02.20. CHAPTER XV AUTHENTIC SOURCES OF INFORMATION REGARDING JESUS THE MESSIAH AND HIS .....

CHAPTER XV AUTHENTIC SOURCES OF INFORMATION REGARDING JESUS THE MESSIAH AND HIS WORLD-WIDE SPIRITUAL KINGDOM At this stage of investigation consideration must be given to the sources of information regarding Jesus Christ, the apostles, the New Testament, and any other reliable information concerning the Christian faith.

I. THE SOURCES OF INFORMATION The sources of information fall into three classes: heathen, Jewish, and Christian.

A. Heathen

Little information regarding Christ and Christianity can be gleaned from heathen sources. In A.D. 64 Emperor Nero burned Rome and laid the blame upon innocent Christians in order to divert attention from himself and to cast ignominy and shame upon the despised Christians. Both Tacitus and Suetonius, Roman historians, refer to Christ and the Christians in their accounts of the burning of Rome. Since the Christians were a despised group of people, these historians said as little as they could in their narrations concerning why Rome was burned. About A.D. 117 Pliny the Younger¹ reported to Emperor Trajan concerning the Christians that were in his province. His letter is a famous document, which gives an insight into Christianity as it existed in that province of the Roman Empire at that date.

Such enemies of Christianity as Lucian, Julian the Apostate, Porphyry, and Celsus refer to Christ, but in a disparaging manner—some of them in a bitter and hostile spirit. Though derogatory to Christianity, their statements nevertheless have some evidential value in that they throw a faint glimmering light upon the beginnings of Christianity and upon the life of Christ himself.

B. Jewish

Little authentic information concerning Christ and primitive Christianity can be gathered from purely Jewish sources. Josephus, the great Jewish historian, who wrote Antiquities of the Jews and Wars of the Jews, was born about A.D. 37 and lived to the turn of the century. In the Antiquities he has a paragraph concerning Jesus. He also speaks of John the Baptist and of James the brother of the Lord Jesus. Scholars are divided in their opinions relative to the historical value of any of these quotations. Arguments can be advanced in favor of the genuineness of these passages. At the same time other arguments can be brought which seem to mitigate the circumstances and to throw discredit upon the testimony of Josephus. Little, therefore, that is genuine and unquestioned can be gathered from these sources regarding Jesus and early Christianity.

One would expect references to Jesus of Nazareth in the Talmud and the early writings of the Jewish sages, but they contain no direct unambiguous references that can be pointed to as positive testimony regarding Him. A few passages are interpreted by some scholars as referring to Him, but they are so very vague and indiscriminate that they have little or no historical value.

Why the silence of these Jewish sages? Did Jesus actually live and, in His short lifetime, do the things ascribed to Him in the Gospel Records? Dr. Joseph Klausner, in his book Jesus of Nazareth, calls attention to the fact that very little is said in the Talmud of that which occurred during the time of the Second Temple. If many of those things that pertain to the heart of the Jewish religion are passed by in the Talmudical writings, there is no wonder that the sages of Israel would likewise pass by Jesus, since His movement was a despised one, which they thought would fade out and disappear.

Some opponents of Christianity claim that, if Jesus did live and perform the labors reported of Him, there would certainly be evidence in some form among the Jews that would show the historicity of Jesus and the beginnings of Christianity. This conclusion is not necessary. An analogous case to this one is Israel’s sojourn in Egypt. Jacob and his family, seventy strong, went down into Egypt and resided there for 215 years.² When they came out of the land of bondage, they were a host of approximately three million people. Yet no evidence whatsoever has been discovered upon the monuments of Egypt showing that they ever dwelt there. Certainly one would argue that, if, as the Scriptures state, such a nation of people so miraculously escaped from Egypt, there should be some record of their residence in Egypt and of their escape from the country. But this conclusion is not necessary, especially since the Hebrews were a Semitic people—Asiatic. The Egyptians, on account of the Hyksos kings, hated all Asiatics. They would, moreover, naturally hate the Hebrews because of their successful flight from Egypt and the consequent disgrace which settled down over the country. These facts are ample reason for the destruction of all evidence of the sojourn of the Hebrews in Egypt.

Emperor Julian the Apostate was an inveterate enemy of Christianity who did his utmost to suppress Christianity in order to revive and re-establish the old pagan religions. Concerning him the historian Philip Schaff declared: "The ruling passion of Julian, and the soul of his short but most active, remarkable, and in its negative results instructive reign, was fanatical love of the pagan religion and bitter hatred of the Christians, at a time when the former had already forever given up to the latter the reins of government in the world. He considered it the great mission of his life to restore the worship of the gods, and to reduce the religion of Jesus first to a contemptible sect, and at last, if possible, to utter extinction from the earth" (Hist. of the Christian Church, III, 46-47).

Concerning Julian, John Fletcher Hurst declared: "It was a pleasing fancy among some of the Christians that just before his death he confessed failure with the words, ’Tandem vicisti, Galilaee’ [At length Thou has conquered, O Galilean]"—(Hist. of the Christian Church, I, 421; see, also, Schaff, III, 58, note 2). In such fanatical, blind, unremitting zeal to re-establish paganism, Julian doubtless destroyed much evidence that would support Christianity.

