[Editor’s Note: In part 1 of this series, Jonathan McLatchie introduced the book of Acts for it’s miracle accounts and the evidential value they carry. He argues that at least some of these miracles cannot be rationally dismissed out of hand but rather carry demonstrable evidential value for understanding the events of biblical history. McLatchie began by focusing on the miracles of the Apostle Paul. In Part 2, we pick up with more Pauline miracles.]
Striking Elymas Blind:
Acts 13:4-12 recounts Paul’s and Barnabas’ encounter with a magician by the name of Bar-Jesus, also called Elymas, on the island of Cyprus. Luke indicates that “he was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God,” (v. 7). Elymas, however, “opposed them, seeking to turn to the proconsul away from the faith,” (v. 7). In response,
“[Paul] looked intently at him and said, ‘You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? And now, behold, the hand of the Lord is upon you, and you will be blind and unable to see the sun for a time.’ Immediately mist and darkness fell upon him, and he went about seeking people to lead him by the hand,” (v. 10-11).
So convincing is this miracle that it results in the conversion of the Proconsul, Sergius Paulus (v. 12). If indeed this episode represents the testimony of Paul, it is an episode about which it would have been difficult for Paul to be sincerely mistaken.
One specific detail that Luke gets right is that Cyprus was under the governorship of a Pronconsul. At the time of Paul’s journey (47-48 C.E.), there were about 12-15 senatorial provinces (which were under the governorship of a Proconsul), compared to a larger number of imperial provinces (which were under the governorship of legates, who were directly under the emperor’s control). Senatorial provinces were considered to be more peaceful and civilized, and therefore did not require troops to maintain the peace. Imperial provinces, on the other hand (such as Judea) had a standing military presence. Cyprus became a senatorial province in 22 B.C.E., meaning it was governed by a Proconsul instead of a legate or prefect (Cassius Dio, Historiae Romanae 54.4).[1] If Luke was simply making up details with no connection to actual events, it would have been easy for him to mistakenly call the governor a legate or to use some generic title. In fact, the evidence suggests that, by the time of the Flavian dynasty (commencing in 69 C.E. with the emperor Vespasian), Cyprus was transferred back to imperial control and under the authority of legates. If Acts were composed after 70 C.E., as many scholars maintain, it would have been even easier for Luke to err at this point. In an age before the internet and ease of access to information, small points of specialized local knowledge, such as this, evince the credibility of the account in Acts, since it would be significantly easier to get those details wrong than it would be to get them right. Details such as this would not be in the stock of common knowledge across the empire (see my essay here for a discussion of the significance of this type of evidence).
Another remarkable confirmation of the account in Acts is the identification of the Proconsul as Sergius Paulus. A Greek inscription of Soloi, on the northeast coast of Cyprus, is dated “in the Proconsulship of Paulus.” This inscription is shown in the photograph below:
Though we cannot say for certain, it is quite plausible that this is the same individual spoken of in Acts. Though the precise date of the inscription is uncertain, it likely belongs to the first century C.E. This individual is said to have served as Proconsul during the tenth year of an emperor, though the name is missing from the inscription. Ben Witherington notes, “If the emperor in question was Claudius, the inscription would date to about A.D. 50, but the very date line seems to be a later addition. It thus remains possible that this refers to the same Sergius Paulus as mentioned in Acts, but it is also possible on epigraphical grounds that the inscription comes from as late as the time of Hadrian in the second century.”[2] Nonetheless, regardless of whether this is the same individual or not, the inscription demonstrates a connection of the family to the island of Cyprus, consistent with the account in Acts.
There is another interesting inscription that was identified in Pisidian Antioch, shown below.
This inscription bears the name of “L. Sergius Paullus the younger, son of L.” (note that Paullus is the Latin spelling, whereas Paulus is the Greek spelling). It is probable that “L” stands for Lucius, given the limited number of commonly used first names among Roman men. The inscription reads, “To L(ucius) Sergius Paullus, the younger, son of L(ucius), one of the four commissioners in charge of the Roman streets, tribune of the soldiers of the sixth legion styled Ferrata, quaestor…” It has even been suggested that this could be the son, or another relative, of the Proconsul mentioned in Acts. Given the connection of this individual to Pisidian Antioch, is it a coincidence that Paul and Barnabas travelled to Pisidian Antioch immediately following these events, after Sergius Paulus’ conversion to Christianity? Pisidian Antioch was not the nearest or most obvious stop after Cyprus. It is plausible that Sergius Paulus convinced Paul to travel to Pisidian Antioch with a desire for his relatives there to hear the gospel.
These connections to the archaeological evidence strongly suggest that the account in Acts 13:4-12, in which Paul causes Bar-Jesus (Elymas) to go blind in response to his opposition to the gospel, represents the testimony of Paul himself.
Healing the Cripple at Lystra:
In Acts 14:8-10, we read,
“Now at Lystra there was a man sitting who could not use his feet. He was crippled from birth and had never walked. 9 He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well, 10 said in a loud voice, ‘Stand upright on your feet.’ And he sprang up and began walking.”
In this account, Paul miraculously heals a man in Lystra who had been crippled since birth, a feat which greatly impresses the crowds. Verse 11 indicates that, “when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, ‘The gods have come down to us in the likeness of men!’” Luke indicates that this was said in the Lycaonian language. The use of a native language, rather than Greek, was quite uncommon. Colin Hemer notes that “The use of a native language is unusual in the cosmopolitan, Hellenized society in which Paul moved. Lystra, however, as a Roman colony in a less developed part of Anatolia, preserved a language otherwise attested in a gloss in Stephanus of Byzantium.”[3] While Greek was widely spoken in urban centers and among the elite, rural populations (particularly in more isolated areas) retained their native tongue. This is, therefore, a specific (and unusual) local detail about Lycaonia that Luke gets right.
According to verse 12, “Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker.” A number of inscriptions have been identified that confirm that Zeus-Hermes was the local cult in Lystra. The first century Roman poet Ovid writes, in his poem Metamorphoses, about Zeus and Hermes visiting a town in Phrygia, disguised as mortals seeking hospitality.[4] Only an elderly couple, Baucis and Philemon, welcome them, and as a reward for their kindness, the gods transform their humble home into a temple and grant them their wish to die together. Phrygia and Lycaonia were both located in central Anatolia (modern day Turkey) and the story of Baucis and Philemon is generally thought to be set close to the border with Lycaonia. This is, therefore, another specific local detail that Acts gets right. The fact that Barnabas is identified as Zeus (the greater of the two gods), whereas Paul is identified as Hermes also reflects the ancient belief that, when two deities visited earth, the lesser god did the speaking.
These specific details relating to Lystra, related accurately by Acts, suggests that the account of the healing of the crippled man reliably represents Paul’s testimony.
Paul’s Prison Break in Philippi:
In Acts 16, Paul and Silas, while in Philippi, cast out a spirit of divination from a slave girl. This leads to them being dragged into the marketplace before the rulers by the slave girl’s owners, and ultimately lands them in prison for causing a disturbance, their feet being fastened in stocks. At midnight, as they are praying and singing in the prison, there is a great earthquake, which shakes the foundations of the prison. The text tells us that “immediately all the doors were opened, and everyone’s bonds were unfastened,” (v. 26). The jailer is about to take his own life, but Paul cries out, “Do not harm yourself, for we are all here,” (v. 28). This ultimately leads to the conversion and baptism of the jailer and his household. In verses 35-40, we read,
“But when it was day, the magistrates sent the police, saying, ‘Let those men go.’ 36 And the jailer reported these words to Paul, saying, ‘The magistrates have sent to let you go. Therefore come out now and go in peace.’ 37 But Paul said to them, ‘They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do they now throw us out secretly? No! Let them come themselves and take us out.’ 38 The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens. 39 So they came and apologized to them. And they took them out and asked them to leave the city. 40 So they went out of the prison and visited Lydia. And when they had seen the brothers, they encouraged them and departed.”
