Problem of Captivity

God has laid a powerful vision on Probe Ministries, calling us to free the minds of fifty million culturally captive Christians and build them into confident ambassadors for Christ by the year 2020. Our survey analysis has shown that cultural captivity is a growing problem within the church.{1} To be effective in this mission, we need to understand the different forms cultural captivity can take individually and collectively.

Does the Bible provide any insight into cultural captivity and the tools for setting believers free? In an earlier article, we looked at the differing types of cultural captivity: carnal, confused, compromised, and contented Christians.{2} In this article we will see insights from the second chapter of Colossians.

In Colossians 2:8, Paul warns the local Christians, “See to it that no one takes you captive through philosophy and empty deception,” and then he reminds them that they are “complete in [Christ].”{3} What does this thing look like that can capture someone who is complete in Christ? How can I avoid it or free myself from it in the power of Christ? Surely, the Christians in Colossae were asking the same things. Paul thought as much for he points out four different views that may take genuine Christians captive and keep them from doing their part in the war of ideas.

In Colossians 2:1-4, Paul warns us that we need a true knowledge of “Christ, in whom are hidden all the treasures of wisdom and knowledge.” If we don’t completely understand the fullness of Christ and His work of redemption, we are setting ourselves up for those who would “delude you with persuasive arguments.”{4} We must fully grasp that Christ alone is necessary and sufficient for our salvation. We must believe it in the day to day living of our lives—being “rooted and grounded in Him.”{5}

In the remainder of the second chapter of Colossians, Paul lists four specific ways that our thinking can be taken captive by the philosophy of men through persuasive arguments. It is important to remember that these arguments are called “persuasive,” meaning that they appear to make good sense and have the power to sway our thinking. It is only by examining these arguments in the light of Christ’s truth that their falsehood comes to light. I want to examine each of the four, considering how they would appear to the Colossian Christians of that day and how they might play out in this decade.

The examples of cultural captivity exposed by Paul and still relevant to our lives today are naturalism, legalism, mysticism and asceticism. We’ll begin with naturalism.

Naturalism: Captive to Scientific Deception

The first type of cultural captivity highlighted in Colossians is found in our key verse, chapter 2 verse 8:

See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ.

This verse has the only occurrence of the word “philosophy” in the Bible. The Greek word literally means “the investigation of truth and nature”{6} as emphasized by the remainder of this verse. Thinking in accordance with the tradition of men and the elementary principles of the world can captivate us. The ways in which man explains how the world works and how we fit into it can be a deceptive trap.

In Galatians 4:3, Paul tells us that apart from Christ we are held in bondage by the elementary principles of the world. When we try to limit the forces at work in our universe to simply those elementary forces operating in our daily lives, we are missing out on the powerful work of Christ in our world far above and beyond the everyday forces of nature.

So what are the elementary principles that lure us into captivity today? Certainly, one of the most influential is neo-Darwinism. As discussed in many articles at Probe.org, neo-Darwinism says the world is the result of the strictly natural processes of random mutations and natural selection. This theory attempting to describe the current diversity and complexity of life on this earth is the dominant view in our society. It is seen by many as the culmination of understanding our existence in this world. In fact, it is full of problems, having no plausible explanation for 1) the existence of a life-supporting planet, 2) the first occurrence of life on this planet, or 3) the irreducible complexity of life forms on this planet.

I would suggest that those Christians who put Christ’s role in our creation at a level below that of these elementary principles are allowing themselves to be taken captive. If one believes these principles are lord over Christ instead of the other way around, that person is living practically as a citizen of this earth rather than as a citizen of heaven.

Legalism: Captive to Self-Made Godliness

A second form of cultural captivity, identified in the letter to the Colossians, is legalism. Paul writes:

Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day—things which are a mere shadow of what is to come; but the substance belongs to Christ (Col 2:16-17).

Paul was warning against those attempting to take Christians captive through the subtle lies of legalism, telling the new, Gentile followers that believing in Christ was a good start, but you also need to follow some of the laws of Moses if you are to be righteous before God.