C. Christian

Notwithstanding the terrific fires of persecution that burned against the early Church and doubtless destroyed much evidence, an abundance of proof yet remains which indicates the source and genuineness of the Christian religion. Archeology is bringing to light many facts that prove the genuineness of the claims of Jesus. In the Graeco-Roman world, for example, the remains of churches from different periods of the early stages of Christianity are silent witnesses to the existence of the Christian religion. Some few inscriptions here and there point the finger of positive historicity to the origin, source, and development of Christianity. Literary remains are likewise infallible proofs of its divine origin. In this investigation one can start in the year A.D. 300 and wend his way backward through the debris of the times to Jesus and John the Baptist. Here and there all along the road he will find bits of evidence of Christianity. Giant defenders of the faith have left literary remains of their activities. Catalogues of the Books constituting the New Testament also bear silent, yet incontrovertible, evidence. Eusebius (260?-340?), called the father of Church History, who had access to original sources and records, and who did special research in the records of the churches of the early centuries, wrote an invaluable history of the beginnings and the spread of Christianity up to his day, the early decades of the fourth century. The testimony of such men as Origen, Irenaeus, Papias, Polycarp, and Justin Martyr take one back to the Apostolic Era. Polycarp, for instance, was personally acquainted and closely associated with the Apostle John, who wrote five of the twenty-seven books of the New Testament. The Didache, the teaching of the Twelve, is one of the most primitive and important Christian Documents extant—except the New Testament writings. The voluminous writings of the Ante-Nicene Fathers—ten large volumes—contain the writings of the exponents of Christianity during the first three centuries of the religion of Christ. These works bear ample testimony to Christ and Christianity. The existence, also, of foreign versions of the Scriptures in the early centuries likewise bears unimpeachable evidence of the existence and genuineness of the Christian religion. The consideration of the Books of the New Testament and their historical testimony is of first importance. In the New Testament there are twenty-seven Books. The first are the Gospel Records, written by Matthew, Mark, Luke, and John. They give accounts of the life of Jesus. According to the law of Moses, every legal procedure had to be established at the mouth of two or three witnesses. Two of these writers, Matthew and John, were eyewitnesses of the events which they recount, because they were associated with Jesus during His earthly ministry. One of these writers, Mark, was associated with Peter and was his interpreter, according to Papias, an early Christian writer. Thus Mark in reality presents the testimony of the Apostle Peter, who was an eyewitness from the beginning. The relationship between Peter and Mark is parallel to that between the prophet Jeremiah and Baruch, his attendant. Originally, God said to Jeremiah, "Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah and against all the nations, from the day I spake unto thee, from the days of Josiah even until this day" (Jeremiah 36:2). According to this verse, God gave the very words that Jeremiah used in delivering this oracle to the people. In explaining to the princes of Judah how the scroll had been written, Baruch said that Jeremiah pronounced all these words (the words that Jehovah had spoken to Jeremiah originally) unto him, and that he, Baruch, had written all of them in a book with ink. This incident shows how the Scriptures were given. God inspired the thought and led the writer to choose from his own vocabulary and style the words and expressions by which the ideas were to be conveyed. Peter was inspired by the Lord and delivered his messages. Mark accompanied him on some of his travels, according to Papias, and was his interpreter. Probably Mark wrote down the very words that were spoken by the inspired apostle and preserved the account in the form of the second record of the Gospel, which bears his name. The third record, the Gospel of Luke, was written by one of the most highly educated men of that day. He was a master in the use of the Greek language. He did special research, gathering all possible data regarding the life and labors of Jesus. He then wrote an account of the life of Jesus in a chronological order. He was associated with the Apostle Paul, who wrote thirteen of the books of the New Testament—possibly fourteen.³ Having gathered the information from all available sources, and being led by the Spirit of God and associated with the inspired Apostle Paul, this scientific historian wrote his record of the life of Christ and also the Acts of the Apostles.

We have, therefore, four records of the life of Jesus of Nazareth, each of which supplements the information that is found in the others. Each was written by an inspired apostle or one most closely associated with the Apostles. These facts give weight and authority to the records. The Acts of the Apostles, the history of the early Church (A.D. 30-63), was written by Luke and is the second volume by this noted, scientific, inspired writer. The first three Records of the Gospel, called the Synoptics, were written around A.D. 60-63. The Gospel of John, in all probability, was written around A.D. 80 to 85. Knowing what was in the first three records, he gave additional information, especially of the ministry of Christ in Judæa when He attended the annual feasts at Jerusalem. The first three writers give more details concerning the great Galilean ministry, also the Perean and the latter Judæan ministries.

There are twenty-one Epistles written to different churches and to young ministers of the Word, instructing them in Christian doctrine and proper conduct. Here and there the writers make a historical reference to events in the life of Jesus. Their statements, of course, are equal in value, from a historical standpoint, to the Records of the Gospel.

II. THE CREDIBILITY OF THE NEW TESTAMENT TESTED BY THE LAWS OF EVIDENCE

It is now proper to look at the Gospel Records and the Epistles in the light of the laws of evidence. To this end I wish to call attention to a work by Simon Greenleaf, LL.D., Late Dane Professor of Law in Harvard University, author of "Treatise on the Law of Evidence," namely, The Testimony of the Evangelists Examined by the Rules of Evidence, Administered in the Courts of Justice. Though Greenleaf is especially examining, in this volume, the testimony of the evangelists, the same principles of evidence that govern the testimony offered in courts of justice in support of any historical proposition obtain with reference to any of the New Testament. Thus these laws of evidence are universal principles to which he calls attention, and to which he subjects the testimony of the evangelists regarding the life of Jesus of Nazareth. In introducing his examination, he gives the following advice:

"1. In examining the evidences of the Christian religion, it is essential to the discovery of truth that we bring to the investigation a mind freed, as far as possible, from existing prejudice, and open to conviction. There should be a readiness, on our part, to investigate with candor, to follow the truth wherever it may lead us, and to submit, without reserve or objection, to all the teachings of this religion, if it be found to be of divine origin.

