By: Charles L. Quarles
John Newton wrote the hymn “Amazing Grace” in 1779. His hymn was more than a theological reflection on the grace that he found described in Scripture; it was a profound expression of thanksgiving for the grace that he had personally experienced.
Newton knew that his salvation was entirely a tribute to God’s astonishing grace. Newton expressed this conviction in the title of his autobiography, An Authentic Narrative of Some Remarkable Particulars in the Life of *******.
The previous sentence is not a typo. Newton refused to use his name in the title of his own autobiography. In fact, he went to considerable pains to preserve his anonymity in telling his life story.
Newton wanted to state loudly and clearly that the amazing account he penned was not designed to promote his reputation, but to prompt others to praise God for His great grace.
A comparison of the hymn “Amazing Grace” with Newton’s autobiography shows conclusively that the hymn is likewise autobiographical.
I have previously highlighted the connection of the first and second verses of the hymn to Newton’s personal testimony. The third verse of the hymn is also a description of Newton’s own experience of God’s grace.
Grace brought Newton “through many dangers, toils, and snares.” I recently reread Newton’s autobiography placing sections under each of these three categories: dangers, toils, and snares. The exercise was illuminating.
Newton recounts a shocking array of dangers through which the Lord preserved him by His grace.
On the 10th of March, 1748, the ship on which Newton served was caught in a brutal storm. The ship was already in poor repair from a long and difficult voyage.
The sails were tattered, the cordage frayed. The hull was greatly weakened from the constant pounding of the waves.
Newton was awakened from a sound sleep when a huge wave filled the cabin with water that rose even above his hammock. The cry “all hands on deck” sent him scrambling up the ladder.
Newton’s ascent was stopped by the captain who ordered him to grab a knife. He slid back down the ladder and a mate went up the ladder in his place.
The instant that the man stepped on deck, a towering wave crashed over the buckling deck and swept him overboard into the dark foaming tumult, never to be seen again. Newton had escaped certain death by a split second (Letter VII).
When Newton returned to port after barely escaping drowning, shipwreck, and starvation, he went bird hunting with a group. His gun accidentally discharged while the muzzle was next to his face.
The gun blast blew away the corner of Newton’s hat, but he survived otherwise unscathed. He mused, “When we think ourselves in the greatest safety, we are no less exposed to danger than when all the elements seem conspiring to destroy us. The divine providence, which is sufficient to deliver us in our utmost extremity, is equally necessary to our preservation in the most peaceful situation” (Letter IX).
On another occasion, Newton had an unexplained violent seizure that left him completely paralyzed for nearly an hour. This occurred two days before he was scheduled to set sail as captain of a slave ship.
Newton’s physicians advised him to resign his command the day before the ship left harbor. The voyage from which he was spared proved to be “extremely calamitous.” The captain who replaced Newton, most of his officers, and many of his crew, died at sea and the battered vessel limped home, barely making it back to port.
These and many other remarkable experiences taught Newton that God had graciously spared his life in the face of death numerous times to grant him an opportunity for salvation and to display him as a trophy of grace.
Newton recounted that God “protected and guided me through a long series of dangers, and crowned every day with repeated mercies. To him I owe it that I am still alive, …it was he who delivered me” (Letter VI). These thoughts prompted Newton to sing, “Through many dangers, toils, and snares, I have already come; twas grace hath brought me safe thus far . . . .”
Newton’s letters also give an account of the bitter toils that he endured.
While Newton was in port on the coast of Africa, he became an indentured servant to an English taskmaster to escape the abusive treatment that he had received at the hands of the officers on his ship.
Newton soon discovered that the treatment that he would receive at the hands of his new taskmaster was far worse that anything he suffered at sea.
His master’s wife was an African woman who detested Newton from the moment that she met him. He became severely ill almost immediately after she acquired him. She was furious that her new slave was unable to labor in her fields and she completely neglected his care.
Newton’s bed was a board; his pillow, a log; and his only sustenance, the scraps from her table. He was forced to fight off starvation by crawling into the fields at night, digging up roots, and eating the tubers. Eating these raw made him violently ill and further sapped him of his strength.
Newton would have starved to death had not other slaves stretched their chains to reach his mouth with their own meager rations.
When he traveled by ship with his master, Newton was shackled on deck from the time that the master left ship until the time that he returned. His only food was a single pint of rice on which he had to survive until the master returned, which sometimes took days.
Newton had no shelter from the blistering sun, the torrential rains, or the bitter gales. He barely survived this prolonged exposure to the elements. These experiences helped Newton identify with the plight of the prodigal son who sold himself to a pagan farmer, lived among the swine, and craved the slop that they devoured.
Newton admitted that his toils did not immediately lead to his conversion. He explained: “My haughty heart was now brought down, not to a wholesome repentance, not to the language of the prodigal; this was far from me, but my spirits were sunk” (Letter V).
However, after his conversion he commented: “In perusing the New Testament, I was struck with several passages, . . . but particularly the prodigal, Luke 15, a case, I thought, that had never been so nearly exemplified, as by myself; and then the goodness of the father in receiving, nay, in running to meet such a son, and this intended only to illustrate the Lord’s goodness to returning sinners,-this gained upon me. . . I saw that the Lord had interposed so far to save me, and I hoped he would do more” (Letter IX).
Newton recognized that God’s gracious providence brought him through these toils to teach him of the profound love of the Father who loves and runs after prodigals. “Through many dangers, toils, and snares, I have already come; twas grace hath brought me safe thus far . . . .”
Newton’s letters also give an account of the snares that Satan had carefully and cleverly laid for him to entrap him and prevent him from following Christ.
Newton warned that the believer lives “in a world that is full of snares, and occasions, suited to draw forth [his] corruptions; and he is surrounded by invisible spiritual enemies, the extent of whose power and subtilty he is yet to learn by painful experience” (Spiritual Letters on Growth and Grace, Letter XI).
While in Africa, the allurements of the black magic practiced by the natives nearly ensnared Newton. He became more and more infatuated by the mystical power of their practices and admitted, “In time perhaps, I might have yielded to the whole: I entered into closer engagements with the inhabitants, and should have lived and died a wretch amongst them, if the Lord had not watched over me for good” (Letter VI).
Satan’s efforts to ensnare Newton only intensified after his conversion. He wrote:
The enemy prepared a train of temptations, and I became his easy prey; and, for about a month, he lulled me asleep in a course of evil, of which, a few months before, I could not have supposed myself any longer capable. How much propriety is there in the apostle’s advice, “Take heed lest any of you be hardened through the deceitfulness of sin.” O who can be sufficiently upon their guard? Sin first deceives, and then it hardens. I was now fast bound in chains; I had little desire, and no power at all to recover myself. I could not but at times reflect how it was with me; but if I attempted to struggle with it, it was in vain. I was just like Samson, when he said, “I will go forth and shake myself as at other times;” but the Lord was departed, and he found himself helpless in the hands of his enemies. By the remembrance of this interval, the Lord has often instructed me since, what a poor creature I am in myself, incapable of standing a single hour without continual fresh supplies of strength and grace from the foundation head (Letter X).
Grace set Newton free from this snare. He would later thank the Lord that he:
was pleased to preserve me from what I knew was sinful. . . . The Lord was gracious to my weakness, and would not suffer the enemy to prevail against me”(Letter XI).
Newton humbly acknowledged that he was an easy prey for Satan’s snares when relying on his own supposed strength. He was completely dependent on the grace of God to protect him from temptation and deliver him from evil.
Both Scripture and experience taught Newton that: “Through many dangers, toils, and snares, I have already come; twas grace hath brought me safe thus far . . . .”
