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William Lane Craig explains the doctrine of penal substitutionary atonement

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Probably one of the most common questions that you hear from people who don’t fully understand Christianity is this question: “why did Jesus have to die?”. The answer that most Christians seem to hold to is that 1) humans are rebelling against God, 2) Humans deserve punishment for their rebellion, 3) Humans cannot escape the punishment for their rebellion on their own, 4) Jesus was punished in the place of the rebellious humans, 5) Those who accept this sacrifice are forgiven for their rebelling.

Are humans rebellious?

Some people think that humans are not really rebellious at all, but it’s actually easy to see. You can see it just by looking at how people spend their time. Some of us have no time for God at all, and instead try to fill our lives with material possessions and experiences in order to have happy feelings. Some of us embrace just the parts of God that make us feel happy, like church and singing and feelings of comfort, while avoiding the hard parts of that vertical relationship; reading, thinking and disagreeing with people who don’t believe the truth about God. And so on.

This condition of being in rebellion is universal, and all of us are guilty of breaking the law at some point. All of us deserve to be separated from God’s goodness and love. Even if we wanted to stop rebelling, we would not be able to make up for the times where we do rebel by being good at other times, any more than we could get out of a speeding ticket by appealing to the times when we drove at the speed limit, (something that I never do, in any case).

This is not to say that all sinners are punished equally – the degree of punishment is proportional to the sins a person commits. However, the standard is perfection. And worse than that, the most important moral obligation is a vertical moral obligation. You can’t satisfy the demands of the moral law just by making your neighbor happy, while treating God like a pariah. The first commandment is to love God, the second is to love your neighbor. Even loving your neighbor requires you to tell your neighbor the truth – not just to make them feel good. The vertical relationship is more important than the horizontal one, and we’ve all screwed up the vertical relationship. We all don’t want God to be there, telling us what’s best for us, interfering with our fun. We don’t want to relate to a loving God if it means having to care what he thinks about anything that we are doing.

Who is going to pay for our rebellion?

The Christian answer to the problem of our rebellion is that Jesus takes the punishment we deserve in our place.

However, I’ve noticed that on some atheist blogs, they don’t like the idea that someone else can take our punishment for us to exonerate us for crimes that we’ve committed. So I’ll quote from this post by the great William Lane Craig, to respond to that objection.

Excerpt:

The central problem of the Penal Theory is, as you point out, understanding how punishing a person other than the perpetrator of the wrong can meet the demands of justice. Indeed, we might even say that it would be wrong to punish some innocent person for the crimes I commit!

It seems to me, however, that in other aspects of human life we do recognize this practice. I remember once sharing the Gospel with a businessman. When I explained that Christ had died to pay the penalty for our sins, he responded, “Oh, yes, that’s imputation.” I was stunned, as I never expected this theological concept to be familiar to this non-Christian businessman. When I asked him how he came to be familiar with this idea, he replied, “Oh, we use imputation all the time in the insurance business.” He explained to me that certain sorts of insurance policy are written so that, for example, if someone else drives my car and gets in an accident, the responsibility is imputed to me rather than to the driver. Even though the driver behaved recklessly, I am the one held liable; it is just as if I had done it.

Now this is parallel to substitutionary atonement. Normally I would be liable for the misdeeds I have done. But through my faith in Christ, I am, as it were, covered by his divine insurance policy, whereby he assumes the liability for my actions. My sin is imputed to him, and he pays its penalty. The demands of justice are fulfilled, just as they are in mundane affairs in which someone pays the penalty for something imputed to him. This is as literal a transaction as those that transpire regularly in the insurance industry.

So, it turns out that the doctrine of substitutionary atonement is not as mysterious or as objectionable as everyone seems to think it is.

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Three reasons why Christians should read military history

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A while back, I finished a book called “Beyond The Call: The True Story of One World War II Pilot’s Covert Mission to Rescue POWs on the Eastern Front”. It’s about a World War 2 heavy bomber pilot who completes 35 missions, and then goes into the Soviet Union (our allies, at the time) to rescue American POWs who were starving or being kidnapped or murdered by the Soviet secret police.

I found a very good article about it from Stripes, to just quickly introduce the story:

Later, after making contact with POWs roaming the Polish countryside, [Capt. Robert Trimble] fully embraced his mission. He saw the desperate plight of those who had been liberated from Third Reich prison camps. Many were sick, emaciated, often clothed in rags and left to fend for themselves during a brutally harsh winter.

Trimble risked his life numerous times over six weeks, helping to rescue hundreds of POWs. He came to the aid of others, too. In one daring rescue, nearly foiled by Russian agents who had become suspicious of his activities, Trimble helped 400 French women make it out of Poland and back to France.

Although he was being constantly trailed by Russian spies and informers, he would evade them, and bring food and money to the POWs, then put them on a train to Odessa, Ukraine, where they could get onto a ship going home.

Roger Trimble, standing second from the left, in front of his B-24 Liberator
Roger Trimble, standing second from the left, in front of his B-24 Liberator

Why I read military history

It is hard to develop virtues just by wishing and hoping. Something has to go into your mind that causes you to think differently, and feel differently. Everything that you watch on TV, hear on the radio, or see in the movie theater, is made by secular leftists. They aren’t trying to build your moral character. They’re goal is to break down your resistance to their unBiblical worldview and moral values. Instead of giving people who hate Jesus your money, just so you can be entertained, why not try to put something in front of your eyes that will make you better?

Look at this famous passage from the Bible.

Romans 12:1-2:

1Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 

2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.

And also this from Philippians, my favorite book of the Bible.

Philippians 4:8:

8 Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things.

So you can see that when I am reading, my goal is to work on my character. I want to have feelings about things that are appropriate for a Christian man.

So why military history? Here are three reasons why I read these military history books.

Humility

First, humility. Humility used to be one of my biggest challenges. So I thought to myself “instead of seeing yourself as some heroic figure, why don’t you read about some real heroes… people who willingly gave their lives for their friends, like the Bible urges, and like Jesus did by example”.

Remember this from John 15:13?

13 Greater love has no one than this, that one lay down his life for his friends.

Military history is filled with stories of courage, bravery, self-sacrifice, endurance, unselfishness, and many other virtues. When you read about people who are better than you, doing more important things than what you’re doing, it really helps you to be humble.

The best thing for humility is reading Medal of Honor citations. You can find a bunch of them online here. And if you want a book to read, try these books about Medal of Honor recipients:

Endurance

Second, endurance. I sometimes feel badly about not having found someone to marry and not having lots of children. I wanted a good marriage to be a model for others, and also to have an influence in the next generation through my children. However, whenever I read military history, I see a lot of young men dying in battle. And I think, they too won’t know what sex is like. And, they too won’t know what marriage is like. And, they too won’t know what having children is like. But it’s not just the ones who die, it’s the hardships they have to go through, as well. Cold, hunger, imprisonment, pain, loss of their friends, etc.

I remember reading about one of my favorite battles – probably the most famous battle of the Korean War, which is our most moral war. It’s about Fox Company of the 2nd Battalion, 7th Regiment, 1st Marine Division. They had to hold a hill beside a vital road against overwhelming numbers of Chinese soldiers during the freezing cold North Korean winter. I remember reading about how one soldier got up to go to the bathroom, and was nearly shot by a sniper. He fell over on his own poop, which had already frozen by the time it hit the ground. For months after, I would always think about this whenever I went into a bathroom. We have pre-warmed water in our bathrooms at work, along with soap, lysol spray, febreeze, contact lense cleaner, hand sanitizer, and other things. Just understanding what other people have to go through in war helps me to be more patient with the little tiny setbacks that I experience. I used to get very anxious when anything went wrong, because of I was raised by strict immigrant parents. That anxiety seemed to last a long time, but since I started to read military history, I’ve been much more patient. I know that things could be worse.

Thankfulness

The third thing that I’ve experienced is thankfulness. Not just for all the things that I have because of what our armed forces have done, e.g. – basic human rights, prosperity, liberty, security, etc. But also specifically about those who gave their lives so that I could live free in a free country, and practice my Christian faith without fear.

Here are two of my favorite Medal of Honor stories from World War 2, in the Battle of Pearl Harbor:

Congressional Medal of Honor
Awarded Posthumously
PETER TOMICH

Rank and organization: Chief Watertender, U.S. Navy.
Place and date: Pearl Harbor, 7 December 1941.
Born: 3 June 1893, Prolog, Austria.

Although realizing that the ship was capsizing as a result of enemy bombing and torpedoing, Tomich remained at his post in the engineering plant of the U.S.S. Utah, until he saw that all boilers were secured and all fireroom personnel had left their stations, and by so doing lost his own life.

And:

Congressional Medal of Honor
Awarded Posthumously
JAMES RICHARD WARD

Rank and organization: Seaman First Class, U.S. Navy.
Place and date: Pearl Harbor, 7 December 1941.
Born: 10 September 1921, Springfield, Ohio.

When it was seen that the U.S.S. Oklahoma was going to capsize and the order was given to abandon ship, Ward remained in a turret holding a flashlight so the remainder of the turret crew could see to escape, thereby sacrificing his own life.

I do think that it’s important for Christians to read these kinds of stories in order to feed their own awareness of what it must have been like for Jesus to give his life voluntarily for us.

There is no shortcut to gratitude. You have to constantly reflect on the sacrifices made by others for you, if you are to have any concrete reason for feeling grateful. The more you read about examples of people giving their lives for others, the more you’ll appreciate what Jesus did for you. It will make you grateful.

There is a very annoying idea out there in the culture that says that people just do whatever is easy and fun for themselves, and since everyone else is always doing what makes them feel good, then there is no need to be thankful for anything. It’s comforting for people to delude themselves with that belief, but it’s false.

My reading list

You can check out the “What I am Reading” section of the blog to see which military history books I’ve been reading.

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Why do so many atheist historians think that 1 Corinthians 15 is reliable history?

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Investigation in progress
Investigation in progress

Which passage of the Bible is the favorite of Christians who like to defend the Christian worldview? I don’t mean which one is most inspirational… I mean “which one is the most useful for winning arguments?” Well, when it comes to the historical Jesus, the most important passage has to be 1 Corinthians 15:3-7.

The tradition in 1 Corinthians 15 is an early creed that was received from the eyewitnesses Peter and John when Paul visited them several times in Jerusalem, as documented in Galatians 1 and 2, where Paul meets the eyewitnesses. And of course, Paul records his own eyewitness experience, documented in 1 Cor 15:8.

So, is this passage accepted as historically reliable by all ancient historians? Or only by the Bible-believing ones?

Here’s something posted by Dr. William Lane Craig about the 1 Corinthians 15 passage:

The evidence that Paul is not writing in his own hand in I Cor. 15.3-5 is so powerful that all New Testament scholars recognize that Paul is here passing on a prior tradition. In addition to the fact that Paul explicitly says as much, the passage is replete with non-Pauline characteristics, including, in order of appearance: (i) the phrase “for our sins” using the genitive case and plural noun is unusual for Paul; (ii) the phrase “according to the Scriptures” is unparalleled in Paul, who introduces Scriptural citations by “as it is written”; (iii) the perfect passive verb “has been raised” appears only in this chapter and in a pre-Pauline confessional formula in II Tim. 2.8; (iv) the phrase “on the third day” with its ordinal number following the noun in Greek is non-Pauline; (v) the word “appeared” is found only here and in the confessional formula in I Tim. 3.16; and (vi) “the Twelve” is not Paul’s nomenclature, for he always speaks of the twelve disciples as “the apostles.”

Now the visit during which Paul may have received this tradition is the visit you mention three years after his conversion on the road to Damascus (Gal. 1.18). This puts the tradition back to within the first five years after Jesus’ death in AD 30. So there’s not even an apparent inconsistency with Paul’s appropriating the language of the formula to encapsulate the Gospel he was already preaching during those first three years in Damascus.

Ancient historian Gary Habermas loves to read non-Christian scholars… and then he writes about what THEY think about Jesus in peer-reviewed articles, published in academic journals. Let’s look at this one: Dialog: A Journal of Theology, Vol. 45; No. 3 (Fall, 2006), pp. 288-297; published by Blackwell Publishing, UK.

He writes:

(1) Contemporary critical scholars agree that the apostle Paul is the primary witness to the early resurrection experiences. A former opponent (1 Cor. 15:9; Gal. 1:13-14; Phil. 3:4-7), Paul states that the risen Jesus appeared personally to him (1 Cor. 9:1; 15:8; Gal. 1:16). The scholarly consensus here is attested by atheist Michael Martin, who avers: “However, we have only one contemporary eyewitness account of a postresurrection appearance of Jesus, namely Paul’s.”[3]

(2) In addition to Paul’s own experience, few conclusions are more widely recognized than that, in 1 Corinthians 15:3ff., Paul records an ancient oral tradition(s). This pre-Pauline report summarizes the early Gospel content, that Christ died for human sin, was buried, rose from the dead, and then appeared to many witnesses, both individuals and groups.