’There is no other entrance,’ says LORD BACON, ’to the kingdom of man, which is founded in the sciences, than to the kingdom of heaven, into which no one can enter but in the character of a little child.’ The docility which true philosophy requires of her disciples is not a spirit of servility, or the surrender of the reason and judgment to whatsoever the teacher may inculcate; but it is a mind free from all pride of opinion, not hostile to the truth sought for, willing to pursue the inquiry, and impartially to weigh the arguments and evidence, and to acquiesce in the judgment of right reason. The investigation, moreover, should be pursued with the serious earnestness which becomes the greatness of the subject—a subject fraught with such momentous consequences to man. It should be pursued as in the presence of God, and under the solemn sanctions created by a lively sense of his omniscience, and of our accountability to him for the right use of the faculties which he has bestowed.

"2. In requiring this candor and simplicity of mind in those who would investigate the truth of our religion, Christianity demands nothing more than is readily conceded to every branch of human science. All these have their data, and their axioms; and Christianity, too, has her first principles, the admission of which is essential to any real progress in knowledge. ’Christianity,’ says Bishop Wilson, ’inscribes on the portal of her dominion "Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein." Christianity does not profess to convince the perverse and headstrong, to bring irresistible evidence to the daring and profane, to vanquish the proud scorner, and afford evidences from which the careless and perverse cannot possibly escape. This might go to destroy man’s responsibility. All that Christianity professes, is to propose such evidences as may satisfy the meek, the tractable, the candid, the serious inquirer.’

3. The present design, however, is not to enter upon any general examination of the evidences of Christianity, but to confine the inquiry to the testimony of the Four Evangelists, bringing their narratives to the tests to which other evidence is subjected in human tribunals. The foundation of our religion is a basis of fact—the fact of the birth, ministry, miracles, death, resurrection, and ascension of Jesus Christ. These are related by the Evangelists as having actually occurred, within their own personal knowledge. Our religion, then, rests on the credit due to these witnesses. Are they worthy of implicit belief, in the matters which they relate? This is the question, in all human tribunals, in regard to persons testifying before them; and we propose to test the veracity of these witnesses, by the same rules and means which are there employed. The importance of the facts testified, and their relations to the affairs of the soul, and the life to come, can make no difference in the principles or the mode of weighing the evidence. It is still the evidence of matters of fact, capable of being seen and known and related, as well by one man as by another. And if the testimony of the Evangelist, supposing it to be relevant and material to the issue in a question of property or of personal right, between man and man, in a court of justice, ought to be believed and have weight; then, upon the like principles, it ought to receive our entire credit here. But if, on the other hand, we should be justified in rejecting it, if there testified on oath, then, supposing our rules of evidence to be sound, we may be excused if we hesitate elsewhere to give it credence."

Greenleaf enters into a brief, yet adequate, discussion of the definite fundamental principles which obtain in law courts regarding evidence, and which apply to the writings of the New Testament. He prefaces the first principle with this statement:

"8 ... The genuineness of these writings really admits of as little doubt, and is susceptible of as ready proof, as that of any ancient writings whatever. The rule of municipal law on this subject is familiar, and applies with equal force to all ancient writings, whether documentary or otherwise; and as it comes first in order, in the prosecution of these inquiries, it may, for the sake of mere convenience, be designated as our first rule.

"Every document, apparently ancient, coming from the proper repository or custody, and hearing on its face no evident marks of forgery, the law presumes to be genuine, and devolves on the opposing party the burden of proving it to be otherwise." When the principles set forth in this statement are applied to the Gospel Records and other New Testament writings, it is seen that they come within the scope of this general law. Any document meeting these qualifications is accepted as evidence in the law courts according to Greenleaf, whose name is a household word in the circles of the legal profession. In contrast to certain bogus religious documents, Greenleaf declares of the Gospel Records:

"9 ... they are received as the plain narratives and writings of the men whose names they respectively bear, made public at the time they were written; and though there are some slight discrepancies among the copies subsequently made, there is no pretense that the originals were anywhere corrupted. If it be objected that the originals are lost, and that copies alone are now produced, the principles of the municipal law here also afford a satisfactory answer. For the multiplication of copies was a public fact, in the faithfulness of which all the Christian community had an interest; and it is a rule of law, that,—

"In matters of public and general interest, all persons must be presumed to be conversant, on the principle that individuals are presumed to be conversant with their own affairs."

After a brief introductory paragraph, Greenleaf discusses at length the principle involved and then applies it to the four Records of the Gospel. Then he shows that they are within the bounds and limits of this principle. At this point the noted jurist plunges into his subject by making the following statement:

"26. Such are the brief histories of men, whose narratives we are to examine and compare; conducting the examination and weighing the testimony by the same rules and principles which govern our tribunals of justice in similar cases. These tribunals are in such cases governed by the following fundamental rule:—

"In trials of fact, by oral testimony, the proper inquiry is not whether it is possible that the testimony may be false, but whether there is sufficient probability that it is true."

Having stated the third general principle, Greenleaf declares, "It should be observed that the subject of inquiry is a matter of fact, and not of abstract mathematical truth. The latter alone is susceptible of that high degree of proof, usually termed demonstration, which excludes the possibility of error, and which therefore may reasonably be required in support of every mathematical deduction. But the proof of matters of fact rests upon moral evidence alone; by which is meant not merely that species of evidence which we do not obtain either from our own senses, from intuition, or from demonstration. In the ordinary affairs of life we do not require nor expect demonstrative evidence, because it is inconsistent with the nature of matters of fact, and to insist on its production would be unreasonable and absurd. And it makes no difference, whether the facts to be proved relate to this life or to the next, the nature of the evidence required being in both cases the same. The error of the skeptic consists in pretending or supposing that there is a difference in the nature of the things to be proved; and in demanding demonstrative evidence concerning things which are not susceptible of any other than moral evidence alone, and of which the utmost that can be said is, that there is no reasonable doubt about their truth." This third principle, under examination, declares that one is not to discuss the question as to whether a narration is possible, but whether "there is sufficient probability that it is true." This principle is of the utmost importance in the quest for truth on this subject.