Paul briefly alludes to this episode in a letter to the Thessalonians: “But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict,” (1 Thess 2:2, emphasis added). This raises the question as to how the Thessalonians knew about Paul’s shameful treatment in Philippi. Turning to Acts 17:1, we read, immediately following Paul’s experience in Philippi, “when they had passed through Amphipolis and Apollonia, they came to Thessalonica.” The route taken by Paul was, in fact, a major Roman highway, the Via Egnatia. Amphipolis and Apollonia were overnight stops along that route. Paul’s route from Philippi to Thessalonica is depicted in the map below.
One can imagine, then, Paul arriving in Thessalonica having just come from Philippi, still full of indignation about the unjust and illegal treatment he had received there, and recounting to the new converts in Thessalonica what had happened. This dovetails with Paul’s allusion in 1 Thessalonians 2:2 to how he had “been shamefully treated at Philippi, as you know…”
The evidential force of this coincidence is enhanced by the fact that Acts does not appear to be utilizing 1 Thessalonians as a source — that is to say, these two writings are independent of one another. In support of this, it may be observed that 1 Thessalonians 1:9 emphasizes the conversion of pagans in Thessalonica: “. . . you turned to God from idols to serve the living and true God . . . ” The book of Acts, on the other hand, emphasizes the conversion of Jews and god-fearing gentiles (Acts 17:4). These are, of course, not mutually exclusive. Nonetheless, if the author of Acts were using 1 Thessalonians as a source, one would expect him to lay more emphasis on the conversion of pagans.
This undesigned coincidence provides evidence for the contention that the account of Paul’s prison break in Philippi, resulting from the earthquake, in fact represents Paul’s own testimony. The account is also linked to Paul having cast out a spirit of divination from the slave girl, which was the incident that led to his imprisonment along with Silas in Philippi.
The Raising of Eutychus:
Acts 20:7-12 recounts the raising of Eutychus, a young man who fell asleep during Paul’s sermon, and fell to his death from a third-story window. According to verse 9-10, “being overcome by sleep, he fell down from the third story and was taken up dead. But Paul went down and bent over him, and taking him in his arms, said, ‘Do not be alarmed for his life is in him.’” The word νεκρός, used in this text, refers to a literal death rather than merely a lack of consciousness. Though some have disputed that Luke intended to convey that Paul raised Eutychus from the dead, and have asserted instead that Paul simply recognized vital signs in Eutychus, this is not the plainest reading. Ben Witherington observes,
“Though there has been considerable debate, v. 9b does say he was picked up dead; the text does not say it appeared as if he was dead (contrast 14:19). In short, in what follows we have a miracle tale about the raising of the dead, following the usual form of such a tale with the confirmation of the cure and the reaction of the observers at the very end of the narrative.”[5]
Moreover, as a medical physician (Colossians 4:14), Luke would likely have been able to distinguish between someone who was dead and someone who was merely unconscious or in a coma. If Eutychus had been merely injured or in a deep faint, Luke probably would have noted that rather than describing him as “dead.”
Unlike the previously discussed miracles, Luke claims to have been witness to this miracle himself (verse 7). That Luke was indeed Paul’s travelling companion is borne out by numerous lines of evidence, both internal and external, which I will not unpack in detail here. Luke’s demonstrated track-record of historical scrupulousness also indicates that he was in the habit of being truthful. Moreover, Luke, in travelling with Paul amidst the persecutions that Paul experienced — including being present with Paul in Caesarea Maritima, where Paul was imprisoned for two years (Acts 24:27) and then again as Paul set sail for Rome to stand trial before Caesar (Acts 27-28) — put his neck on the line for the gospel. Paul indicates that Luke was present with him during his first imprisonment (Col 4:14; Philem 24) and again during his second imprisonment in Rome (2 Tim 4:11). This, again, evinces Luke’s sincerity.
The Miracles of Peter
Luke indicates that he was present with Paul in Jerusalem when Paul visited the elders of the Jerusalem church (Acts 21:17-18). Luke mentions James, Jesus’s brother, by name, and indicates that “all the elders were present,” (v. 18). According to Galatians 2:9, the leaders of the church in Jerusalem included James, as well as Simon Peter, and John the son of Zebedee. Luke was also present with Paul when Paul was imprisoned in Caesarea Maritima for at least two years (Acts 24:27), in relative geographical proximity to Jerusalem (a two or three day journey on foot). Luke would have presumably had ample access during this time to the apostles. He was, therefore, in a position to know what the apostles were claiming. Luke, moreover, indicates in his address to Theophilus, in the prologue to his gospel, that he was interested in the testimony of “those who from the beginning were eyewitnesses and ministers of the word.” The numerous points of specific confirmation of the gospel of Luke also indicate that Luke extracted reliable information from the apostles concerning Jesus’s ministry. Taken together, these considerations support that Luke had access to, and reliably represented, the apostles’ claims.
Peter in particular is reported to have performed various miracles that one could not readily be sincerely mistaken about (see those miracles performed, or experienced, by Peter in the list supplied at the beginning of this article). In addition to healing individuals who were lame (Acts 3:2-10) or paralyzed (Acts 9:33-34), he is alleged to have raised Dorcas from the dead, an incident which became known throughout all Joppa and resulted in many conversions (Acts 9:36-42). Peter also struck Ananias and Saphira dead at a word, as God’s judgment for having lied about the price obtained for their land, an incident that caused great fear to come upon the whole church (Acts 5:1-11). Furthermore, Peter experiences a miraculous prison break, where he is led out of the jail by an angel (Acts 12:6-11). There is also another incident where the apostles as a group are liberated from prison by an angel (Acts 5:18-20). The other apostles are also said to have performed many signs and wonders, healings and exorcisms, though no details are supplied (Acts 5:12-16).
The Miracles of Philip the Deacon
Luke indicates that he lodged at the house of Philip the deacon: “On the next day we departed and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him” (Acts 21:8). Thus, Luke was in a position to know what Philip himself claimed concerning his activities and alleged miracles. According to Acts 8:6-8,
“[T]he crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did. For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed. So there was much joy in that city.”
Moreover, Philip’s encounter with the Ethiopian Eunuch, in Acts 8:26-38, though not a miracle per se, is nonetheless an occasion of special providence, since the Ethiopian coincidentally happens to be reading Isaiah 53, a major text in the Hebrew Bible concerning the Messiah, which Philip is consequently able to explain to him (see my detailed essay on Isaiah 53 here). In Acts 8:39-40, we read of another miraculous event following the Ethiopian’s baptism: “And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.” The sudden transportation of Philip to Azotus, about twenty miles north of Gaza, is surely an event about which one could hardly be sincerely mistaken.
The Evidential Value of the Miracles in Acts
I have argued in the foregoing that the accounts in Acts concerning the miracles performed, and experienced, by Paul, Peter and Philip actually represent the testimony of those individuals. Given the nature of those alleged miracles, it is quite implausible that they could be sincerely mistaken. I have argued at length elsewhere that the context of persecution evinces the sincerity of Paul and the other apostles (see my article on this here). The miracles recorded in Acts, therefore, provide further support for the truth of Christianity.
References:
[1] Strabo, The Geography of Strabo. Literally Translated, with Notes, in Three Volumes., ed. H. C. Hamilton (Medford, MA: George Bell & Sons, 1903), 71–72.
[2] Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998), 399–400.
[3] . Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (Winona Lake, IN: Eisenbrauns, 1990), 110.
[4] P. Ovidius Naso, Metamorphoses, ed. Arthur Golding (Medford, MA: W. Seres, 1567).
[5] Witherington 1998, Acts 20:9-10.
Recommended Resources:
Miracles: The Evidence by Frank Turek DVD and Mp4
Two Miracles You Take With You Everywhere You Go by Frank Turek DVD, Mp3 and Mp4
Why We Know the New Testament Writers Told the Truth by Frank Turek (DVD, Mp3 and Mp4)
Can All Religions Be True? mp3 by Frank Turek
Dr. Jonathan McLatchie is a Christian writer, international speaker, and debater. He holds a Bachelor’s degree (with Honors) in forensic biology, a Masters’s (M.Res) degree in evolutionary biology, a second Master’s degree in medical and molecular bioscience, and a Ph.D. in evolutionary biology. Currently, he is an assistant professor of biology at Sattler College in Boston, Massachusetts. Dr. McLatchie is a contributor to various apologetics websites and is the founder of the Apologetics Academy (Apologetics-Academy.org), a ministry that seeks to equip and train Christians to persuasively defend the faith through regular online webinars, as well as assist Christians who are wrestling with doubts. Dr. McLatchie has participated in more than thirty moderated debates around the world with representatives of atheism, Islam, and other alternative worldview perspectives. He has spoken internationally in Europe, North America, and South Africa promoting an intelligent, reflective, and evidence-based Christian faith.
Originally posted at: https://bit.ly/3G2VNtu
What No One Ever Told You About the Book of Revelation with Dr. Chip Bennett & Dr. Warren Gage
PodcastWhat’s the true meaning of the Book of Revelation? Is it only about the end times, or have we overlooked its deeper roots in the Old Testament? For centuries, Christians have wrestled with its symbols and prophecies—could it be that we’ve been missing the bigger picture?
This week, Frank welcomes Dr. Chip Bennett, pastor of Grace Community Church in Sarasota, FL along with his mentor and biblical scholar, Dr. Warren Gage, to reveal the often-ignored historical and theological context behind the Book of Revelation. Tune in as Frank, Chip, and Warren explore how early Christians—and the Church Fathers—understood this mysterious book and what modern readers might be missing. Together, they’ll tackle questions like:
Discover how the original recipients of Revelation would have read it, and why modern day readers need to recover a historical hermeneutic to understand it properly. This is a must-hear conversation for any and all Bible readers so don’t keep it to yourself–share it with a friend to help them connect the dots!
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
Grace Community Church – Sarasota, FL
YouTube playlist – The Revelation Project with Chip & Warren
Chip on TikTok
Chip on YouTube
Dr. Warren Gage on YouTube
WatermarkGospel.com/Revelation – The Book of Revelation Explained in 5 Minutes!
DrWarrenGage.com/Revelation – Revelation resources
Is It Wrong to Doubt?
Theology and Christian ApologeticsIn the age of critical thinking, many people doubt their beliefs. Churches teach dogmas and present their faith as certain, as if there is no room for doubt. Secular and scientific sectors are intrinsically linked to doubt. Claude Bernard, the father of modern Physiology, states that the doubter is “the true scientist; he doubts himself and his interpretations, but he believes in science.[1] Can faith and doubt coexist? Are not they two ends of the spectrum? Is doubt good or bad? This article will try to answer these questions.
Types of Doubt: Good or Bad
Christians usually perceive doubt as a bad thing. Many pastors encourage their congregations to just believe, quoting verses such as Matt 17:20, Mark 4:40. Probably the most quoted verse is when Jesus answered “Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, ‘Be taken up and thrown into the sea,’ it will happen. And whatever you ask in prayer, you will receive, if you have faith” (Matt 21:21 ESV). This paper is not written to refute such sermons, but it is written to help those who are struggling with doubt to revise the type of doubt that they are experiencing and find rest in their doubt without losing their faith or practicing blind faith.
Because of the negative image of doubt, many people think that it is part of the fallen nature of man; therefore, believers should get rid of it totally and stop questioning their faith. But the question that is being raised here is: Is doubt always bad? Anne Fagot-Largeault states, “The difference between dogmatic skepticism and scientific doubt is that the skeptic is forever in doubt, while for the scientist, the doubt is temporary, a suspension of judgment that avoids coming too quickly and erroneously to a conclusion. It is a difficult passage that must be traversed.”[2] This distinction allows readers to think that there might be different types of doubt, and some of these are good and healthy, while others are bad or destructive.
In the age of social media and unverified information, skepticism has become more common. While information is readily accessible with just a click, verifying every piece of it is often impractical. In science, doubt is the starting point of any investigation—it drives the search for new knowledge. Without doubt, scientific progress might never have occurred. The same principle applies to everyday life. For example, if a driver approaches an intersection without questioning whether other cars are coming from either side, the risk of an accident increases. Healthy skepticism means withholding judgment until sufficient evidence is available. In medicine, physicians are encouraged to communicate their uncertainties with patients. Even tentative information can help patients make meaningful lifestyle changes. Therefore, doubt should not be viewed as inherently negative; instead, people should learn how to apply it wisely.
Types of Doubt: Factual or Emotional
When it comes to religion, doubt is often seen as something negative—the opposite of faith. We are usually told that the heroes in the Bible rarely, if ever, questioned God. But is that really the case? Gary Habermas defines doubt as “uncertainty regarding God or our relationship to him.”[3] He divides the types of religious doubt into factual, emotional, and volitional uncertainty. He concludes that emotional doubt is not identified by the questions of the doubters, where once the question is answered, the doubt is gone. In fact, emotional doubters “often think that they are just one more apologetics book away from solving their pain, but their momentary hope is usually followed once again by another emotional challenge.”[4] Therefore, it is very important to define what type of doubt the believer is having. Is it factual, and he needs evidence? Or is it emotional because of underlying hate the doubter has?
Type of Doubt: Biblical Doubt
In the realm of Christianity, is it wrong to doubt? Is it wrong to doubt the Bible, its historicity, and authenticity? In fact, many great Christians started as doubters of the truth and ended up great believers after a thorough investigation. This is how the field of apologetics came about. When heresy and counter-biblical ideas started spreading in early Christianity, apologists such as Justine Martyr, Irenaeus, Tertullian, and many others defended the Bible by using philosophical and historical methods. Later on, after the scientific revolution, apologists such as Henry M. Morris, John Lennox, and Alister McGrath used science to defend the biblical narrative.
Even in the Bible, many prophets and apostles doubted their beliefs. Job and Thomas might be the most famous doubters in the Bible who asked many questions revealing a great doubt, without getting into despair.
The Case of Job
The book of Job presents more than enough material on the expression of doubts concerning God. The basic story runs this way: God allowed Satan to test Job, who was a righteous man with great faith (Job 1:6-12; 2:1-7). His sons and daughters were killed in a storm. Most of his servants and livestock were killed by robbers. Job himself was in pain, inflicted over his entire body by sores (Job 1:13-19; 2:7-8). Even his wife suggested that he give up his integrity, curse God, and die (Job 2:9). But during the middle of all this pain and suffering, Job posed heart-distressing questions, expressing a death wish (Job 6: 8-9). He wondered if God is oppressing him while approving the actions of the wicked (Job 10:3). He demanded that God just leave him alone (Job 10:20-21) and stop trying to frighten him (13:21)! In this time of great distress, Job “challenged God to a debate (13:3)! He thought that he had a right to state his case and have God reply (13:22). Job wanted to offer his arguments in order to justify himself (23:4-5).”[5] But, God remained silent (Job 19:7; 30:20). All these seem to be emotional questions revealing emotional doubts. Later on, Job repented but kept asking good questions. The most important question he asked is, “But where shall wisdom be found? And where is the place of understanding?” (Job 28:12, 20). The factual conclusion that Job resided to lies in what God said to man, “Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding” (Job 28:28). The book of Job never revealed to us why he suffered, but Job “realized that he knew enough about God to trust Him in those things that he did not understand (42:1-6).”[6]
The Case of Thomas
In John 20, in an account of post-resurrection appearances of Jesus, Thomas earns his title of “doubting Thomas” by declaring, “unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe” (John 20:25). Later, Jesus appears to the disciples and invites Thomas to look and touch his wounds. It was an invitation to investigate and believe. Thomas did not sin in his act of doubt, but he lost the blessings of Jesus to those who would believe without seeing (John 20:29). As Habermas states,
The Bible never said, just believe and do not demand answers. Jesus said, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you” (Matt 7: 7). In a moment of doubt, ask questions, investigate, and pray. Jesus will not shy away from using evidence to answer doubts. This is what the Bible teaches.
Conclusion
Not all doubt is condemned, and not every question is considered sinful. In the Bible, some doubt is rebuked; however, God honors repentance, as with Job. God allows the honest expression of feelings, even if it is inappropriate or untrue. But this does not mean we have a free pass to blame God for whatever happens to us. There is a big difference between sincere, spontaneous questions and a persistent attitude that challenges God’s character. Believers like Job grew during their times of doubt. Even today, while uncertainty can have its downsides, it can also teach us valuable, even essential, lessons.
References:
[1] Bernard, Claude. Introduction à L’étude de la Medicine Experimental.” (1865). https://classiques.uqam.ca/classiques/bernard_claude/intro_etude_medecine_exp/intro_etude.html
[2] Anne Fagot-Largeault, retrieved from: https://www.canalacademies.com/emissions/institut-de-france/rentree-des-academies/le-doute-seance-de-rentree-solennelle-2010-des-cinq-academies.
[3] Gary Habermas, “Dealing with Emotional Doubt,” in Passionate Conviction: Modern Discourses on Christian Apologetics (Nashville: B&H Publishing Group 2007), 55.
[4] Ibid., 56.
[5] Gary Habermas, The Thomas Factor: Using Your Doubts to Draw Closer to God (Broadman & Holman: Nashville, TN, 1999) https://www.garyhabermas.com/books/thomas_factor/thomas_factor.htm.
[6] Ibid.
[7] Ibid.
Recommended Resources:
The New Testament: Too Embarrassing to Be False by Frank Turek (DVD, Mp3, and Mp4)
Why We Know the New Testament Writers Told the Truth by Frank Turek (DVD, Mp3 and Mp4)
Debate: What Best Explains Reality: Atheism or Theism? by Frank Turek DVD, Mp4, and Mp3
I Don’t Have Enough Faith to Be an Atheist (Paperback), and (Sermon) by Norman Geisler and Frank Turek
Sherene Khouri was born into a religiously diverse family in Damascus, Syria. She became a believer when she was 11 years old. Sherene and her husband were missionaries in Saudi Arabia. Their house was open for meetings, and they were involved with the locals until the government knew about their ministry and gave them three days’ notice to leave the country. In 2006, they went back to Syria and started serving the Lord with RZIM International ministry. They traveled around the Middle Eastern region—Turkey, Jordan, Egypt, Lebanon, Syria, and United Arab Emirates. Sherene was also involved in her local church among the young youth, young adults, and women’s ministry. In 2013, the civil war broke out in Syria. Sherene and her husband’s car was vandalized 3 times and they had to immigrate to the United States of America. In 2019, Sherene became an American citizen. Sherene is an Assistant Professor at Liberty University. She teaches Arabic, Religion, and Research classes. Additionally, she holds a Ph.D. in Theology and Apologetics, M.A. in Christian Apologetics from Liberty University, and B.S. in Biblical Studies from Moody Bible Institute. Currently, Sherene is also working on a Master of Theology in Global Studies at Liberty University and M.A. in Arabic and linguistics from PennWest University
Originally posted at: https://bit.ly/3TipBFC
Are We in the End Times? Plus More Q&A
PodcastAre we the generation to witness the triumphant return of Jesus? After all, aren’t we seeing all the signs being fulfilled on the news right now? In this midweek episode, Frank unpacks end times views, challenges popular assumptions about prophecy, and answers tough listener questions related to feminism and the importance of the epistles in teaching us how to live the Christian life. Tune in as he tackles questions such as:
You’ll also learn why Frank thinks the best advice is to “always be ready” and stay tuned for even more mind-blowing insights about the Book of Revelation coming up on the next two episodes of, ‘I Don’t Have Enough Faith to Be an Atheist!’
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
9 Discoveries That Support the Biblical Exodus in Egypt
Ryan Burge on X
Does Jesus Ever Talk About Homosexuality?
4. Is the NT True?, Theology and Christian ApologeticsI was in my mid-20s living in San Diego. I joined some people from a nearby church and went to a Pride parade to pass out water, give hugs, and hold signs saying “We are sorry the church hasn’t loved you the way Jesus would” (or something along those lines). All of a sudden, I was descended upon by a film crew with a microphone asking me what Jesus had to say about homosexuality. I was not expecting this, but I was giddy to share the love of Christ and talk about how we are all sinners saved by grace and how Jesus never singled out homosexuality as worse than any other type of sexual immorality. In the middle of my sentence (which I had been certain would be received with amazement, tears, and more questions about how to know this Jesus guy), the film crew interrupted me and said, “NOTHING. He said nothing about homosexuality.” And then they walked away without a word, off to find their next “interview.”
I sat there dumbfounded. What had just happened? And was it true that Jesus never said anything about homosexuality? And if not, why not?
Spoiler alert: Jesus really doesn’t ever address homosexuality specifically, and in our current sexual climate, this argument is being trotted out regularly to convince people that Jesus, therefore, didn’t really have an opinion on the topic (or He tacitly affirmed it).
I have always been drawn to the epistles and Revelation. The Gospels were a little less interesting to me because I couldn’t quite picture Jesus. I knew what the New Testament taught about sexuality, but it had never occurred to me that our theology hadn’t come from Jesus Himself. If your kids are coming to you asking why, here are a few things to help them think through the topic.
While it is true that Jesus never specifically mentions homosexuality, it doesn’t mean that He had nothing to say about sexuality or marriage. Jesus employs the K.I.S.S. method [1] and consistently points His listeners back to how things were in the beginning, with male and female, united for life, not to be separated (Mark 10:2-9). But some people assume that since He didn’t specifically mention homosexuality that must mean He was at least ambivalent about it. Such a conclusion does not give enough weight to what Jesus did say or why He only addressed certain topics. (For example, He didn’t say anything about bestiality or incest, either. To be consistent with this argument, you’d have to argue that He was on the fence about those things, too.)
The one thing we know He didn’t say was that certain types of sexual immorality were more damnable than any other. After all, sexual sins always involve us sinning against our own bodies (1 Corinthians 6:18). We are all equal at the foot of the cross.