Notice that the items listed in this verse are not instructions on purity and righteous behavior. Rather, they are specific practices given to Israel as precursors of the coming Messiah. For example, the festival of Passover is a marvelous foreshadowing of Christ’s sacrifice of Himself as the Lamb of God to deliver us from slavery to the world of sin and separation from God. But, why celebrate the Passover when one can celebrate the real event? These behaviors designed to prepare us for the coming of Christ are no longer necessary now that we have the presence of Christ in our lives.

In the American culture, legalism appears to have been more prevalent in the nineteenth and twentieth centuries than it is today. But there are certainly forms of legalism which take people captive today. If you are more interested in passing laws to make some form of Christian behavior the law of the land than you are in changing the hearts of men through the gospel of Jesus Christ, you may be captive to legalistic thinking.

Another form of legalism is the practice of picking only parts of the truth as applicable to you. Jesus noted in Matthew 15:3-6 that this type of legalism was present in the Pharisaical view of committing their resources to God so that they would not have to help their mothers and fathers. Today, I can customize my religious beliefs to conform to what I expect from my religion rather than what my religion sets as a standard for my life. The National Survey of Youth and Religion tells us that over fifty-one percent of 18- to 23-year-olds in American say “it is okay to pick and choose their religious beliefs without having to accept the teachings of their religious faith as a whole.”{7}

Mysticism: Captive to Man’s Composite View of God

Earlier, we saw naturalism and legalism as two forms of cultural captivity for Christians. Now we will consider another form which can take us captive, mysticism. In Colossians 2:18-19, Paul writes:

Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind, and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.

Here Paul is describing someone who drifts away by delighting in self-derived sources of truth, that is, “visions he has seen,” and other religious practices not taught by Christ. This person delights in mixing together teachings from different religions to come up with one’s own personalized religious experience. But Christ calls us to worship the Father and the Son, not angels or our own self sacrifice.

Your first reaction may be that this is not a major area of captivity for today’s Christians. However, when we begin to consider examples of this type of thinking, we realize that it is very prevalent in our society.

For example, consider the millions of people who joined Oprah Winfrey in extolling and following the teachings of Eckhardt Tolle, author of A New Earth, Awakening to Your Life’s Purpose. Tolle teaches a version of Eastern mysticism which he discovered in a vision. Taking his stand on visions, he teaches we are all part of the universal life force to which we should desire to return. He selectively misquotes Jesus throughout the book, identifying Him as one of the early proponents of this mystic religion. Most of Tolle’s followers come from Christian backgrounds, professing to be Christians trying to find a way to integrate his teaching with the teachings of Jesus.

One feature of Tolle’s teaching is the view that Jesus was one of many who are bringing a form of truth to us. He believes Buddha, Krishna, Mohammed are all trying to communicate the same truth in different ways. This viewpoint is seen in the National Study of Youth and Religion where over seventy percent of American 18- to 23-year-olds disagreed with the idea that only one religion was true. In our study of American born-agains between 18 and 40, we found that less than half of these born-agains believe that Jesus is the only way to heaven, not Mohammed or Buddha.

Asceticism: Captive to Focusing on the Flesh

A fourth form of cultural captivity identified in Colossians is asceticism. The American Heritage Dictionary defines asceticism as “the doctrine that a life of extreme self denial and austerity releases the soul from bondage with the body and permits union with the divine.” Asceticism was promoted in Jesus’ time by the Essenes of the Jewish culture and the Stoics of the Greek culture.

Since our hope is rooted in an imperishable life in heaven, one could adopt the view that this earthly body needs to be denied in light of our heavenly home. However, Paul warns us:

If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, “Do not handle, do not taste, do not touch!” (which all refer to things destined to perish with use) — in accordance with the commandments and teachings of men? These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence (Col 2:20-23).

Paul warns the Christians at Colossae not to fall for the idea that we must remove our body from all pleasures of the world to partake of the divine. He points out that obsession with self-abasement and severe treatment of the body actually focus our attention on the flesh. Thus, our focus is on eliminating fleshly indulgence rather than on living lives that please Jesus.

In our post-modern American culture, severe treatment of the body does not appear to be attractive to most young adults (except for extreme cases such as anorexia). Perhaps, though, it is evidenced by some forms of the “buy green” movement. What we do see is the opposite extreme, where an emphasis on bodily enhancement for the here and now takes our focus off the work of Christ. Of course, in other parts of the world such as South America, extreme asceticism is practiced among some believers.

