# Introduction If someone could prove tomorrow that Jesus never rose from the dead, Christianity would collapse overnight. No other faith makes a claim that risky — but that’s exactly what makes Christianity unique among the world’s religions because its foundation rests on **historical claims**. The central claim is that God entered our world in the person of Jesus, lived among us, died publicly, and rose again. The four Gospels in your Bible are the source for this claim. If those things didn’t actually happen, then Christianity is false. **So how can we know the Gospels are reliable?** Over the next few minutes, we’ll look at four key areas of evidence: **historical and cultural accuracy**, **internal and external consistency**, and **fulfilled prophecy** This overview isn’t meant to cover every detail — there’s far too much evidence to fit into one session. Entire books have been written on each of these areas. Instead, this will be a **high-level overview** for later lessons to go into more detail. I will have my sources for all of this in the slides and at the end so you guys can check them out. ## Setting the Historical Stage Before we can evaluate the reliability of the Gospels, we need to step back and understand the world they came from — because that world clears up a lot of modern misconceptions about them. Centuries before the Gospels were written, **Alexander the Great** conquered the known world, establishing **Koine Greek** as the common language. That one change made communication across nations possible like never before. It also meant that the **Old Testament had already been translated into Greek** — the version we call the **Septuagint** — making Scripture accessible far beyond Israel. Later, the **Roman Empire** united much of the known world under one government and an era of relative peace known as the **Pax Romana** — from 27 BC to about AD 180. Under **Caesar Augustus**, Rome’s massive road system and courier network became one of the first true postal systems, allowing messages and travelers to move quickly and safely across vast distances. And at the same time — roughly **350 BC to AD 380** — the Mediterranean became a global crossroads of cultures and religions. People, languages, and ideas mixed like never before. Israel itself stood right at the **intersection of three continents** — Africa, Asia, and Europe. If there was ever a moment in history when we would expect a God to make himself known—**this was it.** - **27 BC → AD 180** — _Caesar Augustus_ and the time of _Pax Romana_ ensured peace and infrastructure that enabled rapid travel and communication for the Gospel. - **~350 BC → ~380 AD** — A time of widespread interaction among diverse peoples and religions, an unusually high concentration of gods were worshipped simultaneously ## 2nd Temple Times The Gospels were born out of a **deeply Jewish, yet multilingual culture**, steeped in the world of Second Temple Judaism. Most people in first-century Judea, spoke **Aramaic** in daily life, **Hebrew** in worship, and **Greek** for trade and wider communication. Archaeology shows that most Jewish inscriptions from this period were written in **Greek**—even among conservative groups like the **Essenes**. The Jewish ruling council, the **Sanhedrin**, even bore a Greek name. Jesus’s parables reveal a close familiarity with **trade, agriculture, and local governance**, all common features of the Greek-influenced towns where He ministered. He also spoke directly with **Roman officials**, likely in **Greek**, without any need for a translator. In fact, some of His sayings preserved in the Gospels may even retain His **original Greek words**. ## Education Israel was also shaped by a powerful culture of **education and memory**. From an early age, boys memorized Scripture. Rabbis could recite the entire Hebrew Bible — about **300,000 words** — and listeners were trained to **catch and correct mistakes** as they heard them. Like other **rabbis of His time**, Jesus taught in **parables** filled with **wordplay, rhythm, and vivid imagery**, designed to make His lessons easy to remember — such as when He said, _“First take the log out of your own eye before you take the speck out of your brother’s.”_ Over **80% of His recorded sayings** are **poetic or rhythmic** in structure. His disciples would have heard these teachings repeatedly, and, following Jewish educational practice, were expected to **model their memory and lives** after their Rabbi. Jesus and His earliest followers were **fully Jewish** — they attended synagogue, celebrated the feasts, and observed the Sabbath. The Gospels reflect this perfectly. Their **names, customs, idioms, and references** fit first-century Judea precisely. The Gospels’ themes — the **Messiah**, the **Kingdom of God**, and the **fulfillment of prophecy** — grow naturally from Jewish belief. Even distinctively Christian ideas like the **Incarnation** and the **Trinity** have roots in Jewish thought, such as the “**Two Powers in Heaven**” theology and the idea of the **Word of God**. Even the hope of **resurrection** was a distinctly Jewish belief. As one scholar put it, _“The resurrection had no home outside Judaism.”