God’s frequent interventions to deliver him from dangers, toils, and snares assured Newton that God’s plan for him could not be thwarted. God would not fail to bring Newton to his destination and accomplish his purposes through his life.
At the end of a sea voyage during which Newton had frequent brushes with death, he wrote: “I was preserved from every harm; and having seen many fall on my right hand and my left, I was brought home in peace” (Letter XI).
Such experiences taught Newton that he could trust God to preserve him from spiritual threats and bring him to his heavenly home as well. Newton recognized that the same grace that protected him until the day of his conversion, would keep him secure to the day of his final redemption.
Newton “began to understand the security of the covenant of grace, and to expect to be preserved, not by my own power and holiness, but by the mighty power and promise of God, through faith in an unchangeable Saviour” (Letter XIII).
The Word and Newton’s own life story instructed him that “twas grace hath brought me safe thus far, and grace will lead me home.”
Newton’s testimony both through his letters and through his hymn should be an enormous encouragement to us. When we face dangers that seem to threaten our lives, our futures, or our sense of security, we need not fear. “Grace will lead me home.”
When a grim-faced doctor shares a shocking diagnosis and an even more alarming prognosis, we can have the confidence that “Grace will lead me home.”
When our toils seem more than we can endure and we lose heart in our labors for Christ, we can persevere when we remember: “Grace will lead me home.”
When we find ourselves ensnared by temptation and fall prey to Satan’s devices, we can rely on God to deliver us. “Grace will lead me home.”
Grace not only began our salvation by giving sight to the spiritually blind and teaching our hearts to fear; grace will complete our salvation by bringing us “thus far” and finally leading us home. Now that grace really is amazing!
John Newton’s hymn “Amazing Grace” was written in England in 1779. Although it is now over two hundred years old, it has stood the test of time and remains a favorite of Christians both young and old.
The old cliché that “familiarity breeds contempt” certainly does not apply in this case. We can recite every line of the hymn in our sleep and yet it has still not lost its ability to stir our hearts.
Perhaps, though, familiarity breeds neglect. We may sometimes mouth the words of the hymn without reflecting deeply on the great truths that it expresses. Let’s think for a moment about the second stanza of the hymn:
Twas grace that taught my heart to fear and grace my fears relieved,
How precious did that grace appear the hour I first believed.
Newton wrote his Olney hymns to accompany his Thursday evening Bible studies. Hymn 41, now known as Amazing Grace, was Newton’s reflection on 1 Chronicles 17:16-17 in which David responded to God’s promise through Nathan that the Messiah would be born of David’s line.
The Scripture says, “Then King David went in, sat in the LORD’s presence, and said, ‘Who am I, LORD God, and what is my house that You have brought me this far?’”
David’s prayer of thanksgiving began with a confession of his utter unworthiness: “Who am I?” Newton recognized that the question was not prompted by an identity crisis. It was an expression of awe in the face of God’s astounding grace.
The prayer struck a chord in the converted slave trader’s heart and prompted him to ask, “Who am I?” “Who am I to receive the blessings of salvation.” “Who am I that the Savior should die for me?”
Verse One plainly answered that question. Newton was a “wretch,” an utterly despicable, contemptible person. He realized that his salvation was completely undeserved. It was a work of God’s mysterious and powerful grace from first to last.
The second stanza of the hymn recalled Newton’s own conversion experience. He was a callous sinner who had no fear of God or man until grace taught his heart to fear (Letter IV).
Newton’s autobiography, which has been assembled from his personal letters, shows that this hard-hearted and profane sailor aboard a slave trader’s ship first learned the meaning of fear when he found himself in the middle of a violent storm at sea.
As Newton fought the waves that threatened to shatter his ship, the Greyhound, he was haunted by Bible verses that his Christian mother had read to him many years before:
I, in turn, will laugh at your calamity. I will mock when terror strikes you, when terror strikes you like a storm and your calamity comes like a whirlwind, when trouble and stress overcome you. Then they will call me, but I won’t answer; they will search for me, but won’t find me. Because they hated knowledge, didn’t choose to fear the LORD, were not interested in my counsel, and rejected all my correction (Proverbs 1:26-30).
The raging sea tossed Newton’s fragile ship like a plaything, ready to capsize it with the roll of the next massive wave. The wind-driven rain pelted his face like tiny beestings as he strained to keep his footing on the slippery deck in his fight with the elements.
The dark starless sky warned of God’s displeasure and the ear-splitting claps of thunder seemed laced with bursts of heavenly laughter, “I will laugh at your calamity . . . when terror strikes you like a storm.” The words from Proverbs seemed addressed directly to Newton.
Suddenly the one who “hated knowledge” and refused to “fear the LORD” found himself terrified at the prospect of death and judgment. Newton later wrote that at this season in his life he “sinned with a high hand” and did his best to entice others to defy God’s law along with him (Letter IV).
Newton confessed his “delight and habitual practice was wickedness” (Letter III). “I was exceedingly vile indeed, little if anything short of that animated description of an almost irrecoverable state, which we have in 2 Peter 2:14” (Letter IV).
Newton added, “My whole life, when awake, was a course of most horrid impiety and profaneness. I know not that I have ever since met so daring a blasphemer; not content with common oaths and imprecations, I daily invented new ones” (Letter VII).
In retrospect, Newton knew that only one force in heaven or earth could prompt one who sinned with such impunity to tremble before God’s power: “Twas grace that taught my heart to fear.”
God worked by his grace to prompt Newton to fear his holy wrath. It was this fear that drove him to find relief by casting himself on Christ’s mercy.
In Letter IX of his autobiography, Newton observed that the Greyhound’s encounter with the great storm had a very different effect on him than it had on his fellow-sailors:
. . . I felt a heart bitterness, which was properly my own; no one on board, but myself, being impressed with any sense of the hand of God in our danger and deliverance, at least not awakened to any concern for their souls. No temporal dispensations can reach the heart, unless the Lord himself applies them. My companions in danger were either quite unaffected, or soon forgot it all, but it was not so with me: not that I was any wise or better than they, but because the Lord was pleased to vouchsafe me peculiar mercy, otherwise I was the most unlikely person in the ship to receive an impression, having been often before quite stupid and hardened in the very face of great dangers, and always to this time had hardened my neck still more and more after every reproof.
In his Preface to his Olney Hymns, Newton wrote that he was “deeply convinced that no one can profitably understand the great truths and doctrines of the gospel, any farther than he is taught of God.” This theological statement provides the key to interpreting the second stanza of “Amazing Grace.”
Newton’s statement is an allusion to the words of His Savior in John 6:45: “It is written in the Prophets: And they will all be taught by God. Everyone who has listened to me and learned from the Father comes to Me.”
Everyone who is instructed by the Father in this powerful way comes to Jesus in faith. Jesus taught why this spiritual instruction by God was so critical in the previous verse: “No one can come to Me unless the Father who sent Me draws him.”
The Lord Jesus reiterated this truth only a few verses later: “No one can come to Me unless it is granted to him by the Father” (John 6:65). Jesus himself taught the absolute necessity of divine instruction in order to repent and believe.
Being “taught by God” would bear results that mere human lectures could never accomplish. Everyone who received this divine instruction would come to Christ.
In his autobiography, Newton intimated that “The best words that men can speak are ineffectual till explained and applied by the Spirit of God, who alone can open the heart” (Letter XI).
The Apostle Paul also taught that God must instruct sinners. Paul insisted that those who did not have the Spirit could not understand God’s truth: “But the unbeliever does not welcome what comes from God’s Spirit, because it is foolishness to him; he is not able to understand it since it is evaluated spiritually” (1 Corinthians 2:14).
Those who understand spiritual truths do so because the Spirit grants understanding to those who could not understand on their own: “Now we have not received the spirit of the world, but the Spirit who comes from God, so that we may understand what has been freely given to us by God” (1 Corinthians 2:12).