We have seen four types of false thinking that could take Christians captive in Colossae of the first century and can in America today. The four types are naturalism, legalism, mysticism, and asceticism. If we recognize these forms of captivity, as Christians, we can be free of them. We must ask ourselves, Does this way of thinking add anything to the fullness of Christ? If I am already “complete in Him”,{8} how can these add-ons make me more complete? Obviously they cannot. So leave them behind and “as you have received Christ Jesus as Lord so walk in Him.”{9}

Notes

1. Steve Cable, “Emerging Adults and the Future of Faith in America,”; “Emerging Adults Part 2: Distinctly Different Faiths,” ; “The True State of American Evangelicals in 2011,” .
2. Cable, “Examining Our Cultural Captivity,” www.probe.org/examining-our-cultural-captivity/.
3. Colossians 2:10
4. Colossians 2:4
5. Colossians 2:7
6. Vine’s Expository Dictionary of New Testament Words.
7. www.thearda.com/Archive/Files/Descriptions/NSYRW3.asp. “The National Study of Youth and Religion,” www.youthandreligion.org, whose data were used by permission here, was generously funded by Lilly Endowment Inc., under the direction of Christian Smith of the Department of Sociology at the University of Notre Dame.
8. Colossians 2:10
9. Colossians 2:6

© 2011 Probe Ministries

Are you a believer wondering if you’re part of a dwindling population? Do people who follow hard after Christ—and show it by their actions and attitudes—seem to be a vanishing breed? Do you get the feeling that we’re living in a post–Christian culture? We’re not announcing the end of the Church in America and the West, but there is much cause for concern. We have the evidence straight from the mouths of believers—many of them caught up in captivity to the culture.

Here at Probe, we have been analyzing both existing and new original survey data to obtain a better grip on the realities of born-again faith in America today. Although the evangelical church has remained fairly constant in size as a percentage of our population over the last twenty years, these surveys show its impact on our society has continued to decline as the percentage of non–Christians has grown considerably over the same period. We see two reasons for this change:

1. The increased acceptance of pluralism removes the felt need to share our faith with others. In our new Barna survey, almost one half of all born-again 18- to 40-year-olds believe that Jesus is one way to eternal life, but Buddhism, Hinduism, Islam, etc. when followed well, will also result in eternal life.

2. Captivity to the culture rather than to Christ’s truth shapes believers’ perspectives on nearly every aspect of life. The recent National Study of Youth & Religion, a survey of 18- to 23-year-olds, shows that only a quarter of those affiliated with an evangelical church have a consistent set of biblical theological beliefs and that less than 2% of them combine those theological beliefs with a consistent set of biblical beliefs on behaviors and attitudes.

A combination of pluralism and cultural captivity eliminates both the reason for and the evidence of changed lives needed to effectively share the great news of the gospel of Jesus Christ. However, these problems are not unique to our time and country. In fact, these problems were key issues addressed in the letters of Peter, John and Paul back in the first century. In this article, we will use the writings of Peter to introduce Paul’s response to this problem as laid out in the book of Colossians with special emphasis on Col. 4:2-6.

As advocates of apologetics and a biblical worldview, we often focus on 1 Peter 3:15, which exhorts us to always be ready to give a defense for the hope of the gospel to anyone who asks. However, Peter points out that our testimony for Christ, goes far beyond our ability to make a reasoned defense. In the first chapter of his letter, Peter provides an excellent description of the hope of the gospel. He makes it clear that only through the resurrection of Christ can we can receive eternal life. He then goes on to describe the ways that we are called to “proclaim the excellencies of Him who called us out of darkness into His marvelous light.” Specifically, we are told to proclaim Christ through:

• our excellent behavior (1 Peter 2:11-17),

• our right relationships with others (1 Peter 2:18–3:14),

• a verbal explanation of why we believe the good news (1 Peter 3:15-16), and

• sound judgment for the purpose of prayer (1 Peter 4:7)

As our behavior and relationships cause observers to ask us to fully explain the hope that is driving these actions, we have the opportunity to speak the truth to them with words empowered by prayer (1 Peter 3:15-16). So Peter makes it clear that pluralism and cultural captivity are counter to the message of the gospel as portrayed in the lives of genuine believers.