Continuing the investigation of this crucial subject, this learned legal expert makes the following statement:

"27. In proceeding to weigh the evidence of any proposition of fact, the previous question to be determined is, when may it be said to be proved? The answer to this question is furnished by another rule of municipal law, which may be thus stated:

"A proposition of fact is proved, when its truth is established by competent and satisfactory evidence.

"By competent evidence, is meant such as the nature of the thing to be proved requires; and by satisfactory evidence, is meant that amount of proof, which ordinarily satisfies an unprejudiced mind, beyond any reasonable doubt. The circumstances which will amount to this degree of proof can never be previously defined; the only legal test to which they can be subjected is, their sufficiency to satisfy the mind and conscience of a man of common prudence and discretion, and to convince him, that he would venture to act upon that conviction in matters of the highest concern and importance to his own interest."

Greenleaf next considers "on which side lies the burden of establishing the credibility of the witnesses." In this respect he cites from municipal law the following rule, which is constantly applied in all trials by jury:

"28. In the absence of circumstances which generate suspicion, every witness is to be presumed credible, until the contrary is shown; the burden of impeaching his credibility lying on the objector.

"This rule serves to show the injustice with which the writers of the Gospels have ever been treated by infidels; an injustice silently acquiesced in even by Christians; in requiring the Christian affirmatively, and by positive evidence, aliunde, to establish the credibility of his witnesses above all others, before their testimony is entitled to be considered, and in permitting the testimony of a single profane writer, alone and uncorroborated, to outweigh that of any single Christian. This is not the course in courts of chancery, where the testimony of a single witness is never permitted to outweigh the oath even of the defendant himself, interested as he is in the cause; but, on the contrary, if the plaintiff, after having required the oath of his adversary, cannot overthrow it by something more than the oath of one witness, however credible, it must stand as evidence against him. But the Christian writer seems, by the usual course of the argument, to have been deprived of the common presumption of charity in his favor; and reversing the ordinary rule of administering justice in human tribunals, his testimony is unjustly presumed to be false, until it is proved to be true. This treatment, moreover, has been applied to them all in a body; and, without due regard to the fact, that, being independent historians, writing at different periods, they are entitled to the support of each other: they have been treated, in the argument, almost as if the New Testament were the entire production, at once, of a body of men, conspiring by a joint fabrication, to impose a false religion upon the world. It is time that this injustice should cease; that the testimony of the evangelists should be admitted to be true, until it can be disproved by those who would impugn it; that the silence of one sacred writer on any point, should no more detract from his own veracity or that of the other historians, than the like circumstance is permitted to do among profane writers; and that the Four Evangelists should be admitted in corroboration of each other, as readily as Josephus and Tacitus, of Polybius and Livy.

"29. But if the burden of establishing the credibility of the evangelists were devolved on those who affirm the truth of their narratives, it is still capable of a ready moral demonstration, when we consider the nature and character of the testimony, and the essential marks of difference between true narratives of facts and the creations of falsehoods. It is universally admitted that the credit to be given to witnesses depends chiefly on their ability to discern and comprehend what was before them, their opportunities for observation, the degree of accuracy with which they are accustomed to mark passing events, and their integrity in relating them. The rule of municipal law on this subject embraces all these particulars, and is thus stated by a legal text-writer of the highest repute.

"The credit due to the testimony of witnesses depends upon, firstly, their honesty; secondly, their ability; thirdly, their number and the consistency of their testimony; fourthly, the conformity of their testimony with experience; and fifthly, the coincidence of their testimony with collateral circumstances."

Greenleaf applies these five standards of measurement to the testimony of the gospel writers and finds that they meet the standards in every particular. He concludes, therefore, that in the four Records of the Gospel is testimony of the highest order, given by men who were honest, who knew what they were talking about, who gave a consistent story, and some of whom sealed their testimony with their blood in martyrdom.

Having shown the unshakable character of the evangelists’ testimony when examined according to the laws of evidence by an open-minded, honest-hearted person, Greenleaf concludes:

"48. Lastly, the great character they have portrayed is perfect. It is the character of a sinless Being; of one supremely wise and supremely good. It exhibits no error, no sinister intention, no imprudence, no ignorance, no evil passion, no impatience; in a word, no fault; but all is perfect uprightness, innocence, wisdom, goodness and truth. The mind of man has never conceived the idea of such a character, even for his gods; nor has history or poetry shadowed it forth. The doctrines and precepts of Jesus are in strict accordance with the attributes of God, agreeably to the most exalted idea which we can form of them, either from reason or from revelation. They are strikingly adapted to the capacity of mankind, and yet are delivered with a simplicity and majesty wholly divine. He spake as never man spake. He spake with authority; yet addressed himself to the reason and the understanding of men; and he spake with wisdom, which men could neither gainsay nor resist. In his private life, he exhibits a character not merely of strict justice, but of overflowing benignity. He is temperate, without austerity; his meekness and humility are signal; his patience is invincible; truth and sincerity illustrate his whole conduct; every one of his virtues is regulated by consummate prudence; and he both wins the love of his friends, and extorts the wonder and admiration of his enemies. He is represented in every variety of situation in life, from the height of worldly grandeur, amid the acclamations of an admiring multitude, to the deepest abyss of human degradation and woe, apparently deserted of God and man. Yet everywhere he is the same; displaying a character of unearthly perfection, symmetrical in all its proportions, and encircled with splendor more than human. Either the men of Galilee [the apostles] were men of superlative wisdom, and extensive knowledge and experience, and of deeper skill in the arts of deception, than any and all others, before or after them, or they have truly stated the astonishing things which they saw and heard."