The Baptist Faith and Message 2000 refers to this powerful divine instruction in the article II on the Holy Spirit: “Through illumination, he [the Holy Spirit] enables men to understand truth.”
The verb “enable” is a powerful term. To “enable” means “to make one able to do something that he cannot do on his own.” The implication is that the lost sinner is unable to understand truth until he is enabled by the Spirit or, in Newton’s words, until grace teaches his heart.
My own conversion experience confirms the truths of our dear old hymn.
I vividly remember the sheer terror that I felt when the Holy Spirit awakened my conscience, convicted me of my sin, showed me the severity of his holy wrath, and warned me of the judgment that awaited me. “Twas grace that taught my heart to fear!”
I remember, like it was yesterday, crying myself to sleep because I recognized that if I died in my sleep I would awaken in hell. “Twas grace that taught my heart to fear!”
My terror was not due to psychological manipulation by a hell-fire and brimstone preacher. “Twas grace that taught my heart to fear!”
My stricken conscience was not the mere product of morbid introspection. “Twas grace that taught my heart to fear!”
Thankfully, the same grace that taught my heart to fear, taught my heart to repent and believe and instructed my mouth to confess that Jesus Christ is Lord to the glory of the Father.
With Newton, I confess that I did not come to understand and believe the gospel that relieved my fears because of the power of my intellect or the superiority of my personal insight. “Twas grace that taught my heart” all of the truths that would grant peace to my troubled mind.
I heartily sing with Newton at the top of my lungs, “How precious did that grace appear the hour I first believed.” And I hope that the next time you sing the old hymn, it will mean a little more to you too.
STR 3/1 (Summer 2012) 71–98
A Roundtable Discussion with Michael Licona on The
Resurrection of Jesus:
A New Historiographical Approach
Danny Akin, Craig Blomberg, Paul Copan,
Michael Kruger, Michael Licona, and Charles Quarles
Southeastern Theological Review, Moderator
Dr. Licona, thank you for joining Southeastern Theological Review
in this roundtable discussion. Your work has been praised by a number
of scholars from a variety of quarters: evangelical to atheist and agnostic.
But it remains to ask a really simple question: why did you write The
Resurrection of Jesus? And secondly, for whom did you write it?
Licona: By nature, I’m a second-guesser. I don’t like it but that’s the way
I’m wired. I question everything from whether I should have purchased
a different bottle of cologne, bought a different car, married a different
woman, or chosen a different worldview. Of course, the last is most im-
portant because if I make a mistake on that option, it may cost me eter-
nity. This book is my journey. It’s an investigation of the data as honest-
ly as I was able in order to determine whether the historical evidence for
Jesus’ resurrection is actually strong enough to conclude that it occurred
using the same method properly employed by many professional histori-
ans outside the community of biblical scholars. I wanted to investigate
the subject of Jesus’ resurrection this way because I realized that in pre-
vious books I had made my case in order to prove the truth of Christi-
anity rather than engage in an authentic examination of the data. I do
not at all regard the former as inappropriate. But, as a second-guesser, it
did not help me to know that was my motive for writing previous books.
I embarked on my journey with the hopes of satisfying my questions
and doubts. The book is a slightly revised version of my doctoral re-
search and took a little over six years of research. I wrote it primarily for
myself. I published it in order to strengthen the faith of believers, chal-
lenge non-believers to take an honest look at the data, and challenge the
prevailing paradigm in the academy that miracle claims are beyond the
purview of historical investigation.
In your book, you demonstrate the plausibility of the resurrection
of Jesus by virtue of a unique historiographical approach. Why did you
do this, and what benefits emerge from this method?
SOUTHEASTERN THEOLOGICAL REVIEW
Licona: I was unaware of any scholar who had subjected their hypothesis to
a careful comparison with competing hypotheses using controlled his-
torical method. Such a practice is foreign to the disciplines of biblical
studies and theology and scholars in those disciplines rarely receive any
training in this area. Just check the course catalogues of any university or
seminary in their department of religion and count the number of
courses offered students pertaining to the philosophy of history and his-
torical method. It’s very rare to find any. Yet, many graduates from the-
se departments will refer to themselves as historians of Jesus without
having engaged in any serious study in this area.
This can have tragic consequences. Imagine building a skyscraper
without blueprints or running a water treatment facility without quality
control procedures in place and you’ll get an idea of what it’s like to
practice history without the use of a strictly controlled method. The his-
torian J. H. Hexter wrote in his history primer, “Partly because writing
bad history is pretty easy, writing very good history is rare.”
When conducting authentic historical investigation, one cannot
presuppose that the sources with which they are working are inerrant or
divinely inspired. Otherwise, we would simply conclude everything re-
ported in those sources is true and wrap up the investigation. A theolo-
gian can do that when studying Jesus. A historian does not have that
luxury. Theology and history are different disciplines with different ob-
jectives and approaches. Now, I believe that everything in the Bible is
true. But that’s a statement of faith and has to be argued by reasons of a
different sort. My objective in the book was to see what I could prove
concerning Jesus’ resurrection with reasonable and adequate historical
certainty and apart from any faith commitment. This was extremely im-
portant to me as a second-guesser. The benefit to the Church is that this
approach provides yet another tool for demonstrating the truth of the
gospel, which Paul said is contingent on the historicity of Jesus’ resur-
rection (1 Cor. 15:17)
How does your book reinforce the reliability of the resurrection
accounts in the Gospels?
Licona: Two ways immediately come to mind. First, since Jesus actually
rose from the dead, we can know that He was far more than just a re-
markable person. Therefore, we would expect that those who had
walked with Him would continue to promote His teachings. As they be-
gan to die and to suspect that Jesus was probably not returning within
their lifetimes, it is natural that they would desire to preserve His teach-
ings in writing. A number of sources present themselves as candidates.
But the canonical Gospels by far have the most respectable pedigree.
Accordingly, the historicity of Jesus’ resurrection is a fair starting point
for showing, at minimum, that the canonical Gospels are probably
trustworthy sources on Jesus. Gospel studies from experts such as Prof.
A ROUNDTABLE DISCUSSION
Blomberg make the case even stronger. His book The Historical Reliability
of the Gospels is a must read.
Second, I have based much of my historical case on the earliest
knowable teachings on the subject: the teachings of Paul and the earlier
kerygma preserved primarily in his undisputed letters. Over the years,
many scholars have contended that Paul had a different view of the na-
ture of Jesus’ resurrection than the one presented by the Evangelists;
that he believed Jesus was raised as an immaterial spirit whereas the
Gospels report a bodily resurrection. If this hypothesis is true, then it
could be that the resurrection narratives in the Gospels are creative
products of the Evangelists as many skeptics have claimed. In my book,
I addressed all of the major arguments offered to that end and demon-
strate with historical certitude that Paul and the Jerusalem apostles un-
derstood the nature of Jesus’ resurrection in a physical/bodily sense.
This means that the earliest proclamation of Jesus’ resurrection is com-
pletely compatible with the core components in the resurrection narra-
tives. I believe this latter finding is one of the most important contribu-
tions of the book and gives us additional confidence in the historical re-
liability of the Gospels.
Dr. Copan, you are a noted philosopher and apologist. In your
view, has Dr. Licona argued his case well, and what is the apologetic
value of this book?
