Articles

Why Just One Way?

by Justin Huffman

Peter declares in Acts 4:12 that, regarding Jesus, “there is none other name under heaven given among men, whereby we must be saved.” Such a claim, in our pluralistic, post-modern society, is immediately offensive to many.

But why? What is offensive about this statement? The answer, in most cases, is two-fold: first, there is the assertion that “we must be saved” (most people prefer to think they are fine just the way they are); and, second, there is the exclusive contention that there is “no other name” or “no one else” who can save besides Jesus.

An Exclusive Claim

Do you find Peter’s pronouncement offensive? How could Peter make such a bold (some might even call it brash) claim? On what was his declaration based? I’ll give you a hint:

Tacitus was a first-century Roman historian who wrote in 109 AD of a Christ who “suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus.” He also gives us an account of the great fire in Rome and that Nero blamed it on the Christians and:

“…punished Christians, who were hated for their enormities. Christus, the founder of the name, was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberius: but the pernicious superstition, repressed for a time broke out again, not only through Judea, where the mischief originated, but through the city of Rome also.”

What could this “pernicious superstition” be, that had the power to propel a movement from utter devastation to uncontainable motivation in a matter of days? What kind of event could generate enough horsepower to take the disciples of Jesus from zero to breakneck speed in moments? Suetonius, chief secretary of Emperor Hadrian (117-138 AD), refers to it in his writings, as well: “After the great fire at Rome [during Nero’s reign] …punishments were also inflicted on the Christians, a sect professing a new and mischievous religious belief.”

What belief could be so mischievous as to take over the Roman empire in a few years? We find the answer in another non-Christian, first-century account. That of Flavius Josephus (37-97 AD), a Jew who defected and became court historian for Emperor Vespasian. Josephus is quoted in AD 324 by Eusebius, giving us this objective observation:

“Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as had a veneration for truth. He drew over to him both many of the Jews and many of the Gentiles: he was the Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had spoken of these and ten thousand other wonderful things concerning him: thus the tribe of Christians, so named from him, are not extinct at this day.”

The resurrection of Jesus Christ from the dead was the chief momentum-provider and apologetic of the early church.

In the New Testament, as well as in secular history, we see this over and again. In Act 4:10, Peter made his claim for the exclusivity of Christ largely based on the resurrection of Christ: “Let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man stands here before you whole.”

Similarly, Paul on Mars Hill contended that “[God] has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead” (Acts 17:31).

The apostles continually referenced the resurrection as their chief apologetic, or argument, for the truth of Jesus Christ’s claims (Acts 2:32; 4:40; 10:40; 1Cor 15:3-8).

A Significant Claim

Why is the resurrection of Christ so significant? 1 Corinthians 15:14-17 tells us that Christianity stands or falls on the truth of the resurrection. Also, John 11:25-26 reveals that the resurrection proves Christ’s power to raise us from the dead. Third, it confirms the validity of Christ’s teachings about his own deity.

Because a real man Jesus rose from the dead, he proved his own claim to divinity, sealed the salvation he promised to purchase, and now demands that we trust him and submit to him.

Even thoughtful non-Christians today recognize the importance of Christianity’s claims. Philosopher and broadcaster C.E.M. Joad was once asked who he would most want to interview if he could choose anyone from all of history. He chose Jesus and said that he wanted to ask him the most important question in the world: “Did you, or did you not, rise from the dead?”

The resurrection, more than any other claim of any religion, is investigable and therefore verifiable, because it is an historical—not a philosophical—claim. And if it is true, it has earth-shattering implications.

The resurrection is the foundation-stone of Christianity: if Jesus were dead, the church of Jesus would be speechless, powerless, pointless. Yet, we find in history that a handful of devastated apostles turned the first century upside down with the message that Jesus Christ rose from the dead; and they even gave their own lives to seal the veracity of their claims… a claim, we must not forget, that they knew themselves, perfectly well, to be true or not.

The very ones who heard the hammers, saw the spear, and carried the corpse of Jesus were convinced of the resurrection. They were not just giving their lives for some dogma, but for the man they knew and loved named Jesus, who they claimed to have personally seen, touched, and talked with after His horrible and humiliating death.

A Specific Claim

So what exactly is Christianity’s claim regarding the resurrection of Jesus Christ?

The resurrection of Jesus Christ is recorded in all four gospels — the same divine, perfect, multi-faceted, unified truth is presented from different, harmonious perspectives. A summation of these accounts is found in the ancient Christian creed (probably from about 37 A.D.) in 1 Corinthians 15:3-8 and includes the references of almost 500 individuals still living at that time.