Yes, Jesus came to die for the whole world (John 3:16). An often overlooked part of the Gospels, however, is that He came for the Jewish people (Israel), first. (Matthew 15:24). His entire 3 ½ year ministry was focused on this one demographic (though He never turned a gentile away because of it). In Romans 1, Paul clarifies multiple times: “First for the Jew, then for the Gentile.” So keep in mind that Jesus’s primary message was to Jews — the people who were then tasked with taking the good news to the ends of the earth (Genesis 12:2-3, Matthew 28:18-20). [2]This brings me to my next point.
The Jews already knew what the Law said about homosexuality, so they were a step ahead of most gentile cultures. The law of Moses was very specific about sexual morality (Leviticus 18 and 20). It lists every single possible person (or thing) a Jew was prohibited from having sex with. Why was it that specific? Because every single one of those sexual behaviors was happening or even commonplace in the land of Canaan! God warns them not to do any of these things, or they would be destroyed just like the Caananites were (Leviticus 18:28).
When Jesus came to the first-century Jews, they had known for generations what sexuality was intended to be. He didn’t need to reiterate this or go into specifics. This would be like coming to America to spread the message of driving on the right side of the road: your audience already knows it. When do we see homosexuality mentioned in the New Testament? You guessed it: when the author was speaking to a gentile audience who did not have familiarity with God’s laws regarding sexuality.
In summary:
Jesus did not have to address every different type of sexual immorality to advocate for biblical sexuality. He stuck to original design and even doubles down in Mark 10:5-9. We can do the same with our kids every time they come to us with “But what about [fill in the blank with new sex, gender, or marriage question]?” Just keep pointing them back to God’s original design, and things get a lot simpler. Remind them we are all prone to wander from God’s design. Every single one of us. We are all equal at the foot of the cross as image-bearers struggling to accurately reflect God’s image.
References:
[1] K.I.S.S. = Keep it simple, stupid! A motto drilled into us by my freshman year biology teacher/coach
[2] Notice that not a single apostle was a gentile.
Recommended Resources:
Correct not Politically Correct: About Same-Sex Marriage and Transgenderism by Frank Turek (Book, MP4, )
Legislating Morality: Is it Wise? Is it Legal? Is it Possible? by Frank Turek (Book, DVD, Mp3, Mp4, PowerPoint download, PowerPoint CD)
The Great Book of Romans by Dr. Frank Turek (Mp4, Mp3, DVD Complete series, STUDENT & INSTRUCTOR Study Guide, COMPLETE Instructor Set)
Jesus, You and the Essentials of Christianity by Frank Turek (INSTRUCTOR Study Guide), (STUDENT Study Guide), and (DVD)
Hillary Morgan Ferrer is the founder and President of Mama Bear Apologetics. She feels a burden for providing accessible apologetics resources for busy moms. She is the chief author and editor of the bestselling books Mama Bear Apologetics: Empowering Your Kids to Challenge Cultural Lies, Mama Bear Apologetics Guide to Sexuality: Empowering Your Kids to Understand and Live Out God’s Design, and the soon to be released Honest Prayers for Mama Bears. Hillary has her master’s degree in biology and loves helping moms to discern truths and lies in both science and culture. She and her husband, John, have been married for 16 years and minister together as an apologetics team. She can never sneak up on anybody because of her chronic hiccups, which you can hear occasionally on the podcast and in interviews.
Originally posted at: https://bit.ly/448Dz36
Scientific Evidence for the Soul with Neurosurgeon Dr. Michael Egnor
PodcastIs there scientific proof of the soul? And if science is all about what can be measured, how do we explain things like consciousness, free will, and near-death experiences? This week, we’ll explore one of the most profound questions of human existence: are we just matter, or something more?
Joining Frank in this eye-opening podcast episode is Dr. Michael Egnor, a practicing neurosurgeon, neuroscientist, and Professor of Neurosurgery at Stony Brook University. In his new book, ‘The Immortal Mind: A Neurosurgeon’s Case for the Existence of the Soul‘, co-authored with Denise O’Leary, Dr. Egnor draws from over 7,000 brain surgeries and decades of experience to challenge the popular materialist view of the human person. Together, Frank and Michael will tackle questions like:
From fascinating case studies to philosophical insights from Aquinas and Aristotle, this episode will challenge the materialist narrative that you are just your brain. If you know someone who’s scientifically minded but open to deeper questions about human nature, this book is a must read! Be sure to grab your copy today and check out more of Dr. Egnor’s work at the Discovery Institute website listed below.
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
Mike’s book: The Immortal Mind: A Neurosurgeon’s Case for the Existence of the Soul
Mike’s presentation: The Scientific Evidence of the Human Soul
Discovery Institute: Mind Matters News
Mike’s articles at the Discovery Institute
The Heroes of Pride Month
Theology and Christian ApologeticsI have been writing a series about Pride Month to highlight the truth behind the lives of the LGBTQ+ figures we are commanded to celebrate. Young Christians considering attending state universities should be aware of the kind of propaganda they will encounter and how to respond in a bold yet loving manner that affirms the free offer of salvation through Christ to all. These so-called “heroes” lived lives of “activism” and “helping the marginalized.” They are held up as people whom the young should imitate. ASU’s library commands us to “Celebrate” them. ASU is currently the largest state university in the country, weighing in at 180,000 students, so it has a sizable impact for this sex philosophy. Yet when we take an honest look at their lives, we see that they were hypocrites who harmed the very marginalized they claimed to defend. They offer no ideas on how to receive a new heart or find redemption. They lead their followers with promises of liberation, only to march them straight into the utter meaninglessness of “do as I say, not as I do” and imprisonment to sin.
Judith Butler is one of the most celebrated intellectuals behind the modern LGBTQ+ movement. A philosopher by trade, Butler has been crowned the patron saint of gender fluidity. She is best known for teaching us that gender isn’t something we are—it’s something we perform. Like a Broadway show, but with less coherence and worse costumes.
But before she denied the existence of objective reality as a mere power relation, Butler was raised in a Jewish home in Cleveland. As a form of discipline, her parents sent her to Hebrew school, hoping, perhaps, that a little theology would straighten her out. It did the opposite. There, she began grilling rabbis with tough philosophical questions: Why can only men read the Torah in services? Who decides what the Torah means? Underneath these lay a deeper question, one that shaped her thinking for decades: Why does God permit evil—especially in light of Jewish suffering?
The Came Hegel
She didn’t find answers that satisfied her. So she turned, instead, to Hegel. From him, she learned that all is one, that distinctions are illusions, and that we are climbing a dialectical staircase toward divinization. Everything is performance (all is one). Even performance is performance. Followed consistently, only the ego and its ideas/desires exist; there is no material world by which to test ideas and define simple concepts like “man and woman.” The psychoanalytic process is no longer about integration into reality but about conforming reality into whatever the ego wants.
Why is there suffering? Suffering is due to social constructs that interfere with individual desires, constructs imposed upon the individual ego by a judgmental society seeking to defend its power structures (this is foreshadowing something to come). And if suffering is constructed, then it can be deconstructed. If reality is imposed, then it can be reimagined. Truth is no longer discovered; it is declared.
If you think you’re a they/them, then you are. That’s all it takes. Just think it—and it is so.
There is no objective reality by which to test this. No external world to provide correction. The scientific method—laughable! Biology—repressive! That old wives’ tale that all human babies come from one biological mother and one biological father—how quaint! Gone is the humility of science and the moral law of God; in their place stands the imagination of the self, armed with a self-contradiction and a moralistic platitude. She even asserts that believing in two sexes is fascism!