Given this message from Peter, let’s take a more in–depth look at how Paul addresses this topic in his letter to the Colossians. In the first two chapters, Paul gives an in–depth description of what the gospel is and what it is not. In the New American Standard version, the reader is told to “set your mind on the things above” where we are living with Christ. Because we are residents of heaven, we need to consider our life on earth from that eternal perspective. From this point on in the letter, Paul lays out the same four instructions as Peter laid out on how we are to share Christ in this world.

In Colossians 3:5–17, we are given the standard for excellent behavior that our new self is being renewed to live in accordance with. As Paul makes clear in the first two chapters, this excellent behavior is not a qualification for heaven; after all, according to Colossians 2:9,  the audience of believers is already “complete in Christ.” Rather, the purpose of our excellent behavior is so the world can get a savory taste of heavenly living.

Then, in Colossians 3:18–4:1, Paul instructs us on the importance of good relationships in our families and at work. It is through our good relationships that the world can see the true meaning of “love your neighbor as you love yourself.” As Paul points out, in all of these relationships “it is the Lord Christ whom you serve.”

Paul then points to the remaining aspects of fully proclaiming Christ: through our prayers and our words. He addresses our prayer life as follows:

Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving;  praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; that I may make it clear in the way I ought to speak (Col. 4:2-4).

First, we are to devote ourselves to prayer, making it a strong player in ordering our lives. I think that “keeping alert in it” gives us the idea that we are to be ready to take something to prayer at any time during our busy daily schedule. Prayer is not to be strictly relegated to a set prayer time, but rather a real–time, always–on communication with God in response to the interactions and challenges of our day. Paul also indicates we should not be praying as a rote habit, but rather with an attitude of thanksgiving, knowing that God hears and responds to our prayers.

Secondly, Paul gives us a consistent topic for our prayers: that God would open up a door for the word in the lives of those who need to hear. We may live a life characterized by excellent behavior and good relationships. But, if we are not praying that God will use our lives to open up a door for the gospel, then we are short–circuiting the purpose of God in our lives. Let me say it directly to you: If you are not seeing doors opening for the word through your life, perhaps you should ask, “What am I praying for? Am I praying that God will open up opportunities for me to share Christ with others?”

Note that in the first chapter of Colossians, Paul explains the mystery of Christ we are to “speak forth” saying,

. . .That I might fully carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Col. 1:25-27).

We are praying for an open door to speak forth so that everyone can receive the promise of eternal glory through receiving Christ in their lives. In other words, we need to actively ask God to give us entrée into others’ lives to communicate the gospel so they can receive the riches of eternal life along with us. Do we really want this? It’s a prayer God is sure to answer. If so, we’re living according to a biblical worldview in one more essential way. If not, we risk the loss of succeeding generations.

Finally, Paul addresses the importance of our words in fulfilling our purpose as followers of Christ:

Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person (Col. 4:5-6).

We need to be wise in our relationships with those who don’t know Christ. The verse literally says we are to redeem the time spent with unbelievers. As followers of Christ, we have the privilege of taking the most temporal and earth–bound thing in the world, time, and converting it into something of eternal value through our behavior, our relationships, our prayers and the words we speak.

We are to make the most of each opportunity to season our speech with the grace of Christ. If our speech is regularly salted with references to God’s grace in our lives, we can tell from someone’s reaction how we should respond to them. If we are not looking for it, how can we know when God answers our prayers to provide an open door for the gospel? And why would we be praying for it unless we value what God is saying to us here?

In summary, we must make clear to upcoming generations of evangelicals that we have a consistent message from Christ and His apostles on these two points:

1. Jesus Christ is the unique Son of God and the only possible way to eternal life. Religious pluralism just doesn’t work.

2. We are called to live distinctly different lives—as captives of Christ not our culture—in our behavior, relationships, prayers and speech. Why? In order to be representatives of the good news of Jesus Christ in a world that desperately needs Him.

If we choose to live our lives as if these statements are untrue, we have allowed ourselves to be deceived by the persuasive arguments of the world. Let’s make the choice not to be taken captive and, instead, be bold and caring in proclaiming the truth for our Lord and Savior, Jesus Christ.

© 2011 Probe Ministries

As you examine your life, can you think of any lessons you wish you had learned earlier than you did?