_ The **Jewish culture that shaped the Gospels** also **preserved them**. It was a world uniquely designed to remember — and it remembered Jesus well. ## Traditional Authorship The first three Gospels — **Matthew, Mark, and Luke** — are called the **Synoptic Gospels**, meaning *“seen together.”* They follow a similar structure and record many of the same events from different perspectives. The Gospel of **John**, written later, complements these accounts with unique material The authors traditionally linked to these books fit exactly what we’d expect from **authentic historical testimony**. From the very beginning, the early church consistently attributed them to **Matthew** and **John**—two of Jesus’ disciples—and to **Mark** and **Luke**, close companions of Peter and Paul. These are not the kinds of prestigious names ancient forgers would have chosen. **Mark and Luke weren’t apostles**, and **Matthew was a tax collector**, despised by his own people. If the early Christians had been inventing authors, they would have picked “bigger names” — just like the later **fake gospels** that appeared under names like Thomas, Judas, or Mary. And across the entire Roman world, **every ancient manuscript** of the canonical Gospels carries these same names. There’s **no competing ancient tradition** attributing them to anyone else. Now, it’s true that the Gospel writers don’t name themselves inside the text — but that was **completely normal** for the time. Even well-known historians like **Josephus**, **Plutarch**, **Tacitus**, and **Caesar** didn’t sign their works internally. In the ancient world, authorship was identified through **titles and external markings**, not inside the story — much like how it's not unheard of for our own books today have the author’s name on the cover. # External Evidence: Archaeological Corroboration ## Manuscripts Speaking of manuscripts — the Gospels are part of what scholars call the **best-documented writings in all of ancient history**. The New Testament survives in roughly **24,000 manuscripts**, dating from the **2nd to the 10th centuries** — some within **a single century of the originals**. To put that in perspective, most ancient works survive in only a **handful of copies**, often made **700 years or more** after the author lived. Even if every Greek manuscript were lost, we could still reconstruct the entire New Testament from **early translations** — in Latin, Syriac, Coptic, Armenian, and Gothic — and from the **thousands of quotations** found in early Christian writings. Now, you may have heard the claim that there are “over half a million differences” in New Testament manuscripts. That sounds alarming — until you realize **why**. When you have **tens of thousands of copies**, made over centuries and in many languages, **small variations** are inevitable. In fact, only about **1% of those differences** have any real significance — roughly **40 lines** — and **none** affect any core doctrine of the faith. In the end, this _overwhelming abundance of evidence_ allows scholars to reconstruct the New Testament text with about **97% accuracy** — far beyond any other ancient document. ## Archaeological Findings Archaeology strongly supports the details of the Gospels. To date, **over forty archaeological discoveries** have confirmed **names, titles, places, cultural practices, and political structures** mentioned in the Gospel accounts — and not a single archaeological find has contradicted them. Even the most significant event in the Gospels — the **crucifixion of Jesus** — is among the **best-attested facts in all of ancient history**, confirmed by multiple Christian and non-Christian sources alike. This same pattern of accuracy continues in the book of **Acts**, written by Luke as a companion to his Gospel. The Roman historian **A. N. Sherwin-White** described the historical confirmation of Acts as _“overwhelming.”_ Luke’s attention to detail is remarkable — he correctly records local titles and officials across **32 countries, 54 cities, and 9 islands.** ## Historical Sources The historical evidence for **Jesus of Nazareth** stands unmatched among figures of the ancient world. By every standard of classical history, **Jesus is one of the most well-attested individuals in antiquity** — supported by numerous, early, and independent sources. Even non-Christian accounts align with the Gospels. They confirm that **Jesus was a real historical person** — born in **Bethlehem under Herod**, who spent time in **Egypt**, was a **wise teacher**, known for **miracles, healings, feeding multitudes, and even raising the dead**. These same sources record that He **gained a large following**, was **worshiped as divine**, and was recognized as the **founder of Christianity**. They tell us He was **tried by Pontius Pilate**, **crucified during Passover under Tiberius**, at the urging of **Jewish leaders**. Some even mention the **darkness and