Copan: Some of the book’s endorsers have praised this landmark accom-
plishment as “the most thorough treatment on the resurrection and his-
toriography to date” (Craig Keener), “an astonishing achievement”
(Behan McCullagh), “a tour de force” (Daniel Wallace), “a necessary
book” (Gerd Theissen)—to whose plaudits I add only “Yea” and
“Amen.” Licona’s singular contribution to the literature on Jesus’ resur-
rection is in his extensive engagement with professional historians,
building his case for Jesus’ death and resurrection using the very criteria
to which they routinely appeal. Licona does not restrict his interaction
to biblical scholars writing about biblical history—scholars who are of-
ten far more skeptical than professional historians and who, unlike most
professional historians, are enamored of postmodern historical method-
ology. Licona writes with an eye to historical methodology and philoso-
phy (“historiography”). In doing so, he is in a better position to assess
the literature surrounding Jesus’ death and resurrection by working with
the solid historical bedrock of facts related to these events.
Dr. Licona, in recent months, you have been challenged by other
scholars – particularly Dr. Norman Geisler and Dr. Albert Mohler – on
SOUTHEASTERN THEOLOGICAL REVIEW
your interpretation of Matthew 27:52-53, the passage referring to the
raised saints.1 What is your interpretation of this passage?
Licona: As I broadened my reading in the Greco-Roman and Jewish litera-
ture of the period, I began to observe numerous reports containing
phenomena similar to what we find reported by Matthew at Jesus’ death.
The frequent mention of darkness, apparitions of the dead, the earth
shaking, and celestial phenomena peaked my interest. I wondered
whether these things reported by Virgil, Dio Cassius, and Josephus were
all intended to be understood as events that had occurred in space-time.
Or were they an ancient literary device—“special effects”—meant to ac-
centuate an event of cosmic, even divine significance?2 So, it appears
that this ancient practice continues in some locations to this day.
Then I observed similar phenomena in Acts 2 when Peter ad-
dressed the crowd, saying the speaking in tongues they were witnessing
was in fulfillment of Joel 2. He goes on to list other phenomena men-
tioned by Joel, including wonders in the sky involving the sun going dark,
the moon turning to blood, and signs on the earth such as blood, fire,
and smoke. Joel concludes by saying that in that day everyone who calls
on the name of the Lord will be saved. Peter then testifies how Jesus
performed wonders and signs while among them. He rose from the dead
and now they should call upon His name for salvation. Similar phenom-
enal language appears in Jesus’ Olivet Discourse in Matthew 24 where
the sun and moon will go dark and the stars will fall out of the sky.
Many evangelical scholars interpret the celestial phenomena in Acts
2 and Matthew 24 as apocalyptic symbols with no corresponding literal
events involving those celestial bodies. I became persuaded that the
raised saints in Matthew 27 belonged to the same genre.
Since my book was published, I have found additional ancient re-
ports that confirm this interpretation and others that cast doubt on it.3
Accordingly, I am presently undecided pertaining to how Matthew in-
tended his readers to understand the saints raised at Jesus’ death. More
research needs to be conducted. It’s a tough passage
1 See the posts of Dr. Norman Geisler at: http://www.normgeisler.com/articles/Licona
/default.htm . The post of Dr. Albert Mohler is found at: http://www.albertmohler.com
2 It is of interest that when North Korea’s leader Kim Jung-il recently died that a num-
ber of phenomena are reported to have occurred: A snowstorm hit as Kim died. Ice cracked
on the volcanic Chon lake near his reported birthplace at Mount Paektu. When the snowstorm
ended at dawn, a message carved in rock glowed brightly until sunset saying, “Mount Paektu,
holy mountain of revolution. Kim Jong-il.” Finally, on the day after his death, a Manchurian
crane also adopted a posture of grief at a statue of Kim’s father in the city of Hamhung
(http://www.bbc.co.uk /news/world-asia-16297811 [accessed December 22, 2011]).
3 Note my paper read at the 2011 annual meeting of the Evangelical Philosophical Socie-
ty in San Francisco. A pdf and mp3 of this paper are available at www.risenjesus.com.
A ROUNDTABLE DISCUSSION
Dr. Licona, is it not better to understand the description in Matt.
27:52-53 simply as a historical description of what happened at the mo-
ment of Jesus’ death?
Licona: Not necessarily. The “better” way to understand Matthew’s de-
scription of the raised saints is the way Matthew intended for them to be
understood. If they are an apocalyptic symbol or poetic device, inter-
preting them in a literal-historical sense, that is, to “historicize” them,
could lead one to misinterpret what Matthew was actually saying.
Literal interpretations can sometimes lead to tragic consequences.
Did Jesus teach that His followers should actually pluck out their eyes if
they’re struggling with lust? The answer may seem clear to us now.
However, there was a time in the early Church when its leaders had to
speak against maiming oneself, since a number of believers had taken Je-
sus’ words literally. Even the Church father Origen castrated himself as
a result of his literal understanding of Matt. 19:12. Hermeneutical blun-
ders can have tragic consequences!
Just three chapters prior to his mentioning of the raised saints,
Matthew reports Jesus’ teaching that the sun and moon will go dark and
the stars will fall out of the sky when He returns. Are these meant to be
understood as describing literal events or is Jesus using apocalyptic sym-
bols to communicate that the coming events will have divine signifi-
cance? Scholars differ in their opinions.
The bottom line is that most scholars who have spent an apprecia-
ble amount of time with Matt. 27:52-53 recognize that it’s a difficult text.
Since there are decent reasons for interpreting the raised saints as apoca-
lyptic symbols, we ought to be slow to demand that one interpret them
in a particular sense. The key question here pertains to how Matthew in-
tended his readers to understand the raised saints. This must be thor-
oughly addressed prior to any charge that I have, or anyone holding a
similar position has, “dehistoricized” them. For that charge presupposes
that Matthew intended for them to be understood in a literal-historical
Dr. Quarles, you in particular have addressed Licona’s monograph
in an extensive review in a recent edition of the Journal of the Evangeli-
cal Theological Society.4 What are your reasons for disagreeing with Dr.
Licona’s interpretation of Matt. 27:52-53?
Quarles: The context of the passage suggests that Matthew intended his
readers to understand these words as descriptions of actual occurrences.
First, the phenomenon of the darkness mentioned in Matt. 27:45 seems
4 Charles L. Quarles, “Review of Michael R. Licona, The Resurrection of Jesus: A New Histo-
riographical Approach (Downers Grove, IL: IVP Academic, 2010),” JETS 54 (2011): 839-44.
SOUTHEASTERN THEOLOGICAL REVIEW
intended to be interpreted literally. Dr. Licona acknowledged that the
secular historian Thallus apparently confirmed the darkness. Further-
more, the author stated the hour that the darkness fell and the hour that
the darkness lifted. The temporal indicators do not appear to be symbol-
ic and give the impression that Matthew is describing an historical event.
Second, the rending of the veil is not Matthew’s creation, but (as-
suming Markan priority) was derived from his written source, Mark.
Although the descriptions of the other three phenomena in Matthew
may allude to OT texts, no OT parallels to the rending of the veil exist
and the only extrabiblical references to the rending of the veil (Gospel
of Peter and Testament of Levi) postdate the Gospels. This makes it un-
likely that the rending of the veil was a special effect inspired by OT ref-
erences or current Jewish expectations and suggests that Matthew in-
tended to portray the phenomenon as an historical event.
The literal nature of these portents prepares the reader to interpret
the other portents literally as well. In the Greek text, vv. 51-53 form a
single sentence in which the description of each portent is connected to
the description of the previous portent by the Greek conjunction kai.
Thus, the “special effects” interpretation requires a shift in genre from
historical narrative to apocalyptic in the middle of a single sentence, then
back to historical narrative in the next sentence. If a writer flows so
quickly and freely from historical narrative to apocalyptic, one could
hardly ever know the author’s intention.