I’m really glad I learned this lesson very early in my career as a Christian communicator. It’s made a world of difference.

God has graciously sent me presenting Christ and biblical truth on six continents before university students and professors, on mainstream TV and radio talk shows, with executives, diplomats and professional athletes.

He’s put me speaking in university classrooms and auditoriums, in embassies, boardrooms, and locker rooms. He’s had me writing for mainstream newspapers, magazines, and on the Internet about controversial subjects like sex, abortion, the afterlife, and reasons for faith.

As you might imagine, I’ve encountered many skeptics and objections to faith. I’ve learned much from my critics, the unpaid guardians of my soul.

But if I hadn’t learned this crucial lesson at the outset, would all those outreach doors have opened?

The Lesson

I learned it on an island in a river in Seoul, Korea. Over a million believers were gathered for Explo 74. One speaker that day was a prominent church leader from India who discussed how to best communicate the message of Jesus to the types of Buddhists in India. Here’s my paraphrase of his advice.

We could use two methods, he said. One was to begin by stressing the differences between Buddhism and Christianity. But that often gets people mad and turns them off.

A second way involved agreeing with the Buddhist where we could. We could say something like this: “I know that you as a Buddhist believe in Four Noble Truths.” (This is foundational to many strains of Buddhism.) “First you believe suffering is universal. As a follower of Jesus, I also believe suffering is everywhere. It needs a solution.

Second, you believe that suffering is caused by evil desire or craving. I believe something very similar; I call this evil desire sin.”

Third, you believe that the way to eliminate suffering is to eliminate craving. I feel selfishness needs to be eliminated, too. And fourth, you feel we eliminate craving by following the Eightfold Path: right understanding, right aspiration, right behavior, etc.

Here’s where I would suggest an alternative. For many years I, too, tried to eliminate my selfishness by seeking to think and do the right thing. But you know what happened? I became very frustrated because I lacked the power to do it. I realized that if I relied on God, He could give me the inner power I needed.”

Do you see the contrast between those two methods of approaching someone who differs with you? The first emphasizes differences and has the emotional effect of holding up your hands as if to say “Stop!” or “Go away!” The second begins by agreeing where you can. Your emotional hands are extended as if to welcome your listeners. If you were the listener, which approach would you prefer?

Start by Agreeing where You Can

In communicating with skeptics, start by agreeing where you can. You’ll get many more to listen.

I call this approach Advocacy Apologetics. You’re approaching the person as an advocate rather than an adversary. You believe in some of the same things they do. Expressing agreement can penetrate emotional barriers and communicate that you are for that person rather than against them. It can make them more willing to consider areas of disagreement.

Don’t compromise biblical truth; but agree at the start where you can.

Paul used this approach. He wrote (1 Corinthians. 9:19-23 NLT, emphasis mine):

I have become a servant of everyone so that I can bring them to Christ. When I am with the Jews, I become one of them so that I can bring them to Christ. When I am with the Gentiles who do not have the Jewish law, I fit in with them as much as I can.

 

Yes, I try to find common ground with everyone so that I might bring them to Christ. I do all this to spread the Good News.

Here’s an experiment: The next time you encounter someone who differs with you, take a deep breath. Pray. Ask God to help you identify three areas of agreement. Can’t find three? How about one? Discuss that first. Become an advocate for them. Maybe you’ll oil some stuck emotional and intellectual gears and nudge someone in His direction.

I came across your website and looking for first-hand eyewitness evidence of Jesus’ ministry. I wish to quote a line you wrote:

In the early years of the church the story of Jesus was being told and retold by eyewitnesses of these events.

Thanks for your question; it’s a good one. My first observation may sound a bit silly, although I don’t intend it to be so. But when I think about it, if there were no eyewitnesses to Jesus’ ministry, if literally no one witnessed anything of his teachings, miracles, etc., then it seems that we would simply have no record of these events at all (for no one would have witnessed them). But in fact, conservative scholars agree that we have a great deal of eyewitness testimony recorded in the New Testament documents themselves. For instance, the gospels of Matthew and John were written by two of Jesus’ original disciples. So both of these gospels are based on eyewitness testimony. Early church tradition claims that Mark’s gospel was based on the preaching of the apostle Peter (another eyewitness of Jesus’ life and ministry). And Luke’s gospel begins by noting the importance of eyewitness testimony to the ministry of Jesus:

Luke 1:1-4 says,

Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.

