Book Review: ‘The Case for Miracles’ by Lee Strobel, part 6

“For if the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have died in Christ have perished. If for this life only we have hoped in Christ, we are of all people to be pitied” (1 Corinthians 15:16-19, NRSV).


To view all posts in this review series, please go to its index.

Strobel’s volume has taken us on a journey beginning with skepticism (a la Michael Shermer) all the way to a consideration of the fine-tuning of the universe (a la Michael Strauss). And now we come to what is perhaps the most important miracle in all of Christianity: the resurrection of Jesus Christ from the dead. To discuss such a pivotal event, Strobel interviews J. Warner Wallace, a homicide detective turned pop-apologist.

INTERVIEW #6 – J WARNER WALLACE

Wallace is no doubt familiar to many Christians and non-Christians due to his books which include Cold-Case Christianity and God’s Crime Scene. His work in law-enforcement has left him with the impression that he is qualified to rigorously examine the Gospels of the New Testament to check their validity. And his claim of a youthful atheism gives him a degree of “street cred” with the apologetic community. Beginning at age thirty-five, Wallace “subjected the gospels to months of painstaking analysis through various investigative techniques, including what detectives call ‘forensic statement analysis'” (190). His investigation led him to the conclusion that “Christianity is true beyond a reasonable doubt” (190).

Examining the Gospels

As Strobel begins his interview with Wallace he is given a Bible that Wallace had marked up during his investigation of Christianity. “I went to the gospel of Mark,” Strobel writes, “and saw that it was thoroughly annotated” (193). According to Wallace, he used forensic statement analysis to analyze the Gospels and with regard to Mark’s Gospel he “was looking for the influence of Peter” (193). The examination of the Gospel accounts took six months and at the end Wallace concluded that “the gospels recorded true events” (193).

“But that presented a problem for me.”

“Why?”

“Because they talk about the resurrection and other miracles,” he said. “I could believe the gospels if they said Jesus ate bread, but what if they said the loaf levitated? C’mon, I couldn’t believe that. I didn’t believe miracles could happen, so I rejected them out of hand.” (193)

But Wallace was able to do away with his anti-supernaturalism by simply considering the origin of the universe and the existence of absolute moral values. With that removed, it became far easier to believe that a dead man came back to life.

Wallace notes that he tested the Gospels “through the analysis of eyewitness testimony” (196) and asserts that each of the Gospels have eyewitness testimony standing behind them in one way or another.

“There’s good evidence that John and Matthew wrote their gospels based on their eyewitness testimony as disciples of Jesus. While Luke wasn’t a witness himself, he said he ‘carefully investigated everything from the beginning,’ presumably by interviewing eyewitnesses. According to Papias, who was the bishop of Hierapolis, Mark was the scribe of the apostle Peter – and my forensic analysis of Mark’s gospel bears that out.” (196)

In addition, the Gospels were all written relatively early which means they are reliable. “I’ve seen witnesses in cold cases say their memories from thirty-five years ago are like it happened yesterday – why? Because not all memories are created the same,” Wallace tells Strobel (197). We may forget some dates but others stick out more than others and that is apparently what we find recorded in the Gospels.

Strobel asks Wallace what he thinks about the discrepancies between the Gospel accounts. “[D]on’t they cast doubt on the reliability of the eyewitness testimony?” he asks (198). Wallace doesn’t think so. Rather, if they were all in absolute agreement we would have grounds for suspicion. If the Gospels “meshed too perfectly, it would be evidence of collusion” (198).

“Think of this: the early believers could have destroyed all but one of the gospels in order to eliminate any differences between them. But they didn’t. Why? Because they knew the gospels were true and that they told the story from different perspectives, emphasizing different things.” (198)

Recalling the work of Michael Licona in his book Why Are There Differences Among the Gospels?1 Strobel notes that when it comes to the various discrepancies in the Easter stories it seems that the authors are using a technique known as “literary” spotlighting whereby

an author focuses attention on a person so that the person’s involvement in a scene is clearly described, whereas mention of others who were likewise involved is neglected, the author has shined his literary spotlight on that person….In literary spotlighting, the author only mentions one of the people present but knows of the others.2

And there is also the phenomenon of “undesigned coincidences” when independent eyewitnesses offer details that explain other independent eyewitnesses. Wallace offers the calling narratives in Matthew and Luke as evidence of such a coincidence with the latter answering the question as to why Peter, Andrew, James, and John so quickly abandoned their livelihoods in the former. “When the testimony is put together,” he tells Strobel, “we get a complete picture” (201).

Wallace comes to the conclusion that the Gospels are reliable and if they are reliable then it means that Jesus must have been raised from the dead. But there are two issues that must be addressed before coming to a sure conclusion on Jesus’ resurrection: the death of Jesus and the appearances of the risen Jesus to the disciples. Doing away with various hypotheses of Jesus not dying upon a Roman cross, Wallace concludes that the crucifixion of Jesus and his death upon the cross is “virtually unanimously accepted” by scholars (204). He also does away with any notion that Jesus was not buried in a tomb following his death, a claim made by some scholars including historian Bart Ehrman,3 or that there was some conspiracy among the disciples to steal Jesus’ corpse or lie about it. In fact, it is surprising to Wallace that the disciples were willing to die for their belief in a resurrected Jesus.

“[T]hey had no motive to be deceitful. In fact, we have at least seven ancient sources that tell us that the  disciples were willing to suffer and even die for their conviction that they encountered the risen Jesus.” (206)

Why would they die for something they knew to be false? Of course not. “They knew the truth about what occurred,” Wallace tells Strobel, “and my experience is that people aren’t willing to suffer or die for what they know is a lie” (206). Wallace also dispels the idea that the disciples hallucinated a risen Jesus, telling Strobel that “groups don’t have hallucinations, and the earliest report of the resurrection said five hundred people saw him” (207). Furthermore, the person who was the least likely to have a hallucination of Jesus was the apostle Paul yet he records that he was the recipient of just such a visit by the risen Jesus (207).

What does this add up to for Wallace? It is all evidence against philosophical naturalism and for supernaturalism. Since “the gospels passed all the tests we use to evaluate eyewitness accounts” it forced him to believe that Jesus had indeed been raised by God from the dead (208).

“The more I understood the true nature of Jesus, the more my true nature was exposed – and I didn’t like what I saw. Being a cop had led me to lose faith in people. My heart had shriveled. To me, everyone was a liar capable of depraved behavior. I saw myself as superior to everyone else. I was cynical, cocky, and distant.” (208)

But Wallace’s faith in Jesus changed him into something altogether different.

Before ending their time together, Strobel asks a question that Michael Shermer asked him during his interview: why don’t the Jewish people accept the idea of resurrection? Wallace offers Strobel three reasons. First, they feel they are too smart for it. Second, there are emotional issues having to do with conversion from Judaism to Christianity. Finally, they are proud of their following of the Torah (209). “Humans love works-based systems because they can measure their progress and compare themselves favorably with others,” Wallace said (209). But a true investigation into the claims of Christianity reveals that Jesus did indeed rise from the grave in Wallace’s estimation. And some Jews have discovered just that (210).

Wallace’s Assumptions

It should go without saying that Wallace’s take is devoid of any serious scholarship. Wallace himself is nothing more than a pop-apologist who seems to think his experience in law enforcement has made him something of an expert on the New Testament. Consider his claim that he used “forensic statement analysis” on the Gospel of Mark (193). Forensic statement analysis examines the language a person uses to determine their proximity to an event. One law-enforcement consultant agency describes it as

a process by which a person’s own written or spoken words are scientifically analyzed to determine truth and deception. Given the opportunity a person’s words WILL betray them, in spite of their prior training, education and best efforts to avoid detection.4