All these writers, as representatives of early Christianity, contend for this potent point: the resurrection of Jesus Christ was a predicted, bodily, and actual (historical) event.

It was predicted in the Old Testament, centuries before Jesus was born in Bethlehem. In the messianic Psalm 16, David speaks prophetically for the Christ: “thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption” (10). Even in the New Testament, Jesus explained to his disciples, before his death, that he would rise from the dead: “From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day” (Matthew 16:21, see also 17:23).

Jesus’ predictions were so well known that even his enemies were aware that he planned to rise from the dead (Matthew 27:63). Christ’s resurrection (like his crucifixion) was not Plan B for God, a frantic attempt to undo an accidental death. Jesus’ resurrection was prophesied hundreds of years before, and in the days immediately preceding, his death.

Also, his resurrection was a bodily resurrection (not, as the Jehovah’s Witnesses teach, a merely “spiritual” resurrection). The New Testament accounts make it perfectly clear that Jesus Christ literally and physically from the grave.

Thomas was able to put his finger into Jesus’ nail-prints and feel the wound in his side (John 20:27). John records that, when Jesus spoke of building up the destroyed temple, “he spake of the temple of his body” (2:21). Luke records that, when the resurrected Jesus appeared to his frightened disciples in a locked room, he invited them to handle his body, and then ate in front of them, in order to assure them that it really was him and not just a spirit (24:36-43).

Jesus rose up in the same body in which He was crucified, although now glorified. Jesus has a physical body with supernatural powers, unlike before.

Christ’s resurrection was not only predicted and bodily, but it was also actual, or historical. Many theories have been proposed in order to deny the resurrection of Jesus Christ from the dead; but these can mostly be described as naturalistic theories, because they arise from the presupposition that the resurrection could not have occurred. They deny the supernatural realm and the possibility of miracles, and so deny the resurrection in spite of the evidence for it.

A Verifiable Claim

The evidence for the resurrection is overwhelming.

First, there is the empty tomb. If the tomb was full, no one would have believed the disciples’ testimony. The Jews would certainly have produced the body if they could have and silenced the apostles; however, on the contrary, we see Christianity explode all over the known world in seemingly no time at all.

Second, the eyewitness testimony of the apostles (John 20:19-20; 1 Peter 3:18-21; Matthew 28:16-17; 1 Corinthians 15:3-8). Three of these four witnesses died for their testimony, and all of them suffered for it. Death threats are even more reliably able to predict the truth than modern-day lie detectors!

Third, the Sabbath was changed to Sunday by devout Jews. The only reason such a thing would be done is if something tremendous and extraordinary (and manifestly a sign from God) were to have occurred.

Fourth, there is the silence of the Jews and Romans. There is almost complete silence during the early period of the Christian church on the part of the Jews and Romans; they had no refutation for the claims of the apostles. The only refutation we know of is the one recorded by Matthew, which provides sleeping men as eyewitnesses and men with their lives at stake (soldiers would be killed if the Roman seal placed on the tomb was broken and they were left alive) as their most reliable source.

Finally, consider the astonishing growth of the church. The early church—against great opposition, persecution, and rejection—grew in leaps and bounds in the first century of its existence. This can only be explained by some incontrovertible evidence, especially as many of their converts (e.g. Saul of Tarsus) came from among their enemies.

But, despite all this evidence, you may still be skeptical, or indifferent, or ignorant today of the evidence for, or implications of, the resurrection.

Believe it or not, the gospel writers are very sympathetic to the doubting, struggling investigator.

In fact, the disciples themselves were slow to believe; then once they were thoroughly convinced, they became irrepressibly inspired.

Even the suppressing, close-minded skeptic may find, in the resurrected Christ, the proof he or she needs in order to turn their hearts to him, just as Paul the apostle did. But beware of becoming so hardened in unbelief, or greedy for material gain, or low-minded in your focus and purpose, that you reject the undeniable proof that Jesus has provided of his divinity and authority.

Jesus Christ himself shows the foundational position of the resurrection in relation to truth and to eternity. He says, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?” (John 11:25, 26).

Truly, there is salvation in no one else; his is the only name under heaven given among men by which we must be saved.

The resurrected Jesus has the power to escape a sealed tomb, and to enter a locked room. If you have been a skeptic, may he enter the locked room of your heart and bring you out of your sealed tomb of unbelief.

Related Resources

God’s Undertaker

(Finding Grace)

God, the great software designer?

(Finding Grace)

Scientists have worldviews too

(Finding Grace)

A natural belief in God?

(Finding Grace)

What is the purpose of Christian apologetics?

(Q&A)

Resource Categories

Use the categories below to find resources that interest you.