In addition, Peter (in his second epistle) wrote: “We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.”

Similarly, the apostle John begins his first letter this way:

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ (1 John 1:1-4 ).

Finally, Paul writes of seeing Jesus after his resurrection: “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord?” (1 Corinthians 9:1)

These are just a few examples. Others could be offered as well. But these are sufficient (I think) to show that the earliest records we have of the life and ministry of Jesus claim to be solidly grounded in eyewitness testimony.

I hope this is helpful.

Shalom in Christ,

Michael Gleghorn
Probe Ministries

Thank you for your reply, and I thank you for your efforts to answer my question. I appreciate that you took time out of your life to answer it.

However, what I am really after is a list of non-Biblical sources that back up the Biblical sources. If the events of Jesus really happened, it would be logical to assume that there would be plenty more writings of this event. Well, this would at least appear logical in my mind.

I know there were at least two historians, Josephus and Tacitus, and also the Jewish writings of the Talmud.  Why did these historians and sources only write a small amount? If Jesus really did turn water into wine, or fed 5,000 with two fishes, then this would attracted an incredible amount of attention.

It appears to me, and perhaps you can shed some light on this matter, that Christianity begun as a political movement whose ulterior motive was social control. It is only the fear of Hell that ultimately connects people to the Christian view, including mine.

Anyway, any correspondence would be appreciated. I’m not trying to debate you, but seek earnestly for answers.

Good questions! I’ve written a brief article which deals with some of the evidence you’re asking for. You can find it here.

One of the best book-length treatments that I’m aware of is Gary Habermas’s The Historical Jesus: Ancient Evidence for the Life of Christ..

Other helpful resources would be Lee Strobel’s The Case for Christ, Craig Evans’ Fabricating Jesus, and Robert Bowman and J. Komoszewski’s Putting Jesus in His Place.

Finally, I would highly recommend the articles dealing with the Historical Jesus by William Lane Craig, which you can find here.

These recommendations are all of high quality (some popular, some scholarly).

It’s important to understand that the New Testament documents are our earliest and best sources of information about Jesus. Many people don’t realize this, but it’s a fact that even liberal scholars don’t dispute. The New Testament was not originally written as a single volume. Rather, each book is an independent source of information about Jesus and early Christianity. In other words, what we have in the New Testament is not one source, but rather twenty-seven sources. Granted, many of these sources are authored by one individual (the apostle Paul), but my point is that these documents were originally separate, independent, sources of information. That’s an important point to bear in mind.

After the New Testament documents (and assuming you don’t include early Christian sources outside the Bible), the earliest non-Christian testimony about Jesus that survives is that of the Jewish historian, Josephus (near the end of the first century). After Josephus, there is Tacitus (a Roman historian) and so on. Three things must be borne in mind here:

1. Most of the written sources from the first and second centuries are simply lost to history. Only a fraction of what was written at this time survives to our own day. Thus, there could have been other sources of information about Jesus which are simply not available to us 2000 years later.

2. It’s really not strange that more non-Christian sources don’t record information about Jesus. After all, Jesus was a poor Jewish teacher who spent most of his time outside Jerusalem. Since most non-Christian historians of that time focused their writings on great political figures, military leaders, etc., it’s really not surprising that they wouldn’t mention someone like Jesus. Indeed, what’s actually surprising is that he IS mentioned by Josephus, Tacitus, etc. My point is this: Although Jesus is a hugely significant figure today, he was little known in the first century. The church is a worldwide phenomenon in our day, but it began as a very small offshoot of the Jewish religion. We shouldn’t think that Jesus’ name was a household term in the ancient world like it is today. The spread of Christianity took place over many centuries and continues today.

3. The Gospels (and other New Testament documents) should not be immediately discounted as reliable historical sources of information about Jesus. As I said, these are our earliest and best sources about Jesus. What’s more, we have good reason to consider these sources as reliable sources of information about Jesus. In addition to the resources recommended previously, see also Craig Blomberg’s The Historical Reliability of the Gospels.

Finally, I can only give a very brief response by email. Please be sure to check out some of the resources I’ve recommended above.

