:1 (200)

“Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned:”

7. 1Thes 2:14-15 “Jews” killed the Lord Jesus.

14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 Who both KILLED THE LORD JESUS, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

8. 1Cor. 15:1-8. Paul speaks of Jesus’ death, burial and resurrection as a person.

“3 For I delivered unto you first of all that which I also received, how that Christ DIED for our sins according to the scriptures; 4 And that he was BURIED, and that he ROSE again the third day according to the scriptures: 5 And that he was SEEN OF CEPHAS, THEN OF THE TWELVE: 6 After that, he was SEEN OF ABOVE FIVE HUNDRED BRETHREN AT ONCE; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was SEEN OF JAMES; THEN OF ALL THE APOSTLES. 8 And last of all he was SEEN OF ME also, as of one born out of due time.”

“Died” “buried” and “rose again the third day” clearly indicate a historical event. Claims that this is some mythical symbolic description make not a lick of sense.

“Seen of Cephas” is clearly recorded as a historical event (Luke 24:34). Cephas was Peter (John 1:40-42; Gal 2:7-9).

“Then of the twelve” (Luke 24:33, 36) -- possibly including Matthias, or simply speaking of the group known as “the twelve.” The “twelve” was used to identify the apostles who were chosen from those who walked with Jesus (Mat 10:2; 20:17; 26:20; John 6:67; 20:24; Acts 1:2-3, 13, 21-22; 6:2)

“Seen of above five After that, he was hundred brethren at once...” This occasion is not mentioned in the gospels, but Paul clearly regards it as historical. Paul had personal acquaintance with those who were with Jesus (Peter, James and John) and even went to talk to them to see if he had been in error about what he was preaching (Gal. 2:2), which seemed to be the same as theirs (Gal 2:6).

The claim that because Paul used the same word, (“seen”) with reference to the others, as to himself, that therefore the appearances to the others was only some sort of illusion, is pure nonsense. The word “seen” (#3700 optanomai) is a common Greek word which like most other words may be used either literally, (Acts 20:25; John 19:37; Heb. 13:23) or figuratively. The normal literal use is to be understood unless something in the context indicates it is figurative. Nothing in 1Cor. 15 so indicates.

While Paul says he saw Jesus in a “vision,” (Acts 26:19), the accounts by others were never identified as being visions. When Jesus appeared to the disciples he said he was not a spirit because he had flesh and bone (Luke 24:39). He told them to put their fingers in the holes from the nails and the spear (John 20:27). At one appearance he ate fish and a honeycomb (Luke 24:43-44). None of these are represented as an illusion. The events to which Paul refers were before his vision, and neither the other writers nor Paul called them visions.

9. Philip 2:5-8.

5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

That is very similar to John the first chapter which says “the word became flesh and dwelt among us” and at the end of all four Gospels was said to be crucified.

10. Rom 14:9. “Christ both died, and rose, and revived”

11. 1Cor 2:8. Which none of the rulers [archwn] of this world knew: for had they known it, they would not have crucified the Lord of glory.

OBJECTION: “These were demonic spiritual rulers of a spiritual realm where Christ was mythically crucified”

ANSWER:

a. Nothing in the context says anything about this being “demonic spiritual powers.”

b. The “rulers” [“archwn”] of this world cannot be Satan because he and the demons clearly knew who Jesus was (Luke 4:41; Mat. 8:29; Mark 1:23-24; 3:11; 5:7; Luke 4:34; Acts 19:15; James 2:19), and indeed it was the Devil himself who induced Judas to betray him (John 13:2). The devil would surely have crucified Jesus.

c. The reference to him being “crucified” suggests the type of execution then being practiced as described in the Gospels.

1Cor 1:3. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

(Clearly, the crucifixion of Jesus did not fit into Greek mythology)

2Cor 13:4. For though he was crucified through weakness, yet he liveth by the power of God.

Gal 3:13. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangs on a tree: