In our Friday question we're exploring the crucial issue of biblical authority. So far we've discussed the process by which the Bible was written, its books chosen, its truth inspired. Is there evidence that this content is divine in its origin and authority? Or are we dealing with great literature but nothing more?

This week we'll continue our conversation regarding the trustworthiness and truthfulness of God's word. We're testing the thesis proposed by Francis Schaeffer and many others: I am a Christian, not because of what God has done for me but because Christianity is true. Let's see if we have reason to agree.

The oldest archaeological find which mentions Jesus is a papyrus scrap, dated 100 years after his death and resurrection. Skeptics wonder why we don't have more positive proof of Jesus' earthly existence. Is there archaeological and non-biblical evidence to support our claim that the Bible is God's word, and that Jesus is God's Son?

Such questions appeared to be answered in part by a discovery announced in 2002 and billed as the greatest find in biblical studies since the Dead Sea Scrolls. The center of attention was a limestone ossuary (burial box or coffin). Dated by historians to the first century, the box itself was not significant, as we have many such limestone boxes from the time of Jesus. What was unique was the inscription on the side: "James son of Joseph brother of Jesus."

It was typical to place the name of the deceased on the side of his burial box, and that of his father. But to identify a person by his brother was extremely unusual in the ancient world. And to give no clarification except the brother's name meant that the brother was noteworthy in his own right.

So it was that historians were immediately fascinated when the box came to light. Scores of books and articles were produced by scholars on both sides of the argument. Now historians have largely concluded that the inscription "brother of Jesus" is fake, added much later than the original. And so we are left where we were.

But where we were is a good place to be.

The poet claims of Jesus Christ, "All the armies that have ever marched, all the navies that have ever sailed, all the parliaments that have ever sat, and all the kings that have ever reigned, put together, have not changed life on this earth as much as has that one solitary life." There are more Christians on the planet than adherents of any other faith, so the universal significance of the Christian position regarding the existence and deity of Jesus is clear. But is it justified?

We believe that Jesus is Lord because the Bible teaches that it is so. But the Koran teaches that Allah is the only God. Buddhists follow their own sacred writings, as do Hindus and scores of other religions. Do we have any other evidence to support our commitment to Christ as the King of Kings? And how do we refute the claim that the divinity of Jesus was a doctrine which evolved centuries after his life and death?

Before we formulate our answer, let's remember some facts about non-Christian evidences for Jesus:

• The availability of international news in Jesus' day was limited, making knowledge of his Palestinian life and work improbable for historians writing in Rome.
• Much of the literature of Jesus' era has not survived. And so we should not be surprised that non-biblical records regarding Jesus' life are limited.
• From the time of Constantine (A.D. 312), the Church possessed State authority to suppress all anti-Christian literature. It considered pagan references to Jesus to be blasphemous, and disposed of many of them.
• The character of the events concerning Jesus' earthly life, centering in a minor nation and religion, would have been of little interest to Rome.
• Pagan sources would have been influenced by anti-Christian rhetoric.
• The Jewish documents from the era are problematic in reliability and interpretation.

Despite these facts, historical evidence for Jesus' life, death, and resurrection is extremely helpful in confirming the authority of his word.

We'll begin with Roman historians who mention Jesus in some way. Thallus the Samaritan wrote a history of Greece and its relations with Asia from the Trojan War to his own day. According to Eusebius, his history was composed in three books. It does not exist today.

Julius Africanus preserves a quotation from Thallus's history. Written in A.D. 52, it may be the earliest non-Christian reference to Jesus: "Thallus, in the third book of his histories, explains away the darkness as an eclipse of the sun--unreasonably, as it seems to me." Julius explains that a solar eclipse could not occur at the time of the full moon, and that it was during the season of the Paschal full moon that Jesus died.

Julius and Eusebius were certain that Thallus referenced Jesus' crucifixion. This would be the earliest pagan reference to Jesus, showing that the passion story was known in Rome and non-Christian circles in the mid-first century. And Thallus's statement demonstrates that the enemies of Christianity tried to refute its claims through naturalistic interpretation of the facts it reported.

Pliny the Younger was a Roman administrator who served as governor Bithynia in Asia Minor. The nephew and adopted son of a natural historian known as Pliny the Elder, he was a great letter-writer and observer of his day. Ten books of Pliny's correspondence exist today.

Pliny wrote the first Latin passage in which Jesus is mentioned. The tenth of his correspondence books, composed around A.D. 112, contains numerous letters to Emperor Trajan regarding the administration of Bithynia. One of them concerns the problem of dealing with Christians. In it he describes his efforts to secure their revocation of Christ, and the strange beliefs they hold concerning him. Part of that description: "They were in the habit of meeting on a certain fixed day before it was light, where they sang in alternate verses a hymn to Christ as to a god."

Pliny provides the earliest non-biblical description of Christian worship in existence today. It demonstrates that from the first generation of their movement, Christians considered Jesus to be divine. His divinity was not the result of Constantine's edicts two centuries later, or an evolution of faith over several generations. Rather, believers have always known that Jesus existed, and that he was their Lord.

Tacitus (ca. A.D. 55-120) was the greatest historian of ancient Rome. He is best known for two works: the Annals (18 books, covering the period from Augustus' death in A.D. 14 to that of Nero in A.D. 68); and the Histories (12 books, beginning after Nero's death and concluding with that of Domitian in A.D. 96).

In Annals 15:44 we find the only early pagan explicit reference to Christ. Regarding the great fire in Rome during the reign of Nero, Tacitus reports:

Tacitus was not an eyewitness to these events. But he reports them as facts of history, documenting that Jesus existed, that he was crucified under Pontius Pilate, and that after his death a "superstition" resulted. "Superstition" points to something supernatural, not a normal historical occurrence. We know that this event was the resurrection. And so by A.D. 115 we have evidence for Jesus' existence and death, and the belief of his followers that he was raised from the dead.

Gaius Suetonius Tranquillas (A.D. 65-135) was chief secretary of Emperor Hadrian (A.D. 117-38). As a Roman historian with access to the imperial records, his narratives are especially noteworthy. Suetonius reports that during Nero's reign, "Punishments were also inflicted on the Christians, a sect professing a new and mischievous religious belief" (Nero 16:2). Then, during the reign of Claudius, "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, he expelled them from the city" (Claudius 25:4). This expulsion occurred in A.D. 49, and was recorded in Acts 18:2.

Mara bar Serapion was a Stoic writing later than A.D. 70 (his letter refers to the destruction of the Temple). The letter is housed in the British Museum today. It may be a reference to the Jewish execution of Jesus: "What advantage did the Jews gain from executing their wise King? It was just after that their kingdom was abolished." He does not name this "king," though it is probable that he refers to Jesus' crucifixion.

In conclusion, the Gentile evidences for Jesus make it clear that Christianity was known and reported by Rome in the first century after his death and resurrection. They also demonstrate the following:

1. Jesus existed as a figure of history.
2. The Christians believed in his resurrection.
3. They worshiped him as their living Lord.

The most significant Jewish historian of the ancient world was Flavius Josephus (A.D. 37/38-97). Born in Jerusalem, Josephus belonged to an eminent priestly family, and received extensive education. At the age of 19, he joined the Pharisees. He was opposed to Rome during the Jewish Revolt which began in A.D. 66, but later served commander Vespasian in Jerusalem.

After the destruction of the Temple in A.D. 70, Josephus moved to Rome, where he became the court historian for emperor Vespasian. Four works have been preserved: History of the Jewish War (in seven books), Antiquities (in 20 books), Autibiography; and On the Antiquity of the Jews (in two books).

In Antiquities, Jesus is mentioned twice. The first reference: "Ananias called a Sanhedrin together, brought before it James, the brother of Jesus who was called the Christ, and certain others . . . and he caused them to be stoned" (Antiquities 20:9:1). Note that Josephus mentions Jesus without comment or clarification, possibly depending upon his earlier statement regarding Jesus (see below). If so, this passage verifies the earlier text's basic authenticity. And it shows us Jesus' importance, as he could be identified by name alone.

The second reference is sometimes called the "Testimonium Flavianum":

If this reference is authentic, it would provide an extremely significant attribution of divinity and resurrection to Jesus. Since Josephus would have first-hand information, his statement would be especially important.

However, most interpreters do not believe that the uniquely Christian elements of the text came from Josephus. Rather, they affirm that the basic facts of the "Testimonium Flavianum" may be accepted as genuine, with theological interpretations held in judgment. As such, the text is an important Jewish record of the basic facts of Christ's life, death, and reported resurrection.

The Talmud tradition provides additional Jewish attestation to Jesus' existence. The Talmud was a compilation of Jewish oral traditions, collected in written form by Rabbi Akiba before his death in A.D. 135. The work was then revised by his student, Rabbi Meir, and the project completed around A.D. 200 by Rabbi Judah. The written record of the oral tradition is known as the Mishnah. Ancient commentary on it was called the Gemara. The combination of the Mishnah and the Gemara is the Talmud.

We would expect such literature to be biased against Jesus. And we would be correct.

For instance, the Babylonian Talmud 43a states, "It is taught: on Passover Eve they hanged Yeshu. . . . They found nothing in his favor, so they hanged him on Passover Eve." Babylonian Talmud Sanhedrin 107b contains a bizarre treatment of Jesus' followers and their heretical acts. It considers Jesus to be a heretic and a sorcerer. And Tosefta Hullin 2:22-24 dismisses Jesus' miracles as magic and superstition.

It is noteworthy that those who composed these early rejections of Jesus as Messiah never thought to deny his existence. This would have been the easiest way to debunk the growing Christian movement. But these writers, working so close to the time of Jesus' earthly ministry, knew that such claims would be rejected. And so their anti-Christian rhetoric further makes the case for Jesus' historical existence.

The earliest Christian writers produced volumes of important works on the life and significance of Jesus. Many of these writings contain vital facts regarding the Christ event. We would expect these materials to report positively on the Christian faith they reflect. The point is that these faith commitments were made at a very early time in Christian history, not as the product of generational of evolution and political manipulation.

Clement of Rome (A.D. 95) is generally considered to be the earliest extra-biblical Christian author. He was the leading elder at the Roman church, and wrote Corinthians to help settle a dispute between laity and elders within the Corinth congregation. His letter sets out the divinity of Christ, and his delegation of authority to his apostles. He anchors the authority of the gospel in the resurrection of Christ.

Ignatius (A.D. 110-115) composed seven letters to six churches and one individual (Polycarp), while on the his way to execution in Rome. His letter to the Trallians documents Jesus' lineage, life, crucifixion, and resurrection; his epistle to the Smyrneans affirms his lineage and virgin birth, baptism, crucifixion, and resurrection; his letter to the Magnesians affirms the facticity of Jesus' birth, death, and resurrection.

Quadratus (A.D. 125) provides an early apologetic for the historicity of Jesus' miracles. Barnabas (dated variously) shows that Jesus fulfilled the Old Testament laws. Justin the Martyr (ca. A.D. 150) provides significant and lengthy treatments of Jesus' historicity. First Apology and Dialogue with Trypho document Jesus' life, death, and resurrection.

These and other early Christian documents demonstrate the historicity of Jesus' earthly life and work. They were written at a time when such claims could be countered easily, if they were fictitious. The early Christian letters reproduce much of the New Testament, and provide independent evidence for its trustworthiness and authority.

So, on the basis of non-biblical evidences, we can know that:

• Jesus Christ existed.
• He was crucified by Pontius Pilate.
• The first Christians believed him to be raised from the dead.
• The early church worshiped him as Lord and God.
• Jewish opponents tried to slander him, but never to deny his existence.
• The facts of Christian faith were settled early in church history, and are no invention of later revisionists.

The Roman Empire persecuted Christians because they claimed no King but the Lord Jesus. Their radical faith and courage, and the rapid spread of their movement, have no other explanation except that the living Christ changed their lives and empowered their faith. Multiplied thousands died because of their commitment to Jesus. And people don't die for a lie.

Extra-biblical evidences thus demonstrate the trustworthiness of Scripture's central claim: that Jesus is Lord. Such historicity is excellent evidence for the authority of the book which records his life and ministry.

Not only do we have outstanding non-biblical evidences to substantiate the central theme of Scripture, we also have excellent archaeological data to support the rest of the biblical witness. Here are some examples, listed in the order of their biblical occurrence.

Archaeologists working with the ruins of Jericho made this astounding discovery in the 1930s: the walls fell outwards. Typically, attackers used poles and rams to push stone walls inward. In this case, they fell down and out, making it easy for the Israelites to climb them and take the city (Josh. 6:20).

In 1993, Israeli archaeologists were sifting through debris as they worked on the ruins of the ancient city of Dan in upper Galilee. What they discovered this day would make the front page of the New York Times: an inscription, part of a shattered "stele" (monument) and dated to the ninth century before Christ. It commemorated a military victory by the king of Damascus over the king of Israel and the house of David. And it cited the "House of David" clearly and without question.

This was the first non-biblical artifact proving the existence of the great King of Israel. A year later, two other artifacts were discovered, naming Jehoram, king of Israel, and Ahaziah, king of Judah. Many scholars now believe that the monument relates to the battle in the region recorded in 2 Chronicles 22:5.

Archaeologists have also discovered dramatic evidence of Solomon's amazing wealth and building campaigns. Fortifications at Hazor, Megiddo, and Gezer date to the middle of the tenth century B.C., exactly the time of Solomon's reign. Solomon's "Royal Quarter" has been unearthed in Jerusalem. And part of the Temple he built still stands on the eastern side of the Temple Mount.

Babylonian chronicles of the destruction of Jerusalem parallel precisely the biblical records of this tragic event. And ruins of Nebuchadnezzar's palace complex have been discovered, proving his existence and significant role in the ancient Middle East.

According to Luke 3:1, Lysanias was tetrarch of Abilene during the beginning of John the Baptist's ministry. But no evidence of Lysanius' existence had been discovered, until an inscription was found which records a temple dedication by him. His name, title, and place all agree with Luke's description.

In 1990, workers building a water park two miles south of the Temple Mount inadvertently broke through the ceiling of a hidden burial chamber. Archaeologists found twelve limestone ossuaries inside. One of them, decorated with six-petaled rosettes, contained the bones of a sixty-year-old man. And it bore the inscription Yehosef bar Qayafa, "Joseph son of Caiaphas." Historians have identified the remains as those of the high priest of Jesus' execution.

In 1961, excavations at the seaside ruins of Caesarea Maritima unearthed a first-century inscription. Badly damaged, the Latin inscription reads in part, Tiberieum . . . [Pon]tius Pilatus . . . [Praef]ectus Juda[ea]e. The inscription confirms the status of Pontius Pilate as the prefect or governor of Judea.

Yhohnn Yehohanan was a crucifixion victim, executed during the Jewish Revolt in A.D. 70. In 1968, his remains were discovered. His legs were fractured, evidence of the typical Roman means by which death was hastened. Nails were driven through his wrists and heels. His death corresponds precisely with the descriptions of Jesus' crucifixions found in the Gospels (cf. John 19:17-32).

Luke describes Paul's ministry in Corinth and this attack: "While Gallio was proconsul of Achaia, the Jews made a united attack on Paul" (Acts 18:12). Gallio ejected Paul's accusers from his court (v. 16) and refused to prosecute Paul. This Gallio is known to be the brother of Seneca, the philosopher, who was himself tutor of Nero. However, critics were skeptical of Luke's claim that Gallio was "proconsul" of Achaia during the time of Paul's ministry there. Then an inscription was discovered at Delphi with this exact title for Gallio; it dates him to A.D. 51, the time Paul was in Corinth.

Erastus is identified in Acts 19:22 as one of Paul's Corinthian co-workers. In excavations in the area of Corinth, we find an inscription which states, "Erastus in return for his aedileship laid the pavement at his own expense."

Jeane Dixon made the news after President Kennedy's assassination, when her prediction reported four years earlier in Parade magazine was recounted: "As to the 1960 election, Mrs. Dixon thinks it will be dominated by labor and won by a Democrat. But he will be assassinated or die in office, though not necessarily in his first term."

However, in January of 1960 she had claimed, "The symbol of the Presidency is directly over the head of Vice President Nixon." Either he or Democrat John Kennedy had to win the election. Additionally, three of the ten presidents who served in the 20th century had died in office, and two others were critically ill at the end of their term. The odds against her were not as high as we might think.

Further study of psychic claims made in 1975 and observed until 1981 concluded that only six of the 72 predictions were fulfilled in any way. A six percent accuracy rate is not impressive.

Does the Bible fulfill its predictions? When it makes prophetic statements regarding the future, do they come to pass? As we consider evidence for biblical authority, we should spend a moment with the fascinating subject of Messianic prophecy and its fulfillment by Jesus Christ. If any book makes promises it does not keep, we are justified in dismissing the rest of its truth claims. But if a book's prophecies rendered centuries earlier are clearly fulfilled in history, we can consider the rest of its claims to be trustworthy as well.

Jesus appealed repeatedly to Old Testament predictions regarding himself:

• At the beginning of his ministry, he read a Messianic prediction from Isaiah 61, then said to the waiting crowd, "Today this scripture is fulfilled in your hearing" (Lk 4:21).
• He told his critics, "You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, yet you refuse to come to me to have life. . . . If you believed Moses, you would believe me, for he wrote about me" (Jn 5:39-40, 46).
• At the Last Supper, he warned his disciples, "It is written: 'And he was numbered with the transgressors'; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment" (Lk 22:37).
• At his arrest he told the crowd, "This has all taken place that the writings of the prophets might be fulfilled" (Mt 26:56).
• On Easter Sunday night he said to the two disciples traveling to Emmaus: "How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?" Then, to explain what he meant, "beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself" (Lk 24:25-26, 27).
• After his resurrection he said to his astonished disciples, "Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms" (Lk 24:44).

New Testament writers made the same appeal, claiming repeatedly that Jesus fulfilled the Old Testament predictions regarding the Messiah:

• At Pentecost, Peter cited prophecies from Joel 2, Psalm 16, and Psalm 110 in claiming that Jesus was the promised Messiah (Acts 2:14-36).
• He later explained Jesus' crucifixion to a crowd at Jerusalem: "This is how God fulfilled what he foretold through all the prophets, saying that his Christ would suffer" (Acts 3:18).
• Peter told Cornelius, "All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name" (Acts 19:43).
• When Paul came to Thessalonica, "As his custom was, [he] went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that the Christ had to suffer and rise from the dead. 'This Jesus I am proclaiming to you is the Christ,' he said" (Acts 17:2-3).
• Paul described his message as "the gospel [God] promised beforehand through his prophets in the Holy Scriptures" (Ro 1:2).
• Paul's message could be summarized: "what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures" (1 Cor 15:3-4).

Clearly, if Jesus did not fulfill Old Testament predictions regarding the Messiah, both he and his first followers were deceivers of the worst sort. Their movement depended entirely on the claim that he was the promised Messiah of God. It still does.

More than 300 times, the Old Testament makes claims or predictions regarding the coming Messiah. Jesus fulfilled every prophecy. Most scholars date Malachi, the last book of the Old Testament, at ca. 400 B.C., demonstrating that these predictions were not made during Jesus' day. Translators who created the Septuagint, the Greek Old Testament, began their work ca. 250 B.C. At the very least, there were more than two centuries between the last prediction and Jesus' fulfillment.

Listed in order relative to Jesus' earthly life, here are some of the main prophecies to consider:

1. Born of a woman's seed (Gen 3:15 / Gal 4:4)
2. Born of a virgin (Is 7:14 / Mt 1:18, 24, 25; Lk 1:26-35)
3. Descended from Abraham (Gen 22:18 / Mt 1:1; Gal 3:16)
4. Descended from Isaac (Gen 21:12 / Lk 3:23, 34; Mt 1:2)
5. Descended from Jacob (Numb 24:17 / Lk 3:23, 34)
6. Part of the tribe of Judah (Gen 49:19; Mic. 5:2 / Lk 3:23, 33; Mt 1:2)
7. From the family line of Jesse (Is 11:1 / Lk 3:23, 32; Mt 1:6)
8. From the house of David (Jer 23:5 / Lk 3:23, 31; Mt 1:1)
9. Born at Bethlehem (Mic 5:2 / Mt 2:1)
10. Presented with gifts (Ps 72:10 / Mt 2:1, 11)
11. Children would die (Jer 31:15 / Mt 2:16)
12. Would be anointed by the Spirit (Is 11:2 / Mt 3:16, 17)
13. Preceded by a messenger (Is 40:3; Mal 3:1 / Mt 3:1, 2)
14. Would minister in Galilee (Is 9:1 / Mt 4:12, 13, 17)
15. Would perform miracles (Is 35:5, 6 / Mt 9:35)
16. Would teach parables (Ps 78:2 / Mt 13:34)
17. Would enter Jerusalem on a donkey (Zech 9:9 / Lk 19:35-37)
18. A friend would betray him (Ps 41:9 / Mt 10:4)
19. Sold for 30 pieces of silver (Zech 11:12 / Mt 26:15)
20. Money thrown in the Lord's house (Zech 11:13 / Mt 27:5)
21. Money used for a potter's field (Zech 11:13 / Mt 27:7)
22. Forsaken by his disciples (Zech 13:7 / Mk 14:50)
23. Accused by false witnesses (Ps 35:11 / Mt 26:59, 60)
24. Silent before his accusers (Is 53:7 / Mt 27:12)
25. Wounded and bruised (Is 53:5 / Mt 27:26)
26. Smitten and spit upon (Is 50:6 / Mt 26:67)
27. Mocked (Ps 22:7, 8 / Mt 27:29)
28. Hands and feet pierced (Ps 22:16 / Lk 23:33)
29. Crucified with thieves (Is 53:12 / Mt 27:38)
30. Prayed for his persecutors (Is 53:12 / Lk 23:34)
31. Friends stood afar off (Ps 38:11 / Lk 23:49)
32. Garments parted and lots cast (Ps 22:18 / Jn 19:23, 24)
33. Would suffer thirst (Ps 69:21 / Jn 19:28)
34. Gall and vinegar offered (Ps 69:21 / Mt 27:34)
35. Would be forsaken by God (Ps 22:1 / Mt 27:46)
36. Would commit himself to God (Ps 31:5 / Lk 23:46)
37. No bones broken (Ps 34:20 / Jn 19:33)
38. His side pierced (Zech 12:10 / Jn 19:34)
39. Buried in a wealthy man's tomb (Is 53:9 / Mt 27:57-60)
40. Would be raised from the dead (Ps 16:10 / Ac 2:31)
41. Would ascend to heaven (Ps 68:18 / Ac 1:9)
42. Would be seated at the right hand of God (Ps 110:1 / Heb 1:3)

What are the chances that one person could fulfill each of these predictions? Many of them were beyond Jesus' human control (such as the soldier's decision to thrust his spear into Jesus' side). Were they coincidental? Mathematician Peter Stoner once calculated the odds of one man's fulfillment of just eight of these predictions: one in 10 to the 17th power (one followed by 17 zeroes). That number would fill the state of Texas two feet deep in silver dollars. Stoner then considered 48 of the Messianic prophecies, and determined their odds to be one in ten to the 157th power.

Clearly, the Bible keeps its promises. And its central figure is who he claimed to be: the Messiah of God.

The archaeological and non-biblical evidences for the Son and word of God are exactly what we would expect to find. Roman historians took little notice of Jesus' life and death until his movement became significant to the Empire. Archaeological evidence documents the existence of the most significant kings of the Old Testament and leaders of the New. Nothing in the archaeological record contradicts Scripture. Rather, we find much outside the Bible to confirm that which we find inside its pages.

Fulfilled prophecy is another matter. Here we find evidence so remarkable as to be almost beyond human comprehension. Taken together, non-biblical historical records, archaeology, and fulfilled prophecy offer us yet more reasons to trust the authority of God's word today.

Next Friday we'll continue our conversation. In the meanwhile, let's consider the best way to know if Jesus existed and his word is true: meet him yourself. Have you spoken with him yet this morning?

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