But this rests on the assumption that a person is an eyewitness to something. This is simply not what we find in the Gospel of Mark. Nowhere do we ever get the impression in Mark’s Gospel that his account is either that of an eyewitness or even based upon eyewitness testimony. As Luke Timothy Johnson observes,

The current favor accorded Mark began with pioneering literary-redactional studies. They showed that Mark’s peculiar emphasis on Galilee (esp. 14:28; 15:41; 16:7) was a theological symbol. Likewise, Mark’s anachronistic use of the term “gospel,” euangelion, revealed a self-conscious awareness of the multilayered theological nature of his narrative (see 1:1, 14, 15; 8:35; 10:29; 13:10; 14:9). As a result, Mark’s Gospel was seen less as a direct witness to the life of Jesus or to the period of oral transmission than as a witness to the Christian communities of Mark’s day.5

We must also note the literary artistry the Markan author used when composing his Gospel. For example, we find throughout Mark intercalations or “sandwich stories” wherein the author begins a story, interrupts it with another, and finishes the story that he had begun. Such a technique “serves to create suspense and also either to contrast one narrative with another…or to interpret one narrative by another.”6 We also find chiastic patterns, triads, and much more.7 In other words, Mark is trying to tell a story. No doubt, it is a story in which he finds meaning and even truth but it is a carefully constructed story nonetheless and it cannot be considered “historical” in any modern sense of the word.

A Test Case on Eyewitness Testimony

We can put his claim that the Gospels were based on eyewitness testimony to the test. Consider the Markan and Johannine Passion narratives. In the Gospel of Mark, heavy emphasis is placed on the fact that Jesus had been abandoned by his followers. Not only does he predict it will happen (Mark 14:27-31) but it becomes part of the narrative itself when Jesus is arrested at Gethsemane (14:50-52) so that when he is crucified he is utterly alone with only his female followers “looking on from a distance” (15:40). But not so in the Gospel of John. While Jesus does predict that the disciples will desert him (John 16:32), at the crucifixion “the disciple whom he loved” is there are the foot of the cross with Jesus’ mother (19:26-27). If Mark’s account is based upon Peter and John’s account on John, how could they get this all so wrong? Was Jesus all alone as in Mark or was “the disciple whom he loved” present as in John?

And on what basis does Wallace make the assertion that in Mark’s Gospel “Mark’s first and last mention of a disciple is Peter, which is an ancient bookending technique where a piece of history is attributed to a particular eyewitness” (196). Why should that be the case? All such an inclusio would suggest is that Peter plays an important role in the narrative of the Gospel, which he does. To assert that this means Peter was behind the Markan narrative is a non sequitur. It may also show Petrine importance in the Markan community, i.e. that he was a known leader of great importance. Again, there is no need to assert then that Peter is behind it all.

Gospel Discrepancies

Wallace thinks that if the Gospels had “meshed too perfectly, it would be evidence of collusion” (198). That is ironic considering that over ninety percent of Mark’s Gospel is reproduced in Matthew’s. If that isn’t collusion I don’t know what it is. But the discrepancies between the Gospel of Mark and Matthew at times reveal their two differing agendas. For example, the Markan Jesus forbids divorce (Mark 10:1-12) despite the allowances made in the Torah. But in Matthew’s redaction of Mark, there is no total prohibition of divorce but rather an exception in keeping with the Torah (Matthew 19:1-19). This is because Matthew’s Jesus didn’t come to abolish the law but to fulfill it (Matthew 5:17-18). But the Markan Jesus, though an observant Jew, feels to free to do away with some of the Torah’s demands (see Mark 7:19) so that Gentiles need not follow the law.

What About the Resurrection?

Yet none of this means that Jesus did not rise from the grave. It does mean that getting to whatever historical event that lies behind the resurrection narratives of the Gospels requires peeling back layers of tradition and literary elements. This is what Wallace fails to appreciate or even acknowledge. The Gospels are not impassioned retellings of what really happened but rather they are stories about what those events meant. Often they are based on nothing more than a block of tradition whose origin can hardly be traced. Were they based upon an actual resurrection? Or were they based upon visions of a risen Jesus? Or both? Or neither?