earthquake** that occurred at His death — and all agree that **His followers continued spreading the message of His resurrection boldly**, despite the fact that **no record ever mentions His body being produced**. Within just **150 years of Jesus’ life**, at least **forty-two different authors** mention Him — including **nine New Testament writers**, more than **twenty early Christian writers**, and **nine secular historians**. That’s **more historical references** than we have for **Julius Caesar’s major campaigns**, and **four times more than for Emperor Tiberius**, the Roman ruler during Jesus’ lifetime. I want you to **pause and think about that** for a minute. We have **more sources** for a teacher from a small town in Galilee than we do for emperors of Rome. And this isn’t some legend that grew up slowly over centuries. The core Christian message — **Jesus’ death, burial, and resurrection** — appears in an early creed preserved in **1 Corinthians 15**, which most scholars date to **within two to eight years after the crucifixion**. Even skeptical historians say that **Jesus’ crucifixion under Pontius Pilate** is as certain as any fact in ancient history. They also agree that the **burial** and the **earliest belief in the resurrection** go all the way back to Jesus’ very first followers. Crucially, these first Christians weren’t passing along rumors. They **sincerely believed** they had seen the risen Jesus — including some who had previously opposed Him. The earliest accounts describe **physical, repeated appearances**: Jesus talking with them, eating with them, even inviting them to touch His wounds. Many—including the apostles—chose death rather than deny what they believed they had witnessed. ### Josephus's Claim of Direct Knowledge **New evidence has shed fresh light on the Jewish historian Josephus.** For a long time, scholars thought that Christian scribes might have tampered with his writings about Jesus. But recent studies indicate that **Josephus actually claimed firsthand knowledge** of the Jewish leaders who accused Jesus. He wrote that Jesus was condemned “at the accusation of the **first men among us**”—a phrase Josephus consistently used only when referring to **events he personally knew about**. And this fits perfectly with what we know of his background. **Josephus was a Jerusalem aristocrat**, closely connected to the **high priestly and Herodian families**. He personally knew figures like **Ananus, Caiaphas, Gamaliel’s family, and Herod Agrippa II**—the same circles involved in the trials of **Jesus, His brother James, Peter, and Paul**. In other words, **one of the most respected historians of the first century had direct connections to the very people who opposed Jesus.** ## Internal Marks of Authenticity As we would expect, the Gospels bear the marks of **genuine eyewitness testimony** — features that naturally come from real memories. As I said in the beginning, we don't have time to go into every detail. But some of the strongest indicators are easy to spot. First, the writers include **embarrassing or awkward details** that no one would invent if they were trying to create a myth. The disciples misunderstand Jesus, argue about who is greatest, abandon Him at His darkest hour — and women, whose testimony carried little legal weight at the time, are recorded as the **first witnesses** to the resurrection. Scholars call this the _criterion of embarrassment_. Second, the Gospels preserve **vivid, sensory details** that feel like firsthand experience — the fragrance of perfume filling a house, the green grass under the crowds, Jesus eating with His disciples, and even showing His scars after the resurrection. Finally, across the four Gospels we find **undesigned coincidences** — subtle, unplanned details that fit together like puzzle pieces. One Gospel mentions a fact casually, and another quietly explains it without intending to, creating a web of independent accounts that reinforce each other. And these consistencies aren’t just **within the Gospels themselves**; they also align with **non-Christian sources**, creating what historians call **multiple attestation**, one of the highest marks of authenticity. Taken together, these internal features point strongly to **historical reliability**. ## The Gospels Of The First Century A common claim is that the Gospels were written **long after the events they describe**, often dated **after the destruction of the Temple in AD 70**. Critics argue that Jesus’ prediction of the Temple’s fall — in **Mark 13, Matthew 24, and Luke 21** — must have been added later, since they assume true prophecy is impossible. If that were true, it would mean the Gospels were written too late for the named authors to have been eyewitnesses or close contemporaries of Jesus. That sounds like a serious challenge — but there’s a problem with this approach: it **assumes what it tries to prove**, dismissing the possibility of genuine prophecy before looking at the evidence. The Synoptic Gospels — **Matthew, Mark, and Luke** — actually contain **internal