Greenleaf closes this primary, preparatory discussion with the following comment:

"The narratives of the evangelists are now submitted to the reader’s perusal and examination, upon the principles and by the rules already stated. For this purpose, and for the sake of more ready and close comparision, they are arranged in juxtaposition, after the general order of the latest and most approved harmonies. The question is not upon the strict propriety of the arrangement, but upon the veracity of the witnesses and the credibility of their narratives. With the relative merits of modern harmonists, and with points of controversy among theologians, the writer has no concern. His business is that of a lawyer, examining the testimony of witnesses by the rules of his profession, in order to ascertain whether, if they had thus testified on oath, in a court of justice, they would be entitled to credit; and whether their narratives, as we now have them, would be received as ancient documents, coming from the proper custody. If so, then it is believed that every honest and impartial man will act consistently with that result, by receiving their testimony in all the extent of its import. To write out a full commentary or argument upon the text, would be a useless addition to the bulk of the volume; but a few notes have been added for illustration of the narratives, and for the clearing up of apparent discrepancies, as being all that members of the legal profession would desire." In the main part of the book, Greenleaf presents a Harmony of the Gospels* and calls upon members of the legal profession, especially, to examine by the principles that obtain in all courts of law the testimony of the evangelists which he has conveniently arranged in juxtaposition.

Footnotes:

¹ It is my rule, my lord, to refer myself to you in all my doubts; for who is more capable of removing my scruples or informing my ignorance? Having never been present at any trials of the Christians I am unacquainted, not only with the nature of their crimes or the measure of their punishment, but how far it is proper to enter into an examination concerning them. Whether, therefore, any difference is usually made with respect to the ages of the guilty, or no distinction is to be observed between the young and the adult; whether repentance entitles them to a pardon; or, if a man has once been a Christian, it avails nothing to desist from his errors; whether the mere name unattended with crime, or only the crimes themselves associated with the name are punishable; in all these points I am greatly doubtful.

"In the meanwhile the method I have observed toward those who have been brought before me as Christians is this: I asked them whether they were Christians; if they confessed I repeated the question twice again, adding threats at the same time, when, if they still persevered, I ordered them to be led away to punishment; for I was persuaded, whatever the nature of their opinions might be, that a contumacious and inflexible obstinacy certainly deserved punishment. There were others also brought before me, possessed with the same infatuation; but being citizens of Rome I directed them to be carried thither. But this crime spreading (as is usually the case) while it was actually under prosecution, several instances of the same nature occurred. An anonymous paper was presented to me containing a charge against several persons, who, upon examination, denied they were Christians, or had ever been so. They repeated after me an invocation to the gods, and offered religious rites with wine and frankincense before your statue (which for this purpose I had ordered to be brought, together with those of the gods), and even reviled the name of Christ; whereas there is no forcing, it is said, those who are really Christians into a doing of any of these things.

"I thought proper, therefore, to discharge them. Some of those who were accused by an informer at first confessed themselves Christians, but immediately after denied it; while the rest owned, indeed, that they had been formerly, but had now (some above three, others more, and one even twenty years ago) forsaken that error. They all worshipped your statue and the images of the gods, and cursed Christ. They affirmed that the whole of their guilt or error was that they met on a certain stated day before it was light, and sang antiphonally a hymn to Christ, as to some god, binding themselves by a solemn oath, not for the purpose of any wicked design, but never to commit any fraud, theft, or adultery; never to falsify their word nor deny a trust when they should be called upon to deliver it up. After which it was their custom to separate and then to reassemble, to eat in common a harmless meal. From this custom, however, they desisted after the publication of my edict, by which, according to your orders, I prohibited fraternities (hetaeriae). After receiving this amount I judged it so much the more necessary to endeavor to extort the real truth, by putting two female slaves to the torture, who were called deaconesses (ministrae); but I could discover nothing more than a depraved and excessive superstition.

"I thought proper, therefore, to adjourn all further proceedings in this affair in order to consult with you. For it appears to be a matter highly deserving your consideration, more especially as great numbers must be involved in the danger of these prosecutions, this inquiry having already extended, and being still likely to extend, to persons of all ranks and ages and even of both sexes. For this contagion of this superstition is not confined to the cities only, but has spread its infection among the villages and in the country. Nevertheless, it still seems possible to remedy this evil and restrain its progress. The temples, at least, which are almost deserted, begin now to be frequented, and the sacred solemnities, after a long intermission, are again revived, while there is a demand for fodder for the victims, for which previously hardly a buyer was to be found. From hence it is easy to imagine what numbers might be reclaimed if a pardon were granted to those who shall repent."—JOHN FIETCHER HURST, History of the Christian Church, I, 167-68.

² The usual opinion among Bible students is that the Hebrews were in Egypt either 400 or 430 years. But a glance at the data embedded in the Scriptures shows that this statement is incorrect. Abraham reached the land of Palestine in the year 2083 A.H. (in the year of man). At that time he was 75 years of age (Genesis 12:4). It was then that God entered into a covenant with him (Genesis 12:7). In Galatians 3:17 Paul states that the law came 430 years after the covenant. Since the covenant was made in the year 2083 A.H., and since the law was given 430 years after it, the law was, therefore, given in the year 2513 A.H. Abraham, as one sees, was 75 years old when the covenant was made. Isaac was born 25 years later, when Abraham was 100 years old. Isaac was 60 years old when Jacob and Esau were born. Jacob was 130 years of age when he and his family went down into Egypt. Thus the first 215 years of the 430 had passed when Jacob and his family entered Egypt. Since they came out at the end of the 430 years, and since 215 years of that period had passed before they went into Egypt, they were in Egypt only 215 years. For further facts in the case, see my volume Messiah: His First Coming Scheduled.

³ Personally, I am strongly inclined to believe that Paul wrote the Epistle to the Hebrews.

