By: Brian G. Chilton | February 1, 2022
This article was originally posted at MoralApologetics.com at https://www.moralapologetics.com/wordpress/2022/2/1/should-we-believe-what-jesus-said.
As anyone who has followed apologetics knows, the resurrection was transformative for the earliest Christians. Those who witnessed the resurrection were willing to give their lives for what they knew to be true. But was it only the resurrection that transformed them? Most assuredly, the resurrection verified the claims of Jesus and solidified his teachings. If it were not for the resurrection, it is highly doubtful that the early church would have worshiped Jesus as they did.
While the resurrection solidified and verified the ministry of Jesus, the teachings of Jesus impacted the way the disciples viewed the ministry of Jesus and what God was doing through him. Jesus had thoroughly taught the disciples what would happen to him. He taught that they would eventually abandon him, despite their objections to the contrary. He taught what the Old Testament said about his ministry. And he also extensively trained them about the already-not-yet kingdom.[1] The Christology of Jesus impacted the disciples so much that they preserved his teachings, even before the resurrection, and passed them along after the ministry of Jesus was vindicated by the resurrection. As Paul Barnett points out, “It was [C]hristology that gave birth to Christianity, not the reverse. Furthermore, Christ gave birth to [C]hristology. The chronology drives this conclusion.”[2]
If the Christological teachings of Jesus gave rise to Christian doctrine—because as Richard Bauckham notes, the “earliest Christology was already in nuce the highest Christology”[3]—then should it not behoove modern believers to pay close attention to what Jesus said? The teachings of Jesus not only impacted the early believers’ Christology, but they paid close attention to other aspects of the didactic of Jesus, as well. Thus, the modern believer should take the ethical, historical, and theological/philosophical teachings of Jesus into consideration as they live out, research, and build a biblical worldview.
The Ethical Teachings of Jesus
The Sermon on the Mount is just as controversial today as it was when Jesus first uttered it. Jesus taught such things as showing mercy unto others (Matt. 5:7), having a purity of the heart (Matt. 5:8), and maintaining one’s role as a peacemaker (Matt. 5:9). He taught that believers were to stand for the truth by being the salt of the earth (Matt. 5:13) while also maintaining a compassionate heart by being the light of the world (Matt. 5:14). He also taught that angry bitterness and lust were on equal ground with murder and adultery (Matt. 5:21–30).
One of the most forgotten teachings of Jesus in modern times is his call to love one’s enemies and pray for those who may mistreat a person (Matt. 5:43–48). If Jesus rose from the dead, and he did, then the believer must take seriously the ethical commitments to which he calls his disciples to live. If one chooses to reject his moral standards, then one must ask, “Whose standards am I following—Jesus’s or my own?”
The Historical Teachings of Jesus
Here again, it is common to dismiss the teachings of Jesus when it comes to uncomfortable historical matters. Granted, the issue with Jesus mentioning Abiathar being the high priest when Ahimelech held the position in Mark 2:26 poses some issues. But one finds good reasons to think that something in the transmission from Aramaic to Greek could have been omitted as the teaching/text was being translated. James Brooks avers that the best explanation to describe the hiccup is that the Aramaic word abba (meaning father) was originally added to Abiathar (abba-Abiathar) in the original teaching. Thus, the statement would say “he entered the house of God in the time of abba-Abiathar” (Mark 2:26), which would be correct as Ahimelech was the father of Abiathar.[4]
Nonetheless, if Jesus is truly the divine Son of God—and the resurrection confirmed that he was—then, it stands to reason that Jesus would know perfectly whether such people existed when he referred to a historical Adam and Eve (implied in Matt. 19:4–6), Abraham and the early patriarchs (Matt. 22:32), and even Noah (Matt. 24:37). In our age of skepticism, it is easy to cast doubt on these figures of the past. But at the end of it all, we must ask ourselves whether we can take Jesus at his word.
The Theological/Philosophical Teachings of Jesus
Finally, one will ask whether a person can trust what Jesus says about the world, the kingdom of God, heaven and hell, and the direction of history. While there are a plethora of viewpoints concerning eschatology, the arrow of history is undebatable when it comes to the teachings of Jesus. In his Olivet Discourse (Matt. 24–25), Jesus warned that wars, false prophets, famines,[5] earthquakes, and various disasters would come. Yet he noted that such things only serve as labor pains indicating that the coming of the Son of Man was nigh (Matt. 24:8). Much more could be added to this eschatologically rich message. However, the most important aspect of his message is that despite the troubles that would come, God would move the arrow of history toward a time when he delivers the people of God and recreates the heavens and the earth. The kingdom of God would reach its ultimate and complete actualization when the “Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne” (Matt. 25:31).[6] Some may call this fanciful thinking. But this came from the One who actually defeated death itself.
Conclusion
Many things are difficult to believe. It is difficult for me to wrap my mind around the fact that light travels at 186,000 miles a second. Likewise, some of the things mentioned in this article may be like the speed of light—very difficult to fathom. However, at the end of the day, we must all ask ourselves whom we trust. Who is trustworthy? Who is a reliable witness? For me, the thing that led me back to Christianity after a time of doubt was the amazing amount of evidence supporting the literal resurrection of Jesus of Nazareth. If Jesus truly raised from the dead and defeated death, then that is One whose opinion is worth trusting. Some may call it naïve. Well and good. When you are able to conquer death, then let’s talk.
About the Author
Brian G. Chilton is the founder and President of BellatorChristi.com, the host of The Bellator Christi Podcast, and the author of the Layman’s Manual on Christian Apologetics. Brian is a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in pastoral ministry for nearly 20 years and currently serves as a clinical chaplain.
https://www.amazon.com/Laymans-Manual-Christian-Apologetics-Essentials/dp/1532697104
Notes
[1] This is especially true in the Sermon on the Mount. Jesus taught that the kingdom was being ushered in through his ministry (thus, it was already here) and would fully be actualized in the eschaton (not yet).
[2] Paul Barnett, The Birth of Christianity: The First Twenty Years (Grand Rapids, MI; Cambridge, UK: Eerdmans, 2005), 26.
[3] Richard Bauckham, Jesus and the God of Israel (Grand Rapids, MI: Eerdmans, 2009), 235.
[4] James Brooks, Matthew, New American Commentary, David S. Dockery, ed (Nashville, TN: B&H, 1992), 66.
[5] Some translations add “epidemics.”
[6] Unless otherwise noted, all quoted Scripture comes from the Christian Standard Bible (Nashville, TN: Holman, 2020).
More From the Author
Brian G. Chilton, “The Incarnation’s Appeal to Humility,” BellatorChristi.com (Dec. 20, 2021), https://bellatorchristi.com/2021/12/20/the-incarnations-appeal-to-humility/.
© 2022. BellatorChristi.com.
#historicaljesus #Jesus #whatJesussaid #theology #apologetics #bellatorchristi
“For the first, you note, “Despite the risen Christ telling them [the disciples] to evangelize Gentiles, they shove that responsibility off onto Paul.” You must be referring to the issues Paul faced when evangelizing Gentile nations, particularly in the first few decades. We must first realize that despite their transformation, God was doing things with the church that they never anticipated. For many of the disciples, they grew in a culture where Jews did not converse with Gentiles.”
———-But if, at the earliest possible stage, the Holy Spirit’s indwelling caused the disciples to overcome their fear of reprisal from Jews (i.e., Acts 2), then why didn’t this same divine indwelling ALSO cause the disciples to overcome the social conditioning about Jews/Gentiles that the disciples “grew in”?
Also, I need to know exactly what you believe about skepticism toward the gospel: Do you say all people of today who reject what you say is the true gospel. are unreasonable?
Or do you allow that sometimes, a modern-day skeptic can be reasonable to reject what you believe to be the true gospel?
Barry,
As always, you bring up some compelling questions. The indwelling of the Spirit does not mean that one is automatically perfected. Discipleship is a process, beginning with one’s salvation and continuing until one passes into eternity. The Spirit grows and develops individuals over time. I think we see this transformation occuring within the early church.
The second point requires further explanation. If Jesus is truly the Son of God–and I believe a good deal of evidence suggests that he is–then, it matters more about what one does with the message of Jesus, not mine.
Here, I would have to ask, what do you understand the “true gospel” to be? Your understanding of the “true gospel” impacts how I would respond. Additionally, it would also depend on the rationality of the skepticism.
Blessings,
BC
“As anyone who has followed apologetics knows, the resurrection was transformative for the earliest Christians.”
———-Not really. Despite the risen Christ telling them to evangelize Gentiles, they shove that responsibility off onto Paul’s shoulders, and prefer to limit their own ministries to Jews. Galatians 2:9.
“Those who witnessed the resurrection were willing to give their lives for what they knew to be true.”
——–Not really, when Jesus predicted what kind of death Peter would die, Jesus specified that it would be something Peter did NOT want to do. John 21:18-19. Paul fled death threats (Acts 9:24-25). The original apostles continued being “afraid” of Paul until by completely naturalistic means they discovered his conversion (Acts 9:26).
Boldly transformed men willing to risk death? I think not.
Barry, thank you for your comment. You bring up two interesting rebuttals. For the first, you note, “Despite the risen Christ telling them [the disciples] to evangelize Gentiles, they shove that responsibility off onto Paul.” You must be referring to the issues Paul faced when evangelizing Gentile nations, particularly in the first few decades. We must first realize that despite their transformation, God was doing things with the church that they never anticipated. For many of the disciples, they grew in a culture where Jews did not converse with Gentiles. Very few, if any, would have worshiped with Gentiles. So, God was doing something new in the history of the church, blending Jews and Gentiles together. Furthermore, a good deal of historical evidence can be found that either explicitly or implicitly notes that the disciples journeyed to Gentile nations to evangelize. While the accounts differ on their level of authenticity, it can be said with certainty that both Peter and Paul traveled to Rome where they both died for their faith. A good deal of evidence suggests that Thomas traveled to Madras, India to evangelize, where he also was executed. Peter was crucified; Paul was beheaded; and Thomas was speared to death.
This brings us to your second objection. You argue that because Peter did not want to die and that Paul fled death threats that this, in some way, diminishes their testimony of witnessing the risen Jesus. This could not be farther from the truth. Paul willingly traveled to Jerusalem, even though numerous people warned him not to do so, because of the Spirit leading him. Additionally, Peter, John, and the disciples stand boldly against the same Sanhedrin that had condemned Jesus to death just a few days after Pentecost. This would have happened in the very same year that Jesus was crucified, died, and resurrected. Furthermore, not one of them recanted their belief that they had seen the risen Jesus. This point is not something that just believers accept. Rather, the consensus of historical scholarship–believer and unbeliever alike–accept this as a historical fact. Thus, the early disciples were most certainly bold men who were willing to risk death for what they knew to be true–that is, that Jesus of Nazareth had risen from the dead.
Blessings,
BC
[…] [3] Richard Bauckham, Jesus and the God of Israel (Grand Rapids, MI: Eerdmans, 2009), 235. […]