Paul is clear that this material was not his own but that he had passed on to others what he had received earlier, as the center of his message (15:3). There are many textual indications that the material pre-dates Paul. Most directly, the apostle employs paredoka and parelabon, the equivalent Greek terms for delivering and receiving rabbinic tradition (cf. 1 Cor. 11:23). Indirect indications of a traditional text(s) include the sentence structure and verbal parallelism, diction, and the triple sequence of kai hoti Further, several non-Pauline words, the proper names of Cephas (cf. Lk. 24:34) and James, and the possibility of an Aramaic original are all significant. Fuller attests to the unanimity of scholarship here: “It is almost universally agreed today that Paul is here citing tradition.”[4] Critical scholars agree that Paul received the material well before this book was written.[5]

This is important:

The most popular view is that Paul received this material during his trip to Jerusalem just three years after his conversion, to visit Peter and James, the brother of Jesus (Gal. 1:18-19), both of whose names appear in the appearance list (1 Cor. 15:5; 7). An important hint here is Paul’s use of the verb historesai (1:18), a term that indicates the investigation of a topic.[6] The immediate context both before and after reveals this subject matter: Paul was inquiring concerning the nature of the Gospel proclamation (Gal. 1:11-2:10), of which Jesus’ resurrection was the center (1 Cor. 15:3-4, 14, 17; Gal. 1:11, 16).

He’s an eyewitness (verse 8), and he met with the other eyewitnesses, James and Peter. 1 Corinthians is early. Galatians is early. The creed is extremely early – right after the events occurred. There was no time for legends to develop.

And atheistic / critical historians agree, the creed is reliable:

Critical scholars generally agree that this pre-Pauline creed(s) may be the earliest in the New Testament. Ulrich Wilckens asserts that it “indubitably goes back to the oldest phase of all in the history of primitive Christianity.”[7] Joachim Jeremias agrees that it is, “the earliest tradition of all.”[8] Perhaps a bit too optimistically, Walter Kasper even thinks that it was possibly even “in use by the end of 30 AD . . . .”[9]

Indicating the wide approval on this subject, even more skeptical scholars frequently agree. Gerd Ludemann maintains that “the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus. . . . not later than three years. . . . the formation of the appearance traditions mentioned in I Cor.15.3-8 falls into the time between 30 and 33 CE. . . .”[10] Similarly, Michael Goulder thinks that it “goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion.”[11] Thomas Sheehan agrees that this tradition “probably goes back to at least 32-34 C.E., that is, to within two to four years of the crucifixion.”[12] Others clearly consent.[13]

Overall, my recent overview of critical sources mentioned above indicates that those who provide a date generally opt for Paul’s reception of this report relatively soon after Jesus’ death, by the early to mid-30s A.D.[14] This provides an additional source that appears just a half step removed from eyewitness testimony.

(3) Paul was so careful to assure the content of his Gospel message, that he made a second trip to Jerusalem (Gal. 2:1-10) specifically to be absolutely sure that he had not been mistaken (2:2). The first time he met with Peter and James (Gal. 1:18-20). On this occasion, the same two men were there, plus the apostle John (2:9). Paul was clearly doing his research by seeking out the chief apostles. As Martin Hengel notes, “Evidently the tradition of I Cor. 15.3 had been subjected to many tests” by Paul.[15]

These four apostles were the chief authorities in the early church, and each is represented in the list of those who had seen the resurrected Jesus (1 Cor. 15:5-7). So their confirmation of Paul’s Gospel preaching (Gal. 2:9), especially given the apostolic concern to insure doctrinal truth in the early church, is certainly significant. On Paul’s word, we are again just a short distance from a firsthand report.

(4) Not only do we have Paul’s account that the other major apostles confirmed his Gospel message, but he provides the reverse testimony, too. After listing Jesus’ resurrection appearances, Paul tells us he also knew what the other apostles were preaching regarding Jesus’ appearances, and it was the same as his own teaching on this subject (1 Cor. 15:11). As one, they proclaimed that Jesus was raised from the dead (15:12, 15). So Paul narrates both the more indirect confirmation of his Gospel message by the apostolic leaders, plus his firsthand, direct approval of their resurrection message.

Now, some of the people he lists are really biased against the supernatural, and they really hate the idea that the claims of Christianity exclude other religions. And yet they don’t deny the historical reliability of 1 Corinthians 15, or that it is based on eyewitness testimony.

That’s why when you watch debates about the historical Jesus, you see skeptical historians like Bart Ehrman, Gerd Ludemann, James Crossley, Michael Goulder, etc. accepting that the disciples thought they saw Jesus after his death. They’re not just being nice to Dr. Craig when they give him that. They are forced to accept it, because it passes the historical tests. Every Christian ought to be aware of which passages of the New Testament are seen by the broad spectrum of ancient historians as “historical”, regardless of their various biases. You can believe everything in the Bible. But when you debate non-Christians, you have to use the historical core of Christianity which successfully passes historical analysis.

You can see the creed used as evidence in the debate between James Crossley and William Lane Craig.