Third, although Matthew alludes to OT texts in his description, his
last clause in the sentence, “and they appeared to many,” has no OT
parallel and strongly implies resurrected saints were actually seen by
eyewitnesses. The closest parallel to this statement is the claim of Paul
that many eyewitnesses saw Jesus after his resurrection (1 Cor. 15:5-6).
Fourth, the statement in v. 54 confirms that the Roman centurion
and other bystanders saw the earthquake and at least some of the other
phenomena. It is difficult to see how the previously mentioned portents
could be mere special effects without Matthew’s claim that “they ap-
peared to many” and “they saw the earthquake and the things that hap-
pened” turning into a deception. These evidences strongly imply that
Matthew intended to communicate that the portents actually occurred.
Dr. Blomberg, some evangelical NT scholars have held similar in-
terpretations on Matthew 27:52-53 as does Licona, although many do
not. In your view, is Dr. Licona’s interpretation implausible, in terms of
the intention of the Matthew?
First it’s important to remember that Dr. Licona has clari-
fied his position by stating that he is at least as convinced by the histori-
cal interpretation as by the one that takes it as an apocalyptic symbol.
But I don’t find the latter option at all implausible. That’s not to say
A ROUNDTABLE DISCUSSION
that I’m confident it’s the correct one, just that no one should excoriate
a scholar who suggests it.
Authorial intent is tied closely to literary form. It is widely under-
stood that one does not interpret a parable the way one interprets a his-
torical narrative, or a proverb like an extended sermon, or apocalyptic
the same as pure prophecy. As Dr. Licona has already highlighted in his
book and in his on-line postings, there are numerous passages in Old
Testament apocalyptic literature alone, to say nothing of later Second
Temple Jewish literature, that bear certain striking similarities to the
cosmic upheavals of Matt. 27:51-54. This does not prove that any or all
of these verses are, in fact, apocalyptic symbols, but it certainly means
scholars should have the academic freedom to explore the possibility
without fear of losing their jobs or their reputations.
Dr. Geisler has argued on-line that he would be more open to the
proposal if it involved a book that was not historical in genre overall
(presumably, like Revelation). But apocalyptic is not just a genre, it is a
literary form that is often interspersed within larger works of different
genres. Daniel and Zechariah are prophetic overall but contain signifi-
cant segments of apocalyptic. Matthew only a couple of chapters earlier
included his account (the longest in any of the Gospels) of Jesus’ apoca-
lyptic discourse (chapters 24-25). So we should not at all be surprised if
another, shorter apocalyptic section were to appear elsewhere in his
Dr. Quarles, some have suggested that Dr. Licona’s interpretation
de-historicizes the account of the resurrection, which at best threatens
or at worst invalidates the doctrine of inerrancy – a crucial evangelical
tenet of faith. In your judgment, has Dr. Licona diverged from historici-
ty of the account of the resurrection and diverged from the Chicago
Statement and inerrancy? Why or why not?
Quarles: This is a difficult question to answer. The difficulty arises in part
because it seems that Dr. Licona’s position is evolving. Although the
debate now seems to center on the legitimacy of the use of apocalyptic
symbolism by Matthew, I do not recall him specifically stating that the
text contained apocalyptic symbolism in The Resurrection of Jesus. Dr.
Licona’s original discussion involved discussions of “legend,” “story
embellishment,” “special effects,” and portrayal of the phenomena as
“poetic devices.” Some elements of the original discussion were alarm-
ing and, I fear, did have the potential to undermine a high view of Scrip-
ture. I am grateful that Dr. Licona had the humility to listen to the con-
cerns of fellow inerrantists and to more carefully state his position.
I am confident that it is not Dr. Licona’s intent to “dehistoricize”
the account. His goal is to interpret this text responsibly in light of its
literary form and author’s purpose. I also suspect that his experience as a
Christian apologist has confirmed that this text is a bit of a stumbling
SOUTHEASTERN THEOLOGICAL REVIEW
block to many skeptics and that he desires to remove unnecessary barri-
ers to acceptance of Jesus’ resurrection. If he is mistaken about the form
and purpose, and in this case I think that he is, he has proven his per-
sonal errancy, but not invalidated biblical inerrancy.
The most relevant section of the Chicago Statement regarding the-
se issues is Article XVIII: “We affirm that the text of Scripture is to be
interpreted by grammatico-historical exegesis, taking account of its liter-
ary forms and devices, and that Scripture is to interpret Scripture.” (See
also Articles 13-15 of the Chicago Statement on Biblical Hermeneutics)
If Matt. 27:52-53 uses a literary form or device that is non-historical, in-
terpreting it as historical would constitute a hermeneutical error contrary
to the prescription of the Chicago Statement. If, on the other hand, the
text uses a literary form or device that is intentionally historical, non-
historical interpretation would constitute a hermeneutical error contrary
to the prescription of the Chicago Statement.
Although I am confident that it is not Dr. Licona’s intent to dehis-
toricize the account that would be the unintended effect of his interpreta-
tion, if his interpretation is incorrect. Dr. Licona seemed to acknowledge
this earlier in the discussion here:
The key question here pertains to how Matthew intended his readers to
understand the raised saints. This must be thoroughly addressed prior to
any charge that I or anyone holding a similar position have “dehistori-
cized” them. For that charge presupposes that Matthew intended for
them to be understood in a literal-historical sense.
Raymond Brown argued that interpreting this text literally involved
“too facilely historicizing the symbolism.”5 On the other hand, if Mat-
thew intended this text to be interpreted as literal history, any interpreta-
tion that denies the text is literal history necessarily dehistoricizes the
Scripture. This is not to cast stones, it is simply to admit that, as Dr.
Licona pointed out earlier “hermeneutic blunders can have tragic conse-
quences.” The misinterpretation of a text as important as the Bible can
have rather grave consequences, even if it is not a direct denial of a care-
fully nuanced statement on biblical inerrancy.
Dr. Licona, you have suggested that the objections of Drs. Mohler
and Geisler really center upon a question of interpretation rather than
inerrancy. Why do you say this?
Licona: There are two issues for consideration: Is the interpretation of Mat-
thew’s raised saints as apocalyptic symbols incompatible with the doc-
trine of biblical inerrancy and is the interpretation correct? These are
separate issues and should not be confused. J. I. Packer was one of the
5 Raymond E. Brown, The Death of the Messiah, Volume 2 (ABRL; New York: Doubleday,
A ROUNDTABLE DISCUSSION
framers of the Chicago Statement on Biblical Inerrancy, the Statement
appealed to by Drs. Mohler and Geisler. Prof. Packer has opined that
Gen. 1:1-2:4 is “prose poem” and a “quasi-liturgical celebration of the
fact of creation […] and certainly not a kind of naïve observational ac-
count of what we would have seen if we could have traveled back in
time and hovered above the chaos and watched how things got sorted
out during a hundred and forty-four hours of our time.”6 He adds that
stories such as Eve’s being created from Adam’s side, of her encounter
with the serpent, and of the tree of life are symbols and may not at all
have been what we would have seen had we been there as observers.7
Many evangelicals will have problems with Prof. Packer’s interpretation
of Genesis. But that’s a disagreement with his hermeneutics. It would be
difficult to charge him with denying biblical inerrancy, since he was one
of those who wrote the definition. Commenting on his symbolic inter-
pretation of Genesis, Prof. Packer says, “What I’m trying to do as a the-
ologian is to read my Bible in a way which receives the message that it
intended to give me.”8
I took a similar approach when proposing that Matthew intended
for his readers to understand the raised saints as apocalyptic symbols.
I’m still open to interpreting the raised saints in a literal-historical sense
and I’m hard-pressed to choose between the two at the moment. But I
would only be denying the inerrancy of the text if I knew that Matthew
meant for his readers to understand the raised saints in a literal-historical
sense but was interpreting them as an apocalyptic symbol anyway. So,
this is a matter of hermeneutics rather than inerrancy.
Dr. Copan, how do you understand the issue? Does Dr. Licona’s
interpretation of the raised saints in Matt. 27:52-53 violate the doctrine
of inerrancy? Why or why not?
Copan: This debate is one of hermeneutics rather than inerrancy; I consid-
er Licona’s apocalyptic view consistent with inerrancy. I’m glad, though,
he dropped the term “legend,” which understandably raises red flags.
That said, a good deal of confusion has been created because some of
the “damning” quotations attributed to Licona by Geisler are actually ci-
tations from non-evangelical critics such as John Dominic Crossan.9
er’s comment that it is a “prose poem” begins 28:10 into the presentation. His other comment
begins at 24:53.
7 Ibid., 40:30—49:24.
8 Ibid., 36:14.
9 See Max Andrews, “In Promptu Ponere—A Response to Norm Geisler’s Petition
Against Mike Licona: “http://sententias.org/2011/11/17/in-promptu-ponere-a-response-to-
SOUTHEASTERN THEOLOGICAL REVIEW
And when Geisler disapproves of Licona’s use of the word “strange” for
this text, why should this be a criticism? There are plenty of odd passag-
es in Scripture.
I would take the historical interpretation on this passage. However,
the passage does contain stock apocalyptic images—earthquake, tomb-
opening, veil (the latter representing the heavenly firmament in Second
Temple Judaism and Qumran). One reason for at least a partly apocalyp-
tic reading is the well-recognized theological awkwardness created by
tombs opening with saints being raised before Jesus—who is the resurrec-
tion’s “first fruits” (1 Cor. 15:20). True, the saints enter Jerusalem after
Jesus’ resurrection, but the rapid succession of dramatic scenes on Good
Friday suggests they are all triggered at the crucifixion event.
Given this theological awkwardness, various evangelical interpret-
ers have deemed plausible the apocalyptic interpretation as highlighting
the crucifixion’s cosmic significance. Consider the words of the evangel-
ical stalwart Michael Green:
Does Matthew mean us to take this literally? … It is possible but unlike-
ly … After all, he says that these bodies of the saints went into the holy
city after Jesus’ resurrection. By that phrase he is guarding the primacy of
the resurrection of Jesus, “the firstfruits of those who have fallen asleep”;
yet he presents us with these resuscitated bodies at the cross itself, long
before the resurrection.10 If Matthew meant us to think of these people
from a bygone age walking into Jerusalem that Friday evening, how would
that accord with his plain insistence (especially [vv.] 40-50) that no com-
pelling proofs of Jesus’ deity were given at this time of his death any more
than they were during his life? No, Matthew seems to be giving a pro-
found meditation on what the crucifixion of Jesus means for the destiny
of humankind. His death is an eschatological event; it is a foretaste of the
age to come that has broken into this age.11
We could likewise add other noted evangelical New Testament
scholars who take such a view, including Ben Witherington,12 Donald
Hagner,13 and R.T. France.14
10 Leon Morris also acknowledges resurrection at the time of the crucifixion, not after
Jesus’ resurrection. See: Leon Morris, The Gospel According to Matthew (PNTC; Grand Rapids:
Eerdmans, 1992), 724-6.
11 Michael Green, The Message of Matthew (BST; Downers Grove, IL: InterVarsity, 2000),
302-3. Note that this series was edited by the late John Stott, a strong defender of the complete
trustworthiness of the Scriptures.
12 Ben Witherington III, Matthew (Smyth & Helwys Bible Commentary; Macon, GA:
Smyth & Helwys, 2006), 522. In personal correspondence (email), Witherington says that, if
historical, it’s hard to see the point of this passage (October 19, 2011).
13 Donald A. Hagner says that this passage makes “little historical sense.” See Matthew
14-28 (WBC 33b; Nashville: Nelson, 2003), 850-52.
14 R.T. France states that Matthew tells for its “symbolic significance.” The Gospel Accord-
ing to Matthew (NICNT; Grand Rapids: Eerdmans, 2007), 1082.
A ROUNDTABLE DISCUSSION
Moreover, apocalyptic symbolism is in fact connected to historical
events elsewhere in Matthew (chapter 24). We witness a string of histori-
cal predictions leading up to Jerusalem’s AD 70 destruction—famines,
earthquakes, wars, the gospel’s proclamation throughout the Roman
Empire, messianic pretenders, persecution. Then, bam!—we have the
clearly apocalyptic symbolism of the sun and moon going dark. Such
stock apocalyptic imagery in the Old Testament denotes earth-shattering
national disasters of “cosmic” proportions for Edom, Egypt, Babylon,
and other nations. The sun wasn’t literally darkened when these ancient
Near Eastern nations were destroyed—nor with Jerusalem’s later demise
in AD 70.
Licona’s measured work has been unfairly compared to Robert
Gundry’s. Ironically, the careful New Testament scholar Douglas Moo
both strongly disagreed with Gundry in dialogue in the Journal for the
Evangelical Theological Society and considers Licona’s view consistent with
inerrancy. Former ETS president and—carefully note—historian Edwin
Yamauchi as well as other CSBI signatories with whom I’ve interacted
don’t see Licona’s view to be in conflict with inerrancy. And I wonder
why other prominent evangelicals holding Licona’s earlier-held apoca-
lyptic view haven’t been so targeted.
In closing, I cite another ICBI signatory, the New Testament
scholar Eckhard Schnabel:
This is a notoriously difficult passage: Matthew appears to be narrating an
historical event, but clearly does not address the (equally historical!) issues
that result from such an interpretation. This is certainly not a matter of or-
thodoxy—a commitment which should not be tied to the interpretation
of difficult passages but, fundamentally, to Jesus’ death and resurrection.15
Dr. Blomberg, in your view, does Dr. Licona’s interpretation of the
raised saints in Matt. 27:52-53 violate the doctrine of inerrancy? Why or
It most certainly does not violate the doctrine of inerrancy,
at least not as conceived by the widely used Chicago Statement on Bibli-
cal Inerrancy. Article XIII of that document explicitly declares, “We
deny that it is proper to evaluate Scripture according to standards of
truth and error that are alien to its usage or purpose.” If a scholar
makes a proposal that a certain text of Scripture falls into a certain liter-
ary form or genre, understands the truth claims made by that genre, and
believes and fully submits himself or herself to those truths, inerrancy is
For example, although virtually every scholar I’ve ever read agrees
that Luke 16:19-31 is a parable, I can count on students or laypeople
15 Personal correspondence (email), October 8, 2011.
SOUTHEASTERN THEOLOGICAL REVIEW
everywhere I teach asking me, “What about the view that sees this as a
real story about a beggar named Lazarus and a rich man?” There is abso-
lutely nothing in the text that calls this passage a parable or conclusively
proves that it is one. But no one accuses me of violating inerrancy, and
I explain why even conservative evangelical scholarship is virtually unan-
imous that it is a parable, and that there are important theological les-
sons to be learned from the text, whether or not these two characters
If people are unpersuaded by the case for Matt. 27:52-53 as an
apocalyptic symbol, let them demonstrate exegetically why they would ex-
clude this option and then let others judge as to who has made the bet-
ter case. Those who bypass this process make it appear as if they know
they cannot make a better case, but because they disapprove of the con-
clusion they simply want to censor it. Meanwhile, they are the ones who
are violating the Chicago Statement, not those like Dr. Licona
Dr. Quarles, what are some objections to the responses offered up
to this point?