details** that point to a composition **before the Temple’s destruction in AD 70**. For example: - The New Testament authors often note when prophecies are fulfilled, yet they **do not mention the Temple’s destruction**—the most catastrophic event of the period. - The Gospels include instructions tied to **Jewish practices and the Temple**—such as the **Temple tax, altar offerings, and oaths before the altar**—which would have been irrelevant or problematic after its destruction. Warnings to **pray that flight from Jerusalem not occur on the Sabbath** or to **avoid entering the city** also only make sense if the Temple still stood, John, writing later, omits the warning, while the Synoptics include them— because at the time, the Temple **had not yet been destroyed**. The strongest evidence for early dating — especially for **Mark and Luke** — comes from the **abrupt ending of Acts**. It concludes with **Paul under house arrest in Rome**, awaiting trial. Notice what’s missing: Acts **does not mention the destruction of Jerusalem and the Temple**, nor the **deaths of Paul and Peter**. Since Luke was Paul’s companion and would have known about these events, it’s **very unlikely he would have left them out if he were writing later**. Luke’s Gospel, written before Acts, was the last of the Synoptics. He also used the earlier Gospels as sources. That means the Synoptic Gospels were written **within about thirty years** of Jesus’ life. The argument that **legend could have grown up that fast** (in 30–60 years) is historically unprecedented — especially when you consider that Christianity began under **persecution**, with eyewitnesses willing to **risk and even give their lives** rather than compromise what they had seen and heard. # The Messiah to Come Up to this point, we’ve looked at the Gospels as **historical documents** — rooted in real places, preserved by eyewitnesses, confirmed by archaeology, and written within **living memory** of the events. But the Gospels don’t just report history — they claim that **God was acting in history**, fulfilling promises made long before Jesus was born. The Old Testament, or Hebrew Scriptures, didn’t leave the arrival of the Messiah vague. Instead, they placed Him in a **very specific window of history**. By my count, there are just under **100 individual prophecies** about this promised Messiah. A few A few stand out: the **royal line of the Kings of Judah** would continue until the Messiah came and that He would appear **while the Temple still stood**(516 BC–AD 70). Most strikingly, the prophet **Daniel**, writing nearly **500 years before the Gospels**, provided a **timeline for the Messiah**. He foretold that the Messiah would appear **483 years after** the decree to rebuild Jerusalem — issued by **Artaxerxes in 457 BC** — and would be “cut off” before the close of the following 7 years. That points directly to the time of **Jesus’ ministry and crucifixion**. When we line up all the prophetic and historical markers we’ve discussed, the window narrows dramatically: - **c. 1000 BC → AD 6** — The Messiah's advent would be before or just after the end of Jewish self-rule. - **516 BC → AD 70** — The _Second Temple_ stood, fulfilling Malachi’s prophecy that the Lord would come to His Temple. - **457 BC → AD 26–33** — _Daniel’s 69 weeks_ point directly to the time of Jesus’ ministry and crucifixion. The Messiah had to appear in a **“red zone” of only about 30 years** — from roughly **AD 6 to AD 36**. Remarkably, this was also when the **Sanhedrin lost the right to enforce capital punishment** — a symbolic sign that the **scepter of Judah** had departed. Later Jewish writings lamented that this happened **before the Messiah had come**. And yet, at that very time, **Jesus of Nazareth had already been born**. History itself created the perfect setting for Jesus’ life, ministry, and the reliable spread of His message — exactly as we see it unfold. That’s why the reliability of the Gospels matters. And though Israel fell nearly 2,000 years ago, the message has never died. It has crossed **empires, languages, and continents** — reaching kings and servants, rich and poor, every tribe and nation — proclaiming that the God of **Abraham, Isaac, and Jacob** stepped into real history to save humanity. We’ve spent time looking at the historical, archaeological, and textual evidence. The Gospels are not just stories — they are reliable eyewitness accounts of real events. That means Jesus **really taught, really performed miracles, really died, and really rose again**. And even then, as Luke reminds us, many people **still did not believe**, despite seeing Him with their own eyes. He said: > [!bible]+ [Luke 16:31 - NASB](https://bolls.life/NASB/42/16/) > ^**31**'But he said to him, 'If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.'' %% #Luke #Luke16 %% While you and I were not eyewitnesses, we have access to **more historical, archaeological, and textual evidence** than any generation before us. So I can't help but wonder when I read this verse—**is Jesus talking about you?**