*I wish it were possible for everyone who reads this volume to have access to Greenleaf’s treatise entitled The Testimony of the Evangelists Examined by the Rules of Evidence, Administered in the Courts of Justice. Since this work appeared in 1874, it is probably out of print and unobtainable except in a secondhand bookstore or in some public library. To the one who wants to examine the case thoroughly, this volume is indispensable—there is nothing comparable to it.

III. THE CROWNING PROOF THAT THE NEW TESTAMENT RECORDS ARE AUTHENTIC The study of miracles, Book One, Chapter VIII, reveals that they are, in fact, not only possible, but also necessary to the carrying out of the plan and program of the Scriptures. They are part of the spiritual aspect of the great redemption offered to man by his Creator. The heart of the question of miracles is set forth in the answer to the following question: "Was Jesus Christ raised from the dead?" If He was, the New Testament together with the Old Testament stands. If He was not raised, the entire body of the Scriptures is proved false. The basis for this assertion is found in Revelation 19:10 : "… for the testimony of Jesus is the spirit of prophecy."

A. The Resurrection of Jesus The Apostle Paul in Romans 1:1-4 affirms that Christ was declared to be the Son of God by the Resurrection.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he promised afore through his prophets in the holy scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord. The body of Jesus was laid in the tomb on Friday evening after the Crucifixion. It lay there throughout the Sabbath and was not there at dawn on the first day of the week. And behold, a man named Joseph, who was a councillor, a good and righteous man (he had not consented to their counsel and deed), a man of Arimathsea, a city of the Jews, who was looking for the kingdom of God: this man went to Pilate, and asked for the body of Jesus. And he took it down, and wrapped it in a linen cloth, and laid him in a tomb that was hewn in stone, where never man had yet lain. And it was the day of the Preparation, and the sabbath drew on. And the women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid. 56 And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment. But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared. And they found the stone rolled away from the tomb. And they entered in, and found not the body of the Lord Jesus. And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel: and as they were affrighted and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, and returned from the tomb, and told all these things to the eleven and to all the rest. Now they were Mary Magdalene and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles. And these words appeared in their sight as idle talk; and they disbelieved them. But Peter arose, and ran unto the tomb; and stooping and looking in, he seeth the linen cloths by themselves; and he departed to his home, wondering at that which was come to pass (Luke 23:50-56; Luke 24:1-12). The Apostle John gives his testimony concerning the empty tomb.

Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. Peter therefore went forth, and the other disciple, and they went toward the tomb. And they ran both together: and the other disciple outran Peter, and came first to the tomb; and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. So the disciples went away again unto their own home (John 20:1-10).

Now note the significant statement found in John 20:8-9 : "Then entered in therefore the other disciple also who came first to the tomb, and he saw and believed. For as yet they knew not the Scripture that he must rise again from the dead." In these verses John states that he and Peter, together with the rest of the disciples, did not understand the Scriptures relative to Jesus’ rising from the dead. When the body of Jesus was laid in the tomb, they gave up all hope that they had had in Him. On the evening of the Resurrection day Jesus appeared to two of His disciples as they were going from Jerusalem to Emmaus. Upon His joining them, He asked what they were talking about as they were walking along the road. They were surprised at the question. One of them then asked, "Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days?" Jesus asked, "What things?" They replied, "The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. But we hoped that it was he who should redeem Israel." Then they added: "Yea and besides all this, it is now the third day since these things came to pass. Moreover certain women of our company amazed us, having been early at the tomb; and when they found not his body, they came, saying, that they had also seen a vision of angels, who said that he was alive. And certain of them that were with us went to the tomb, and found it even so as the women had said: but him they saw not" (Luke 24:18-24). This conversation clearly reveals that the disciples did not believe that He would rise from the dead. With the interment of His body they buried all hope of His redeeming Israel. The Apostle Peter also makes it clear that he did not believe Jesus would rise from the dead and that he buried all hopes that he had had in Jesus when the body was laid in the tomb.

Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.

Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time (1 Peter 1:1-5).

Peter had his hopes centered in Jesus; but, as stated before, during his personal ministry, when Jesus was crucified, these hopes died. When he discovered that Jesus had been raised from the dead, his hopes that had died at the Crucifixion were revived and became a living hope. On the morning of the Resurrection, when the women reported that Jesus had been raised from the dead, Peter and John did not believe them. When they both went into the tomb, they saw the linen burial cloths, that had been wrapped around the body for burial, lying untouched and undisturbed by mortal hands. When Jesus was prepared for burial, about one hundred pounds of spices were used (John 19:39) according to the Jewish method of burial. The juices naturally saturated these cloths and stiffened them to a certain extent. Peter and John could see very clearly that no human hands had touched the cloths, although the body of Jesus was not there. They had to account for the disappearance of the body.

How could it get out of this cast, as it were, the cloths retaining the shape that they took when they were wrapped around His body? And how could He arise without disturbing the cloths? Only one explanation was possible to them—His transformed, resurrection body had passed through these cloths and left them undisturbed. The condition, therefore, of the cloths was the crowning proof on this occasion to the apostles that Jesus had been raised from the dead. Thus the condition of the cloths led the apostles from their negative attitude toward the Resurrection of Jesus to a positive, firm conviction that He had been raised from the dead. Upon no other ground could they account for the condition in which they found the cloths on this occasion.