Quarles: In the Round Table discussion thus far, scholars have referred to
Matt. 27:52-53 both as containing apocalyptic imagery and as “special
effects” as if the two were equivalent. I think that the two are quite dis-
tinct. In the context of this discussion, “special effects” appears to refer
to an ancient literary device in which an author described portents ac-
companying the death of an important individual which he did not in-
tend to be understood as events that occurred in space-time. No com-
pelling case for the existence of this “ancient practice” has yet been
made. Although the present discussion appeals to descriptions of por-
tents in the writings of Josephus as a possible example, The Resurrection of
Jesus admitted that “Josephus reports that even the strangest of these ac-
tually happened” (p. 550). Josephus’ testimony is corroborated by Tacti-
tus. That Josephus intended to portray the portents as actual historical
events seems clear from his statement: “a certain prodigious and incred-
ible phenomenon appeared: I suppose the account of it would seem to
be a fable, were it not related by those who saw it, and were not the
events that followed it of so considerable a nature as to deserve such
signals” (Jewish War 6:297-298).
The Resurrection of Jesus mentioned Lucian’s imaginative creation of
portents accompanying the death of Proteus. However, this is clearly
not an example of an ancient practice in which writers described phe-
nomena but did not intend them to be understood as actual historical
events. Lucian’s embellishments were designed to deceive “dullards” to
give him a laugh at their gullibility. When speaking to “men of taste,”
who might have had the sophistication to recognize a literary device
such as “special effects” if such a device existed, Lucian told the facts
A ROUNDTABLE DISCUSSION
The appeal to claims of portents at the time of the death of Kim
Jung-Il is not really helpful either. The BBC article made no suggestion
that the portents were widely recognized by the people of North Korea
as a mere literary device. On the contrary, the article implies that the re-
ports were generated by the state-run news agency as propaganda sup-
porting veneration of the leader and noted that “an elaborate personality
cult, involving multiple stories of alleged miracles or astonishing deeds,
has been built up around him.”
An argument for classifying the portents of Matt. 27:52-53 as “spe-
cial effects” is premature until one first demonstrates that writers who
described such portents 1) did not intend to portray the portents as ac-
tual historical events observed by eyewitnesses (unlike Josephus) and 2)
had no intention to deceive their audiences (unlike Lucian, and appar-
ently, the North Korean News agency).
Dr. Kruger, do you read the entirety of Matthew 27 as a historical
description, including the passage on the raised saints? If so, then why
do you do so?
Kruger: Let me begin by saying, along with the other scholars here, that I
very much appreciate Mike Licona’s new book on the resurrection. It
will no doubt prove to be a fundamental resource for defending the his-
toricity of that event from the challenges of critical scholars. However,
we do have a disagreement when it comes to how to understand the de-
scriptions of Matt. 27:52-53. I take this portion of the text as straight-
forward historical narrative. There are many reasons I am not persuaded
that these verses are non-historical apocalyptic symbolism, but let me
just focus on a primary one: all of these events described at the death of Jesus
were seen (or could be seen) visually by eyewitnesses.
The earthquake is a key example. In the above discussion, Licona
appeals to how earthquakes are used in Greco-Roman literature to pro-
vide “special effects” around important events (even though they didn’t
really happen). The problem, however, is that Matt. 27:54 plainly states,
“The centurion […] saw the earthquake and what took place.” Unless we
want to suggest the centurion is himself symbolic, then we must regard
the earthquake as something that really happened. No doubt the dark-
ness in the sky was also something witnessed by bystanders because
Matthew tells us the actual hours it lasted (from the sixth to the ninth).
And certainly we have good reasons to think the temple veil was actually
torn in two. This account is included in all three Synoptics and we are
told specifically that the veil was torn “from top to bottom” (although
scholars debate whether the tearing was seen the moment it happened,
depending on the location of the crucifixion).
If so, then the only remaining event that could possibly qualify as
apocalyptic symbolism is the raising of the saints. But, if all the sur-
rounding events, which are also supposedly apocalyptic symbolism, ac-
SOUTHEASTERN THEOLOGICAL REVIEW
tually happened, then why would we think differently of this one? If the
other “cosmic” events really took place, then what grounds do we have
for taking this single event as symbolic? I would suggest we would need
a very compelling exegetical reason to do so. However, not only does
the text provide no such reason, it actually provides reasons to think it is
historical. First, just like the other events, the raising of these saints is
something observed by eyewitnesses: “they went into the holy city and
appeared to many.” Indeed, authors often appeal to eyewitnesses for
the very purpose of proving that the events they are describing actually
happened (e.g., 1 Cor. 15:6). The implications of this verse, therefore, run
in the opposite direction of the symbolic view—it implies that people in
Jerusalem really saw these saints.16 Second, scholars have argued that
Matthew likely presents the earthquake as the cause for the temple veil
being torn, the rocks being split, and the tombs being opened.17 Thus, if
the earthquake really happened, then these other events must have really
Even though Licona says he is “undecided” about which direction
to take this passage, he defends the possibility of the symbolic view by
drawing comparisons between Matt. 27:51-54 and the apocalyptic im-
agery in Matthew 24. However, the nature of these two passages is very
different. Most notably, Matthew 24 is the teaching of Jesus about the future,
whereas Matthew 27 is the description of the narrator/author about the past. If
apocalyptic portions were to be inserted into a book that is primarily his-
torical narrative (which certainly can happen), we would expect it to be
done more often in the former manner and less often in the latter.
Dr. Kruger, in your view, does Dr. Licona’s interpretation of the
raised saints in Matt. 27:52-53 violate the doctrine of inerrancy? Why or
Kruger: No, I do not think that Licona’s view would constitute a violation
of inerrancy. In essence, the doctrine of inerrancy teaches that whatever
Scripture affirms is true. But, this doctrine, in and of itself, does not an-
swer the question of what Scripture affirms. Does Genesis affirm six
24-hour days? Some say yes, others say no. But, this is an interpretive
issue; not an inerrancy issue. Inerrancy is violated if a person acknowl-
edges that Scripture affirms something, and then also acknowledges that
the thing it affirms is false. And Licona has not done this. However,
when we evaluate a certain position, we should do more than answer the
16 As a side note, there is no indication that these saints had experienced the final resur-
rection and received new, imperishable bodies. Rather, these raisings were probably very simi-
lar to that of Lazarus (who would eventually die again).
17 E.g., R.T. France, The Gospel of Matthew (NICNT; Grand Rapids: Eeerdmans, 2007),
A ROUNDTABLE DISCUSSION
narrow question of whether it violates inerrancy. Inerrancy is not the
only critical issue we should consider. A view can have other prob-
lems—or could lead to other problems—even if it is not a violation of
this important doctrine. My concern about Licona’s position falls into
this camp. Personally, I think the evidence for taking Matt. 27:52-53 as
non-historical and symbolic is pretty thin. And when the basis for a cer-
tain interpretation is that thin, it raises concerns about whether the same
hermeneutical method could possibly be employed when we are faced
with other passages that prove to be problematic or embarrassing. In
fact, I think this is probably the main issue that has been driving this
whole controversy (even though some have tried to make it about iner-
rancy). Of course, I am not suggesting Licona is trying to avoid difficult
passages or that he is motivated by such things. Rather I am simply try-
ing to put my finger what I believe is the real issue for myself and for
Dr. Licona, in light of Dr. Quarles’ and Dr. Kruger’s objections
and analysis offered here, is it not apparent that your approach to the
question the raised saints de-historicizes the account of Matthew?
Licona: I don’t believe so. Drs. Quarles and Kruger provide two primary
reasons for holding that Matthew intended for his readers to interpret
the raised saints in a historical sense. Their first reason is that this text
forms one long sentence in Greek and that what I proposed requires a
shift in genre twice within the same sentence. I agree. But this is precise-
ly what we may observe going on elsewhere. Acts 2:17-21 forms one
long sentence and includes details that are both historical and apocalyp-
tic.18 Peter suggests in vv. 22-24 that the signs and wonders described in
19 as blood, fire and smoke had already taken place among them in Je-
sus’ miracles, exorcisms, and resurrection. The sun going dark and
moon turning into blood may also refer to the same events, since Peter
says whoever calls on the name of the Lord in that day will be saved. In
vv. 22-39, Peter encourages his audience members to do just that, sug-
gesting he believed that day had come.