Whatever the case might be, if it did happen, the resurrection of Jesus would be undoubtedly a miracle that would cause even the most ardent skeptic to sit up and take notice. Or at least it would me. Yet nothing in Strobel’s interview of Wallace gave me pause to consider that Jesus is alive.

I suppose pop-apologetics just doesn’t do it for me.

NOTES

1 Michael R. Licona, Why Are There Differences Among the Gospels? What We Can Learn from Ancient Biography (Oxford University Press, 2017).

2 Ibid., 20.

3 Bart D. Ehrman, How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee (HarperOne, 2014), 157. Ehrman writes,

The point of crucifixion was to torture and humiliate a person as fully as possible, and to show any bystanders what happens to someone who is a troublemaker in the eyes of Rome. Part of the humiliation and degradation was the body being left on the cross after death to be subject to scavenging animals.

Ehrman doubts the burial story of Jesus for a couple of other reasons as well: criminals were generally tossed into common graves and Pontius Pilate wasn’t known to be all that accommodating a prefect. See pages 160-164.

4 Forensic Statement Analysis,” law-tech.net. Accessed 6 February 2019.

5 Luke Timothy Johnson, The Writings of the New Testament: An Interpretation (Kindle), third edition (Fortress Press, 2010), loc 3334.

6 John R. Donahue and Daniel J. Harrington, The Gospel of Mark, Sacra Pagina vol. 2 (The Liturgical Press, 2002), 18.

7 See ibid., 16-19.

The Weekly Roundup – 2.15.19

“Slavery is part of the cultural fabric of the world that produced the Scriptures. Though some debate whether servitude or even debt-slavery should be used to describe the institution instead, the presumption of right to sexual access marks Hagar’s status as enslaved.” – Wil Gafney

  • Chris Hansen has another post in his series covering J. Warner Wallace’s Cold-Case Christianity. In this post, Hansen addresses the common pop-apologetic non sequitur that because the New Testament authors got some details correct (i.e. place names, historical figures) that therefore they are correct on the details of Jesus’ life and ministry and therefore Jesus was really raised from the dead. The sarcasm and snark in Hansen’s review had me chuckling a number of times. It is well worth your time for that alone!
  • Mark Goodacre, an accomplished New Testament scholar, has written a couple of posts over Bart Ehrman’s blog on the subject of “editorial fatigue.” Well, it is really from Goodacre’s book The Synoptic Problem: A Way Through the Maze which Goodacre allowed Ehrman to post on his blog. The first post describes what it is and offers an example from the Gospel of Matthew that shows that he was no doubt working from the Gospel of Mark. The second post offers examples from the Gospel of Luke which also shows the Lukan author was working from the Gospel of Mark.
  • Biblical scholar Wil Gafney wrote an entry on Hagar over at bibleodyssey.org. In it she discusses the meaning of Hagar’s name (i.e. “the alien”) and how Hagar’s story relates to the main focus of those texts wherein she appears. Hagar, as Gafney points out, is a sex slave who is used by Abraham to produce an heir and then despised by Sarah for it. She’s a means to an end and nothing more. But Gafney calls on us to think about Hagar more just as she did in her book Womanist Midrash (WJK, 2017).
  • Back in August an interview with Elaine Pagels – an amazing scholar whose expertise on Gnosticism is world renown – appeared on the Religion News Service website. In it she discusses the loss of her husband and son, her experience of sexual assault while a graduate student, and her most recent book Why Religion? A Personal Story (HarperCollins, 2018).
  • Last week I highlighted some of the recent episodes of the Mira Scriptura podcast. I was finally able to get through the rest of those episodes this week.
    • Episode 24 covers the story of Ahab and Obadiah. In the accompanying blog post, @MiraScriptura suggests that the opposing narrative had Obadiah – Ahab’s chief-of-staff so to speak –  at odds with Elijah the prophet. The opposing narrative had Obadiah as someone else’s chief-of-staff and so the conflict becomes one of us (Israel) vs. them. @MiraScriptura also goes into the famous contest between the prophets of Baal and Elijah.
    • Episode 25 covers the story of the leper NaamanThis episode is my favorite of this series. @MiraScriptura thinks that the opposing narrative held that Naaman wasn’t a leper and that the reference to his “flesh” was to his child. The biblical text makes the child into a “little maid” that belonged to Naaman.
    • Episode 26 covers the narrative concerning Elisha at DothanWho was spying for whom? Was Elisha working for the king of Syria or was he always faithful to Israel? The narratives differ.
    • Episode 27 covers the Ben-Hadad prophecyAgain at issue is for whom Elisha was working: Israel or Syria?
    • Episode 28 covers the death of Elisha. The biblical narrative is fascinating on its own terms (especially 2 Kings 13:20-21). The opposing narrative per @MiraScriptura has Elisha’s death be the end of him. Yet the biblical text has Elisha performing a miracle even though he’s dead.