The Real Moral Test
But here’s where the rubber meets the road.
For all her public moralism about power, justice, and women’s rights, Butler was strangely silent—indeed, complicit—when it really mattered. When the #MeToo movement urged us to “believe victims,” Butler didn’t. In fact, she did the opposite. She wrote a private, behind-the-scenes letter to the president of NYU defending her close friend and fellow gender theorist, who had been accused by a graduate student of sexual abuse and manipulation.
Let that sink in: Butler, long-time critic of power abuse and patriarchal academia, used her own power to shield an alleged abuser from consequences. She didn’t rush to defend the vulnerable. She rushed to protect the powerful—because that powerful person was one of her own.
This is the same Judith Butler who has built a career decrying systems of oppression, who teaches entire generations that moral hierarchies are tools of domination. But when a real moral test arrived, she flunked it. Not because she misunderstood her theory—but because she lived it out.
She later expressed some regret that maybe she may have defended privilege. Weak. But here’s the thing: before you start thinking “hey, we all make mistakes,” you must remember that isn’t the standard she has imposed on others. She demanded works righteousness conformity to her intersectionality power structure activism. There is no grace and no redemption. She can say “whoops” all she wants, but what this exposes is that in old age, after a lifetime of gender activism, she committing heinous wrongs and has seen no personal transformation.
As the fool said to King Lear: you shouldn’t have grown old until you grew wise.
Sadly, there is no such thing as wisdom for Butler because that requires objective reality, and the ego must deny itself to pursue truth. Wisdow laughs at her claim that “all is performance.”
You see, Butler’s gender theory has no room for integrity, no path to repentance, and no standard of justice beyond power itself. The ego is the highest standard. Her entire worldview boils down to this: “Do what you think is true. Reality is what you say it is.”Which works just fine—until she has more power and decides that you are the problem. Then letters are written to defend her friends.
Are you starting to see a theme behind these heroes?
This is what makes her a hero of Pride Month. Not because she offered a path to redemption or renewal. She didn’t. But because she gave the movement a philosophical excuse (albeit a nonsensical one) to cast off all restraint—gender, biology, objectivity, morality—and replace them with the ego and its desires.
What’s the pattern in what these heroes taught and how they live?
This is an incoherent philosophy on which to build a life. And yet, in our sin, it is the philosophy we all start with. Judith Butler and the LGBTQ+ movement are no different than the rest of us on this point: we have all sinned and come short of the glory of God. And it is also true that while we were yet sinners Christ died for us. If any of us is to find redemption, fulfillment, and true authenticity, it is in Christ alone.
This is why Butler matters to the LGBTQ+ movement. She gave it its defining creed: “You are whatever you think you are.” It’s a childish idea dressed up in the language of liberation. But it leads not to freedom, only to hypocrisy from which she cannot escape even in old age—and not to justice, only to self-justification.
She is, in short, the perfect hero for a movement that celebrates “authenticity is however you feel now” without accountability, and identity without objective reality. Pray with me that those who are caught up in captivity to this philosophy see their need for Christ and turn to him.
You can find the other posts in my Pride Month Heroes series on my Substack, which is drowenanderson.substack.com.
Recommendations:
Correct not Politically Correct: About Same-Sex Marriage and Transgenderism by Frank Turek (Book, MP4, )
Does Jesus Trump Your Politics by Dr. Frank Turek (mp4 download and DVD)
Is Morality Absolute or Relative? by Dr. Frank Turek Mp3 and Mp4
Legislating Morality: Is it Wise? Is it Legal? Is it Possible? by Frank Turek (Book, DVD, Mp3, Mp4, PowerPoint download, PowerPoint CD)
Dr. Owen Anderson is a Professor of Philosophy and Religious Studies at Arizona State University, a pastor, and a certified jiu-jitsu instructor. He emphasizes the Christian belief in God, human sin, and redemption through Christ, and he explores these themes in his philosophical commentary on the Book of Job. His recent research addresses issues such as DEIB, antiracism, and academic freedom in secular universities, critiquing the influence of thinkers like Rousseau, Marx, and Freud. Dr. Anderson actively shares his insights through articles, books, online classes, and his Substack.
What Do Critical Scholars Admit About Jesus? with Dr. Gary Habermas
PodcastResurrection expert Dr. Gary Habermas returns to discuss Volume 3 of his magnum opus, ‘On the Resurrection: Scholarly Perspectives‘, which includes 500+ scholarly treatments related to the resurrection. From far-left critics to conservative theologians, this collective volume provides a strong overview of everything that has ever been written about the resurrection and includes over 8,000 footnotes!
During their conversation, Frank and Gary answer questions like:
If you’re looking for the most comprehensive survey of scholarship for and against the resurrection, this is it! Whether you’re a skeptic, seeker, or committed believer, this discussion offers rich insight and a reason to take the resurrection seriously. As Gary would say, “It’s a bold argument to say that Jesus rose from the dead, but try to get out of it!”
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
On the Resurrection: Evidences – Volume 1
On the Resurrection: Refutations – Volume 2
On the Resurrection: Scholarly Perspectives – Volume 3
GaryHabermas.com
Volume 1 Podcast – Did Jesus REALLY Rise From the Dead?
Volume 2 Podcast – Do Naturalistic Alternatives to the Resurrection Work?
The Miracles in Acts, and Their Evidential Value Part 2
3. Are Miracles Possible?, 4. Is the NT True?[Editor’s Note: In part 1 of this series, Jonathan McLatchie introduced the book of Acts for it’s miracle accounts and the evidential value they carry. He argues that at least some of these miracles cannot be rationally dismissed out of hand but rather carry demonstrable evidential value for understanding the events of biblical history. McLatchie began by focusing on the miracles of the Apostle Paul. In Part 2, we pick up with more Pauline miracles.]
Striking Elymas Blind:
Acts 13:4-12 recounts Paul’s and Barnabas’ encounter with a magician by the name of Bar-Jesus, also called Elymas, on the island of Cyprus. Luke indicates that “he was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God,” (v. 7). Elymas, however, “opposed them, seeking to turn to the proconsul away from the faith,” (v. 7). In response,
So convincing is this miracle that it results in the conversion of the Proconsul, Sergius Paulus (v. 12). If indeed this episode represents the testimony of Paul, it is an episode about which it would have been difficult for Paul to be sincerely mistaken.
One specific detail that Luke gets right is that Cyprus was under the governorship of a Pronconsul. At the time of Paul’s journey (47-48 C.E.), there were about 12-15 senatorial provinces (which were under the governorship of a Proconsul), compared to a larger number of imperial provinces (which were under the governorship of legates, who were directly under the emperor’s control). Senatorial provinces were considered to be more peaceful and civilized, and therefore did not require troops to maintain the peace. Imperial provinces, on the other hand (such as Judea) had a standing military presence. Cyprus became a senatorial province in 22 B.C.E., meaning it was governed by a Proconsul instead of a legate or prefect (Cassius Dio, Historiae Romanae 54.4).[1] If Luke was simply making up details with no connection to actual events, it would have been easy for him to mistakenly call the governor a legate or to use some generic title. In fact, the evidence suggests that, by the time of the Flavian dynasty (commencing in 69 C.E. with the emperor Vespasian), Cyprus was transferred back to imperial control and under the authority of legates. If Acts were composed after 70 C.E., as many scholars maintain, it would have been even easier for Luke to err at this point. In an age before the internet and ease of access to information, small points of specialized local knowledge, such as this, evince the credibility of the account in Acts, since it would be significantly easier to get those details wrong than it would be to get them right. Details such as this would not be in the stock of common knowledge across the empire (see my essay here for a discussion of the significance of this type of evidence).