Michael Gleghorn

© 2009 Probe Ministries

If Jesus is truly God, then why did he have to be baptized?

You ask a very good question. Indeed, John the Baptist also wondered about baptizing Jesus (Matthew 3:14). John’s baptism was a baptism of repentance for the forgiveness of sins (Luke 3:3). But Jesus had no need for repentance or forgiveness (2 Corinthians 5:21; Hebrews 4:15; 1 John 3:5). Why, then, did Jesus seek to be baptized by John?

There may be a clue in how Jesus responds in Matthew 3:15: “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Baptism is a form of identification. Although Jesus had no sin to repent of, He seems to have wanted to be identified with John’s message of the need for repentance. This seems to be supported by Jesus’ own message (Matthew 4:17; Mark 2:15; etc.). Also, Jesus probably wanted to be identified with those receiving John’s baptism, namely, sinners. After all, Jesus came to be identified with us, and to die as a substitute for our sins (see 1 Corinthians 15:3; 2 Corinthians 5:21). Interestingly, Jesus’ death and resurrection, which is the basis for our forgiveness, is linked with baptism in passages like Romans 6:3-4.

At any rate, these are some of the reasons why I think Jesus sought to be baptized by John. I hope this information helps a bit.

The Lord bless you,

Michael Gleghorn

© 2008 Probe Ministries

I read your article “Evidence that Jesus Didn’t Become the Christ Till Centuries Later?” You cited two or three historians but no eye-witness accounts. I wonder if you can provide me with an eye witness account of someone (e.g. Pontius Pilate) who was alive at the time of the resurrection and within five years wrote an account of that (considering people forget details and add details with time). I understand that the gospels cannot be taken as eye-witness accounts as the first one wasn’t written till maybe 40 years after Jesus’ death, and supposedly the original copy doesn’t exist.

Along with most other conservative scholars, I actually do believe that the Gospels contain eyewitness testimony about the life, ministry, death and resurrection of Jesus. Many conservative scholars hold that the Gospel of Mark was written as early as the 50’s or 60’s of the first century. Furthermore, there is evidence from Mark’s passion narrative that he may have relied on a source dating to within seven years of Jesus’ crucifixion.

It’s true that we do not have the original manuscripts of any New Testament book. However, we have copies dating to the early second century and later. Also, it’s worth saying that we don’t have the original manuscripts for ANY book of the ancient world (not Plato, Aristotle, Tacitus, Pliny, Josephus, etc.). The New Testament manuscripts that we do possess are both earlier and more numerous than is true for any other book of antiquity.

Finally, about a non-Christian eyewitness source dating to within five years of Jesus’ death. There is none. The earliest non-Christian writings we have are probably those of Josephus, the Jewish historian, who was writing near the end of the first century.

Shalom,

Michael Gleghorn
Probe Ministries

Dear Probe, I have studied the Gospels. My question is: Did Jesus Christ preach Immortality? If so for certain ones or for all?

Thanks for your letter. Jesus taught that salvation (including eternal life) was freely available to all men through faith in Him alone (see John 3:16; 14:6). Technically, Jesus did not preach the Greek doctrine of the immortality of the soul. Rather, he taught that all men would be raised bodily from the dead, some to glory and everlasting life, others to shame and everlasting death in the lake of fire (See John 5:28-29; Revelation 20:11-15). Of course, there is an intermediate state between death and resurrection in which the physically dead experience personal, conscious existence (presumably in a disembodied state), but this is not man’s final state of existence. The final state is the resurrection of the body.

I personally believe that Christ died for all men and that all men are offered eternal life through faith in Him (See 1 Tim. 2:4-6; 2 Pet. 3:9). Unfortunately, not all men will avail themselves of this gift. Therefore, some will be condemned to eternal separation from God in the lake of fire (the second death).

I hope this is helpful.

Shalom in Christ,

Michael Gleghorn

© 2008 Probe Ministries

I found your article on what happens at death. My question is, if we are judged at death immediately, why do we say the in the creeds that at the second coming Jesus will judge the quick (living) and the dead since the dead have already been judged? Anxious to hear back from you. Thanks.

Thanks for your letter. There is what some have called a “judgment of faith” which takes place immediately at death and a “judgment of works” which takes place at some time afterward.