Featured image: Wikimedia Commons.

The Weekly Roundup – 1.18.19

“The dude really needs to sit down and read something beyond McDowell, because at the moment his knowledge of scholarly consensus and methodology (and the evidence at hand) is enormously dime store apologist level.”
– Chris Hansen on J Warner Wallace


  • Over at his website Biblical Historical Context, blogger and Twitter user @bibhistctxt has a post up on whether the author the epistle of Jude used the apocryphal 1 Enoch in places like Jude 1:14-15. Virtually every biblical scholar except the ultra-conservatives (i.e. John MacArthur) agree that in the background of the text of Jude is 1 Enoch and @bibhistctxt shows why.
  • Last week I tweeted out my appreciation for a video from @StudyofChrist that appeared on his YouTube channel on whether the Lukan genealogy of Jesus is about Mary’s line, a claim made frequently by pop-apologists to reconcile the Matthean and Lukan genealogies. But I wanted to include it in a Weekly Roundup also so here it is! It was great and as I related in a comment on the video, this is one I plan on keeping in my back pocket for any future discussions with pop-apologists using the argument.
  • Chris Hansen (@thebiblicalath1) has begun a series briefly taking pop-apologist J Warner Wallace to task for his shoddy work in Cold-Case Christianity. In his first post, Hansen goes over some of Wallace’s outlandish material, including his suggestion that unbelieving scholars place the writing of the canonical Gospels in the second century. In the second post, Hansen deals with Wallace’s intrusion of his experience as a cold-case detective into investigating the nature of the Gospel accounts. These posts are relatively short and do a good job of nailing Wallace to the wall for his “terrabad” work.
  • Bill Mounce asks the question everyone is asking – Why do translators use the singular “net” in Mark 1:16 when the word is plural in 1:17? I must confess, that is puzzling. My translation of 1:16 reads, “And walking along the Sea of Galilee he saw Simon and Andrew, the brother of Simon, casting nets in the Sea, for they were fishers.” As Mounce explains, there is no direct object that follows “casting” and so it is implied by the context. But considering the context includes 1:17 where the word for “net” is plural, it is strange that translations don’t insert a plural “net” in 1:16.
  • In a paper that appeared two weeks ago in the Journal for the Study of the New Testament, Hans Moscicke discusses the exorcism of the demoniac of Gerasa from Mark 5:1-20 and its relationship to the scapegoat traditions of the Second Temple period. Interestingly, and somewhat related to @bibhisttcxt’s post on the relationship of Jude and 1 Enoch, the pericope in Mark seems to have borrowed imagery from the book of 1 Enoch as well, specifically the so-called Book of the Watchers (1 Enoch 1-36) and Moscicke discusses this and the relevant scholarship on the subject.

Featured image: Wikimedia Commons.