Another remarkable confirmation of the account in Acts is the identification of the Proconsul as Sergius Paulus. A Greek inscription of Soloi, on the northeast coast of Cyprus, is dated “in the Proconsulship of Paulus.” This inscription is shown in the photograph below:
There is another interesting inscription that was identified in Pisidian Antioch, shown below.
This inscription bears the name of “L. Sergius Paullus the younger, son of L.” (note that Paullus is the Latin spelling, whereas Paulus is the Greek spelling). It is probable that “L” stands for Lucius, given the limited number of commonly used first names among Roman men. The inscription reads, “To L(ucius) Sergius Paullus, the younger, son of L(ucius), one of the four commissioners in charge of the Roman streets, tribune of the soldiers of the sixth legion styled Ferrata, quaestor…” It has even been suggested that this could be the son, or another relative, of the Proconsul mentioned in Acts. Given the connection of this individual to Pisidian Antioch, is it a coincidence that Paul and Barnabas travelled to Pisidian Antioch immediately following these events, after Sergius Paulus’ conversion to Christianity? Pisidian Antioch was not the nearest or most obvious stop after Cyprus. It is plausible that Sergius Paulus convinced Paul to travel to Pisidian Antioch with a desire for his relatives there to hear the gospel.
These connections to the archaeological evidence strongly suggest that the account in Acts 13:4-12, in which Paul causes Bar-Jesus (Elymas) to go blind in response to his opposition to the gospel, represents the testimony of Paul himself.
Healing the Cripple at Lystra:
In Acts 14:8-10, we read,
In this account, Paul miraculously heals a man in Lystra who had been crippled since birth, a feat which greatly impresses the crowds. Verse 11 indicates that, “when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, ‘The gods have come down to us in the likeness of men!’” Luke indicates that this was said in the Lycaonian language. The use of a native language, rather than Greek, was quite uncommon. Colin Hemer notes that “The use of a native language is unusual in the cosmopolitan, Hellenized society in which Paul moved. Lystra, however, as a Roman colony in a less developed part of Anatolia, preserved a language otherwise attested in a gloss in Stephanus of Byzantium.”[3] While Greek was widely spoken in urban centers and among the elite, rural populations (particularly in more isolated areas) retained their native tongue. This is, therefore, a specific (and unusual) local detail about Lycaonia that Luke gets right.
According to verse 12, “Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker.” A number of inscriptions have been identified that confirm that Zeus-Hermes was the local cult in Lystra. The first century Roman poet Ovid writes, in his poem Metamorphoses, about Zeus and Hermes visiting a town in Phrygia, disguised as mortals seeking hospitality.[4] Only an elderly couple, Baucis and Philemon, welcome them, and as a reward for their kindness, the gods transform their humble home into a temple and grant them their wish to die together. Phrygia and Lycaonia were both located in central Anatolia (modern day Turkey) and the story of Baucis and Philemon is generally thought to be set close to the border with Lycaonia. This is, therefore, another specific local detail that Acts gets right. The fact that Barnabas is identified as Zeus (the greater of the two gods), whereas Paul is identified as Hermes also reflects the ancient belief that, when two deities visited earth, the lesser god did the speaking.
These specific details relating to Lystra, related accurately by Acts, suggests that the account of the healing of the crippled man reliably represents Paul’s testimony.
Paul’s Prison Break in Philippi:
In Acts 16, Paul and Silas, while in Philippi, cast out a spirit of divination from a slave girl. This leads to them being dragged into the marketplace before the rulers by the slave girl’s owners, and ultimately lands them in prison for causing a disturbance, their feet being fastened in stocks. At midnight, as they are praying and singing in the prison, there is a great earthquake, which shakes the foundations of the prison. The text tells us that “immediately all the doors were opened, and everyone’s bonds were unfastened,” (v. 26). The jailer is about to take his own life, but Paul cries out, “Do not harm yourself, for we are all here,” (v. 28). This ultimately leads to the conversion and baptism of the jailer and his household. In verses 35-40, we read,
Paul briefly alludes to this episode in a letter to the Thessalonians: “But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict,” (1 Thess 2:2, emphasis added). This raises the question as to how the Thessalonians knew about Paul’s shameful treatment in Philippi. Turning to Acts 17:1, we read, immediately following Paul’s experience in Philippi, “when they had passed through Amphipolis and Apollonia, they came to Thessalonica.” The route taken by Paul was, in fact, a major Roman highway, the Via Egnatia. Amphipolis and Apollonia were overnight stops along that route. Paul’s route from Philippi to Thessalonica is depicted in the map below.
One can imagine, then, Paul arriving in Thessalonica having just come from Philippi, still full of indignation about the unjust and illegal treatment he had received there, and recounting to the new converts in Thessalonica what had happened. This dovetails with Paul’s allusion in 1 Thessalonians 2:2 to how he had “been shamefully treated at Philippi, as you know…”
The evidential force of this coincidence is enhanced by the fact that Acts does not appear to be utilizing 1 Thessalonians as a source — that is to say, these two writings are independent of one another. In support of this, it may be observed that 1 Thessalonians 1:9 emphasizes the conversion of pagans in Thessalonica: “. . . you turned to God from idols to serve the living and true God . . . ” The book of Acts, on the other hand, emphasizes the conversion of Jews and god-fearing gentiles (Acts 17:4). These are, of course, not mutually exclusive. Nonetheless, if the author of Acts were using 1 Thessalonians as a source, one would expect him to lay more emphasis on the conversion of pagans.
This undesigned coincidence provides evidence for the contention that the account of Paul’s prison break in Philippi, resulting from the earthquake, in fact represents Paul’s own testimony. The account is also linked to Paul having cast out a spirit of divination from the slave girl, which was the incident that led to his imprisonment along with Silas in Philippi.
The Raising of Eutychus:
Acts 20:7-12 recounts the raising of Eutychus, a young man who fell asleep during Paul’s sermon, and fell to his death from a third-story window. According to verse 9-10, “being overcome by sleep, he fell down from the third story and was taken up dead. But Paul went down and bent over him, and taking him in his arms, said, ‘Do not be alarmed for his life is in him.’” The word νεκρός, used in this text, refers to a literal death rather than merely a lack of consciousness. Though some have disputed that Luke intended to convey that Paul raised Eutychus from the dead, and have asserted instead that Paul simply recognized vital signs in Eutychus, this is not the plainest reading. Ben Witherington observes,
Moreover, as a medical physician (Colossians 4:14), Luke would likely have been able to distinguish between someone who was dead and someone who was merely unconscious or in a coma. If Eutychus had been merely injured or in a deep faint, Luke probably would have noted that rather than describing him as “dead.”
Unlike the previously discussed miracles, Luke claims to have been witness to this miracle himself (verse 7). That Luke was indeed Paul’s travelling companion is borne out by numerous lines of evidence, both internal and external, which I will not unpack in detail here. Luke’s demonstrated track-record of historical scrupulousness also indicates that he was in the habit of being truthful. Moreover, Luke, in travelling with Paul amidst the persecutions that Paul experienced — including being present with Paul in Caesarea Maritima, where Paul was imprisoned for two years (Acts 24:27) and then again as Paul set sail for Rome to stand trial before Caesar (Acts 27-28) — put his neck on the line for the gospel. Paul indicates that Luke was present with him during his first imprisonment (Col 4:14; Philem 24) and again during his second imprisonment in Rome (2 Tim 4:11). This, again, evinces Luke’s sincerity.