Jesus told the disciples before His Crucifixion that He would meet them in Galilee. Being convinced that He had been raised from the dead, they met Him at the place previously designated. Concerning this meeting, we read: "When they saw him, they worshipped him; but some doubted" (Matthew 28:17). But these doubts were dispelled by the appearance of Jesus on that occasion. The Apostle John gives a fine statement concerning why the apostles were of the profound and unshakable conviction that Jesus had been raised from the dead. 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 (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); 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: and these things we write, that our joy may be made full (1 John 1:1-4). The apostles had heard with their ears, seen with their eyes, and handled with their hands the Word of life—Christ, the Word of life. They had the testimony of three of their normal senses. They, therefore, were thoroughly convinced that it was He who appeared to them. The infallible proofs that convinced the apostles that Jesus had been raised from the dead are sufficient to convince anyone who will look at the facts and the evidence. On the first Pentecost after the Resurrection of Christ, the Apostle Peter with the other apostles proclaimed in Jerusalem that Jesus Christ had been raised from the dead, giving scriptural proof of that momentous fact. In order that the reader might hear the testimony of Peter, who doubtless, with John, examined the actual evidence of the empty tomb, I shall quote his message in its historical setting: And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.

Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven. And when this sound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marvelled, saying, Behold, are not all these that speak Galileans? And how hear we, every man in our own language wherein we were born? Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judæa and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, Cretans and Arabians, we hear them speaking in our tongues the mighty works of God. And they were all amazed, and were perplexed, saying one to another. What meaneth this? But others mocking said, They are filled with new wine. But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, saying, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words. For these are not drunken, as ye suppose; seeing it is but the third hour of the day; but this is that which hath been spoken through the prophet Joel:¹ And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams:

Yea and on my servants and on my handmaidens in those days Will I pour forth of my Spirit; and they shall prophesy. And I will show wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapor of smoke: The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come, That great and notable day: And it shall be, that whosoever shall call on the name of the Lord shall be saved.

Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it. For David saith concerning him, I beheld the Lord always before my face; For he is on my right hand, that I should not be moved:

Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope:

Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption.

Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance.

Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne; he foreseeing this spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all are witnesses. Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear. For David ascended not into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet.

Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified.

Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do? And Peter said unto them. Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him. And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation. They then that received his word were baptized: and there were added unto them in that day about three thousand souls. And they continued stedfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers. And fear came upon every soul: and many wonders and signs were done through the apostles. And all that believed were together, and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need. And day by day, continuing stedfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to them day by day those that were saved (Acts 2:1-47).

According to Peter’s inspired statement, Jesus of Nazareth had been approved of God to Israel by wonders and signs and mighty works, but He had also been delivered up by the determinate counsel and foreknowledge of God and crucified. Though He had been executed and buried, He did not remain in the tomb. On the third day He was raised from the dead and appeared to chosen witnesses who testified to the fact of His Resurrection. About three thousand of the audience were convinced by the message and accepted Jesus Christ as their personal Saviour. The proof presented in this message was sufficient to convince those people who were on the ground when Jesus was crucified that He had been raised from the dead. In Acts 3:2-26 appears the second recorded sermon of the Apostle Peter. And as he held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering. And when Peter saw it, he answered unto the people. Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him. But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you, and killed the Prince of life; whom God raised from the dead; whereof we are witnesses. And by faith in his name hath his name made this man strong, whom ye behold and know: yea, the faith which is through him hath given him this perfect soundness in the presence of you all. And now, brethren, I know that in ignorance ye did it, as did also your rulers. But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; and that he may send the Christ who hath been appointed for you, even Jesus: whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets that have been from of old. Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever he shall speak unto you. And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people. Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days. Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed. Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities (Acts 3:11-26). The inspired speaker acknowledged that those who had executed Jesus had done so in ignorance, but that, in demanding His death, they had simply carried out the plan of God which He had purposed before the foundation of the world—for the good of all. He then called upon the nation of Israel to repent of their having rejected Jesus and to turn to Him in order that their sins might be blotted out, to the end that God might send seasons of refreshing from the presence of the Lord and might send back the very Messiah whom He had already sent, and whom they had rejected. When Israel repents of this national crime and pleads for the Messiah to return, He will do so and solve the Jewish problem—once and for all.

After Jesus had risen from the dead, He appeared to various ones at different times. On one occasion, as previously shown, He appeared to above five hundred people at once (1 Corinthians 15:6), witnesses chosen beforehand of God to testify to His Resurrection (Acts 10:41). The heart of the New Testament message is the death, burial, and resurrection of Christ. His Resurrection as an established fact, therefore, proves that the gospel records are true—are authentic, genuine documents, worthy of all acceptance.

B. The Conversion of the Apostle Paul The conversion of the Apostle Paul is of first importance in the examination of the genuineness and the authenticity of the Books constituting the New Testament. Saul of Tarsus was one of the bitterest opponents of Christianity. According to the record of Luke, found in Acts of the Apostles, Saul left no stone unturned in his fight against Christians. He pressed his warfare against them throughout Judæa; and then, armed with documents from the High Priest at Jerusalem, he went to Damascus, to continue there his warfare against believers in the Lord. As he and those with him were approaching Damascus, suddenly something happened—something that changed the entire life and conduct of this zealous young Pharisee, who was standing in the foremost ranks of the Jewish religion: "… I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers" (Galatians 1:14). Up to this point he had been a bitter opponent of Christ and Christianity. What occurred on this occasion radically changed his outlook. Instead of fanatically continuing to oppose Christianity and trying to destroy it, he became its most ardent advocate. Concerning this change, he makes this profound statement in 1 Timothy 1:12-14 : "I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service; 13 though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief; and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus." He also records what the churches in Judæa were saying about him: "And I was still unknown by face unto the churches of Judæa which were in Christ: but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc; and they glorified God in me" (Galatians 1:22-24).