The “judgment of faith” may be in view in Hebrews 9:27. A good biblical example is the story of the rich man and Lazarus in Luke 16:19-31. Notice that the rich man finds himself in “Hades” after death, while Lazarus is in Paradise. This judgment is based on one’s relationship with the Lord and has nothing to do with works per se.

However, the Bible also speaks of a “judgment of works.” For unbelievers, this judgment will apparently take place just prior to the creation of the new heavens and new earth (see Rev. 20:11 – 21:1). Notice that even death and Hades are cast into the lake of fire at this time (Rev. 20:14). In other words, “Hades” (where the rich man went at death) is not to be equated with the lake of fire (which is where unbelievers will spend eternity after the Great White Throne judgment).

Believers will also experience a “judgment of works” at the judgment seat of Christ (see 1 Cor. 3:10-15). This judgment does not determine whether the person is saved or not, for this judgment only includes those who are already saved. It rather determines whether one will receive eternal rewards or not. Apparently, some believers will not receive any rewards (1 Cor. 3:15). Theologians do not agree on precisely when this judgment will take place. But most believe that it follows the initial “judgment of faith” at some later time. It certainly occurs before the creation of the new heavens and new earth (where resurrected believers will spend eternity in joyful fellowship with God and one another).

Hope this helps clear up some of the confusion.

Shalom,

Michael Gleghorn

© 2008 Probe Ministries

Please could you send me details about how to share my Christian faith with Hindu friends and any literature that I could use with them. At present I am running a large parent toddler group here in the UK [United Kingdom] and many Indian Hindus are coming and I need some good literature and advice on how to share Jesus with them. If you can help me please reply.

Thanks for your letter. One of the most useful resources I’ve found for this purpose is The Compact Guide to World Religions. This book not only includes chapters on the history and doctrine of various religions (including Hinduism), but it also includes helpful suggestions on how to share the gospel with such people.

Helpful articles on the Probe site include “Hinduism” and “Do All Roads Lead to God?”

Of course, by far the most important thing you can do is pray for these people, show them the love of Christ, and offer them peace and rest in their hearts through the forgiveness of sins by faith in Christ Jesus.

Hope these resources are helpful to you. Blessings to you in your ministry!

Michael Gleghorn

2007 Probe Ministries

Please help—I’m really worried Jesus won’t forgive me. I regressed and viewed a pornographic image. While praying for forgiveness a voice in my mind said it hurt like nails and that I had re-crucified Christ and that there was no sacrifice left for me. I’d heard of this verse but now I’m really worried is there any hope of forgiveness for me. Please, I’m worried really bad.

Sounds to me like you were hearing from a demon who was sending what scripture calls a “fiery dart” at you. Yes, your sin hurt the Lord. (Sometimes the Enemy throws some truth into the midst of his lies.) No, you did not crucify Christ because if you recall, His last words on the cross before He died were “it is finished,” or actually more accurately, “it is paid in full.” Lord Jesus fully paid for your sin of looking at porn 2000 years ago.

And no, it is not true that there is no sacrifice left for you. The verse you are thinking of is Hebrews 10:26, “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left.” But consider that equally true is the promise of 1 John 1:9, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

When a born-again Christian sins, God promises to forgive us. What you are exhibiting is the regret and remorse that shows God is continuing to give you the grace of repentance. The people Jesus doesnt forgive are the hard-hearted ones who refuse to ask for it.

Concerning Hebrews 10:26, listen to what theologian Dr. Wayne Grudem says about this verse:

“A person who rejects Christ’s salvation and ‘has treated as an unholy thing the blood of the covenant that sanctified him’ (Hebrews 10:29) deserves eternal punishment. This again is a strong warning against falling away, but it should not be taken as proof that someone who has truly been born again can lose his or her salvation. When the author talks about the blood of the covenant ‘that sanctified him, ‘the word sanctified is used simply to refer to ‘external sanctification, like that of the ancient Israelites, by outward connection with God’s people.’ The passage does not talk about someone who is genuinely saved, but someone who has received some beneficial moral influence through contact with the church.” (Bible Doctrine, p 343.)

Be encouraged, brother. Receive Gods forgiveness and cleansing according to the riches in Christ, which he has lavished on you (Eph. 1:8).

Blessings, Sue

© 2007 Probe Ministries