The Miracles of Peter
Luke indicates that he was present with Paul in Jerusalem when Paul visited the elders of the Jerusalem church (Acts 21:17-18). Luke mentions James, Jesus’s brother, by name, and indicates that “all the elders were present,” (v. 18). According to Galatians 2:9, the leaders of the church in Jerusalem included James, as well as Simon Peter, and John the son of Zebedee. Luke was also present with Paul when Paul was imprisoned in Caesarea Maritima for at least two years (Acts 24:27), in relative geographical proximity to Jerusalem (a two or three day journey on foot). Luke would have presumably had ample access during this time to the apostles. He was, therefore, in a position to know what the apostles were claiming. Luke, moreover, indicates in his address to Theophilus, in the prologue to his gospel, that he was interested in the testimony of “those who from the beginning were eyewitnesses and ministers of the word.” The numerous points of specific confirmation of the gospel of Luke also indicate that Luke extracted reliable information from the apostles concerning Jesus’s ministry. Taken together, these considerations support that Luke had access to, and reliably represented, the apostles’ claims.
Peter in particular is reported to have performed various miracles that one could not readily be sincerely mistaken about (see those miracles performed, or experienced, by Peter in the list supplied at the beginning of this article). In addition to healing individuals who were lame (Acts 3:2-10) or paralyzed (Acts 9:33-34), he is alleged to have raised Dorcas from the dead, an incident which became known throughout all Joppa and resulted in many conversions (Acts 9:36-42). Peter also struck Ananias and Saphira dead at a word, as God’s judgment for having lied about the price obtained for their land, an incident that caused great fear to come upon the whole church (Acts 5:1-11). Furthermore, Peter experiences a miraculous prison break, where he is led out of the jail by an angel (Acts 12:6-11). There is also another incident where the apostles as a group are liberated from prison by an angel (Acts 5:18-20). The other apostles are also said to have performed many signs and wonders, healings and exorcisms, though no details are supplied (Acts 5:12-16).
The Miracles of Philip the Deacon
Luke indicates that he lodged at the house of Philip the deacon: “On the next day we departed and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him” (Acts 21:8). Thus, Luke was in a position to know what Philip himself claimed concerning his activities and alleged miracles. According to Acts 8:6-8,
Moreover, Philip’s encounter with the Ethiopian Eunuch, in Acts 8:26-38, though not a miracle per se, is nonetheless an occasion of special providence, since the Ethiopian coincidentally happens to be reading Isaiah 53, a major text in the Hebrew Bible concerning the Messiah, which Philip is consequently able to explain to him (see my detailed essay on Isaiah 53 here). In Acts 8:39-40, we read of another miraculous event following the Ethiopian’s baptism: “And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.” The sudden transportation of Philip to Azotus, about twenty miles north of Gaza, is surely an event about which one could hardly be sincerely mistaken.
The Evidential Value of the Miracles in Acts
I have argued in the foregoing that the accounts in Acts concerning the miracles performed, and experienced, by Paul, Peter and Philip actually represent the testimony of those individuals. Given the nature of those alleged miracles, it is quite implausible that they could be sincerely mistaken. I have argued at length elsewhere that the context of persecution evinces the sincerity of Paul and the other apostles (see my article on this here). The miracles recorded in Acts, therefore, provide further support for the truth of Christianity.
References:
[1] Strabo, The Geography of Strabo. Literally Translated, with Notes, in Three Volumes., ed. H. C. Hamilton (Medford, MA: George Bell & Sons, 1903), 71–72.
[2] Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998), 399–400.
[3] . Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (Winona Lake, IN: Eisenbrauns, 1990), 110.
[4] P. Ovidius Naso, Metamorphoses, ed. Arthur Golding (Medford, MA: W. Seres, 1567).
[5] Witherington 1998, Acts 20:9-10.
Recommended Resources:
Miracles: The Evidence by Frank Turek DVD and Mp4
Two Miracles You Take With You Everywhere You Go by Frank Turek DVD, Mp3 and Mp4
Why We Know the New Testament Writers Told the Truth by Frank Turek (DVD, Mp3 and Mp4)
Can All Religions Be True? mp3 by Frank Turek
Dr. Jonathan McLatchie is a Christian writer, international speaker, and debater. He holds a Bachelor’s degree (with Honors) in forensic biology, a Masters’s (M.Res) degree in evolutionary biology, a second Master’s degree in medical and molecular bioscience, and a Ph.D. in evolutionary biology. Currently, he is an assistant professor of biology at Sattler College in Boston, Massachusetts. Dr. McLatchie is a contributor to various apologetics websites and is the founder of the Apologetics Academy (Apologetics-Academy.org), a ministry that seeks to equip and train Christians to persuasively defend the faith through regular online webinars, as well as assist Christians who are wrestling with doubts. Dr. McLatchie has participated in more than thirty moderated debates around the world with representatives of atheism, Islam, and other alternative worldview perspectives. He has spoken internationally in Europe, North America, and South Africa promoting an intelligent, reflective, and evidence-based Christian faith.
Originally posted at: https://bit.ly/3G2VNtu
Do Naturalistic Alternatives to the Resurrection Work? with Dr. Gary Habermas
PodcastIf God exists and Jesus rose from the dead, then Christianity is true. Case closed! However, there are still those who offer alternative explanations for the empty tomb despite the evidence for the resurrection. What are these theories and do they withstand critical analysis?
This week, Frank sits down with Dr. Gary Habermas, the world’s leading resurrection scholar to discuss, ‘On the Resurrection: Refutations‘, the second volume of his magnum opus–a massive 4-volume project nearly 40 years in the making. From second-century texts that seem to challenge the resurrection to modern skeptical scholars like Bart Ehrman, Gary will uncover why naturalistic explanations for the empty tomb simply don’t hold up. Tune in as Frank and Gary answer questions like:
If you’re looking for the most well-researched scholarship to refute common resurrection objections, you won’t find a better resource than this! Be sure to pick up your own copies of Gary’s amazing work and stay tuned for the next podcast where he’ll return to discuss even more insights from his life’s work on the resurrection!
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
On the Resurrection: Evidences – Volume 1
On the Resurrection: Refutations – Volume 2
On the Resurrection: Scholarly Perspectives – Volume 3
GaryHabermas.com
There is a God by Antony Flew
Signature in the Cell by Stephen C. Meyer
Volume 1 Podcast – Did Jesus REALLY Rise From the Dead?
Bringing Jews to Jesus? Plus LIVE War Report from Israel with Jeff Morgan
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What’s the current situation on the ground in Israel and how are the Israeli people responding to the war against Iran? Jeff Morgan, host of the ‘SO BE IT!’ Jews for Jesus outreach ministry program and YouTube channel, joins Frank from his home near Tel Aviv to discuss his work as a street apologist in Israel and how citizens are dealing with the current crisis. During their conversation, Frank and Jeff will address questions like:
Tune in to learn specific ways you can support the humanitarian efforts and ministry work of Jews for Jesus and how to spark meaningful conversations with Orthodox and traditional Jews. Also, let’s pray for the leaders of Israel and Iran to seek peace in the name of the only person who can save and redeem humanity–Jesus the Messiah.
If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!
Resources mentioned during the episode:
Jews for Jesus
‘So Be It’ YouTube channel
Fellowship of Israel Related Ministries