What was this dynamic event that changed one of the bitterest opponents of Christianity into its most ardent advocate? The answer to this question will open up new vistas of truth. The best way—the scientific way—to get this answer is to classify all possible motives which prompt people to change their convictions and their religious affiliations. In my volume The Eternal God Revealing Himself to Suffering Israel and to Lost Humanity, pages 282-290, I have listed and classified all possible motives which cause people to change their religious convictions. Herewith I quote from this work: "A careful survey of such motives yields the following list: (1) weakmindedness; (2) unstable character; (3) lack of knowledge and independent thought; (4) a disgruntled spirit; (5) monetary considerations; (6) popularity; (7) persecution; (8) conviction. By ’weakmindedness’ is meant a subnormal mental condition. In the class of ’unstable character’ may be placed those individuals whose sentiment and emotions predominate over purpose, reason, and will. In the third class are those who do not know facts but who depend upon others to point out the way in which they are to go. In the class of ’disgruntled spirit’ are those who are unhappy in a certain environment or position, and who imagine that some other place will yield greater happiness, advantages, opportunities, and the like. In the classification of ’monetary considerations’ are those who are insincere, and who, having very low standards of right and wrong, make wealth and pleasure the supreme object of life. In the ’popularity’ group are classed those individuals who prefer the praise and honor of men to that of God and act accordingly. In the ’persecution’ group are those who change their affiliation rather than be persecuted for their conscientious convictions. In the last class, namely, that of ’conviction’, are those who think for themselves and, being convinced that they are wrong, accept that which they know is right.

"No one for a moment would class Saul among the weakminded, for his epistles reveal the fact that he was an intellectual giant. It is admitted by logicians that the Book of Romans, which he wrote, is one of the most logical and powerful documents extant from all antiquity. Neither can he be classed among those of unstable character, for his entire life showed that sentimentality and emotionalism, while present in his make-up, were subordinate to reason, plan, and will. Again, he cannot be classed among those who lacked knowledge, and who looked to others for leadership, because he was a leader of men and gave evidence of a very broad culture and acquisition of knowledge. Neither can he be classed among the disgruntled spirits, for in the Jewish religion he was most powerful and influential. There was nothing that caused him to be agitated, disturbed, and disquieted because of factions or trouble in the ranks of Judaism. Money consideration never entered into his life. Had he chosen money he would have remained where he was. By making the change, he gave up the prospects of acquiring wealth and luxuries of life. Neither did popularity have any allurement for him. Had he desired it, he would have remained in Judaism; but by identifying himself with the Christians he, like Moses, who gave up the wealth of Egypt, and who identified himself with his persecuted brethren, stepped over into the ranks of the extremely unpopular. He did not change his religious association because he feared persecution. While he remained in Judaism, he was on the persecuting side; by identifying himself with the Christians, he joined the ranks of the persecuted.

"Having seen that it is impossible to classify Saul with any of the first seven groups, the reader is now asked to consider thoughtfully placing him in the last group, namely, those who change their religious affiliation because of honest, conscientious convictions which are based upon absolute and overwhelming proof. In this connection it is best to let him speak for himself and relate why he changed his conviction concerning Jesus and identified himself with the Christians." Here is Paul’s² own testimony as to why he changed, followed by Luke’s account of the same event:

Brethren and fathers, hear ye the defence which I now make unto you. And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith, I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day: and I persecuted this Way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished. And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutes. And they that were with me beheld indeed the light, but they heard not the voice of him that spake to me. And I said, What shall I do, Lord? And the Lord said unto me. Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. And when I could not see for the glory of that light, being led by the hand of them that were with me I came into Damascus. And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there, came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked up on him. And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. For thou shalt be a witness for him unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name. And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, and saw him saying unto me. Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me. And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him. And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles (Acts 22:1-21).

"Before King Agrippa II Paul delivered his second speech, in which he explains why he became a Christian." And Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth his hand, and made his defence: I think myself happy, king Agrippa, that I am to make my defence before thee this day touching all the things whereof I am accused by the Jews: especially because thou art expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life then from my youth up, which was from the beginning among mine own nation and at Jerusalem, know all the Jews; having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee. And now I stand here to be judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, earnestly serving God night and day, hope to attain. And concerning this hope I am accused by the Jews, O king! Why is it judged incredible with you, if God doth raise the dead? I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities. Whereupon as I journeyed to Damascus with the authority and commission of the chief priests, at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me. And when we were all fallen to the earth I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad. And I said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me. Wherefore, O king Agrippa, I was not disobedient unto the heavenly vision; but declared both to them of Damascus first, and at Jerusalem, and throughout all the country of Judæa, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. For this cause the Jews seized me in the temple, and assayed to kill me. Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come; how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles. And as he thus made his defence, Festus saith with a loud voice, Paul, thou art mad; thy much learning is turning thee mad. But Paul saith, I am not mad, most excellent Festus; but speak forth words of truth and soberness. For the king knoweth of these things, unto whom also I speak freely: for I am persuaded that none of these things is hidden from him; for this hath not been done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. And Agrippa said unto Paul, With but little persuasion thou wouldest fain make me a Christian. And Paul said, I would to God, that whether with little or with much, not thou only, but also all that hear me this day, might become such as I am, except these bonds (Acts 26:1-29).

Footnotes:

¹ The prophecy of Joel which Peter quoted was spoken to the Jewish people. To ignore this fact and to apply it indiscriminately to people in general is to misinterpret and to misapply it. That which occurred on Pentecost (Acts 2:1-47) was a partial, limited, and incomplete fulfillment of the prediction, which still awaits its complete materialization immediately before and during the Tribulation. Peter in referring to those things which were occurring at that time declared: "This is that which hath been spoken through the prophet Joel. ..." In other words, he pointed out that the things transpiring before their eyes were foretold in Joel’s prophecy. But he did not say that all things mentioned in the prophecy were then coming to pass. I may enforce the point by saying that all people who live in Los Angeles live in California, but that all people who live in California do not live in Los Angeles. This prophecy interpreted in the light of all the facts foretells the beginning of the revival in Israel before the Tribulation, which, at the close of the Tribulation, will sweep the nation of Israel surviving to that time into the kingdom of God.

² Saul’s name was changed to Paul.