Although not in a single sentence, we see a possible shift in genre
twice within Jesus’ Olivet Discourse (Matt. 24:4-31). Kruger answers
that Matthew 24 and 27 are different, since the former speaks of the fu-
ture whereas the latter about the past. However, he has not shown how
this difference is important. And the same cannot be said of the phe-
nomena in Acts 2 that Peter speaks of as having occurred in that time.
18 Quarles notes that the Greek conjunction kai appears six consecutive times in one
long sentence in Matt. 27:51-52. In Acts 2:17-21, kai appears eight consecutive times in one
SOUTHEASTERN THEOLOGICAL REVIEW
In Matt. 5:28, Jesus teaches about lust and adultery. In the very
next verse, he teaches that if your eye causes you to sin (i.e., to lust),
pluck it out. For it is better to lose a body part than for your entire body
to be cast into hell. Everything in the immediate context of v. 29 is un-
derstood literally. And there is no indication in the text itself that leads
us to believe Jesus meant for His readers to understand v. 29 in anything
other than a literal sense. Yet, there are no reports of Jesus’ disciples
gouging out their eyes. The appearance of a similar statement by Seneca
informs us this was a figure of speech.19
The Greco-Roman literature contains numerous examples of his-
torical and non-historical details being comingled.20 One example is
found in reports concerning the death of Julius Caesar in which as many
as sixteen phenomena are reported to have occurred, including a comet
and an eclipse of the sun.21 We know that a comet appeared a few
months after Caesar’s assassination because we have corroborating re-
ports from the Chinese.22 It also appears very likely that Mt. Etna erupt-
ed around that time and may have been responsible for the darkness,
although a year is unlikely. However, we also know that no visible eclip-
ses were viewable from within the Roman Empire in 44 BC.23
The second reason offered by Quarles and Kruger that Matthew’s
intent was to communicate historical details when reporting the raised
saints is the presence of two elements that suggest eyewitness testimony:
the statement “and they appeared to many”24 and Matthew’s statement
that the Roman centurion and other bystanders saw the earthquake and
at least some of the other phenomena. However, similar statements of
appearances exist in the Greco-Roman literature of the period that we
should probably regard as poetic or ‘special effects.’ When reporting the
assassination of Julius Caesar, Plutarch writes that a phantom appeared to
one of Caesar’s assassins (Caesar 69.4) while Virgil reports that pale
phantoms were seen at dusk (The Georgics, Georgic 1.466ff.). When report-
19 Sen. Ep. Lucil. 51.13.
20 For a number of these, see my paper read at the 2011 annual conference of the Evan-
gelical Philosophical Society, “When the Saints Go Marching In.” A pdf and mp3 of this paper
are available at www.risenjesus.com. See also Michael R. Licona, The Resurrection of Jesus: A New
Historiographical Approach (Downers Grove: IVP Academic, 2010), 548-50.
21 Pliny the Elder reports an unusually long eclipse of the sun (Natural History, 2.30). Jo-
sephus, Plutarch, and Virgil report that the sun faded, turned away its light, and prolonged
darkness. They do not describe this specifically as an eclipse and the darkness could have re-
sulted from the eruption of Mt. Etna if that actually occurred.
22 See John T. Ramsey, A Descriptive Catalogue of Greco-Roman Comets from 500 B.C. to A.D.
400 (Syllecta Classica, XVII; Iowa City, Iowa: The University of Iowa, 2006), 106-24.
23 See the NASA eclipse web site: http://eclipse.gsfc.nasa.gov/SEcat5/SE-0099-
24 Quarles adds there are no OT parallels. However, see Ezek. 37:12-14; Isa. 26:19.
A ROUNDTABLE DISCUSSION
ing Caesar’s enslavement of Egypt, Dio Cassius reports that apparitions
were seen (Roman History 51.17.4-5) while Lukan says spirits walked the
earth (Civil War 1.523-2.1). An appearance of spirits is only one of sev-
eral phenomena reported to have occurred during these events.
The phenomena witnessed by the centurion and bystanders may
only have been the darkness, the earthquake, the rocks splitting and the
tombs opening. They would not have seen the temple veil tear in two.
And they may not have seen the raised saints, since they did not walk in
Jerusalem and appear to others until after Jesus’ resurrection.
In the end, even if we understand the darkness, earthquake, and the
tearing of the temple veil as historical, there is nothing to prevent Mat-
thew from mixing non-historical details with historical ones. That we
observe this practice occurring in both biblical and Greco-Roman litera-
ture of his time ought to leave us open to the possibility that Matthew is
doing that here
Dr. Akin, in your view, what is at stake in this discussion?
All of the other contributors have taken what I would call a
“ground level” view of things. Let me move up and give a “bird’s eye”
perspective that also takes into account the responsibilities of a college
and seminary president, as well as someone who is concerned about
how evangelicals handle matters like this.
First, I am grieved at how all of this unfolded with Drs. Geisler and
Licona. This issue, concern, debate or whatever we call it could have
been handled better by all parties involved. This is unfortunate as partic-
ipants have dug in their heels and talked at one another more than with
one another. Christian brothers should be better than this.
Second, I am saddened that a superb work, in so many ways, on
the resurrection is now tainted and the stain may never be removed. The
Resurrection of Jesus should have been received as a landmark defense of
the empty tomb and the bodily resurrection of Jesus. Unfortunately, I
doubt that will now be the case.
Third, though I agree this is first a matter of hermeneutics, I also
believe it is more than just a matter of hermeneutics. Though the issues
of biblical inspiration and biblical hermeneutics are separate categories,
they are clearly related. The tragic fact is one can become so adept at
“hermeneutical gymnastics” that they can wittingly or unwittingly com-
promise a high view of the Bible’s inspiration. Do I think Dr. Licona in-
tended to do that with his interpretation of Matt. 27:51-54? No, I do not.
Do I think he runs a very real risk of doing so anyway with his view of
the text as “special effects,” “legend,” “story embellishment,” and “po-
etic devices?” Yes I do. Why? First, these literary categories are foreign
to the Scriptures. Second, there is nothing in the text that would lead us
to de-historicize it. Particularly important is the near proximity of the
resurrection passage in Matthew 28! In my judgment this is a death-knell
SOUTHEASTERN THEOLOGICAL REVIEW
to Dr. Licona’s position and raises the stakes to a crucially high level. If
you de-historicize one resurrection what keeps you from de-historicizing
Dr. Copan, in your view, what is at stake in this discussion?
Copan: In terms of how we engage over these disagreements, one thing at
stake is the gospel’s reputation. James 1:19 exhorts us to be “quick to
listen” and “slow to speak.” Unfortunately, some evangelicals have the
reputation of being “quick to speak” and “slow to listen”! These have a
tendency to swiftly condemn, censure, and bully; they bypass gracious,
patient engagement, and this results in division, hurt, and damage to the
cause of Christ. Former Evangelical Theological Society president Dar-
rell Bock has rightly urged evangelicals to do better in this regard, and
this present forum exemplifies the kind of gracious exchange he exhorts
us to pursue.25
Another matter at stake is the question of historicity, and Licona’s
shift away from “legend” language in favor of “apocalyptic,” “symbolic”
and “figurative” is a welcome change. The fact that we are having this
discussion highlights the importance of the Bible’s historicity, which is
foundational to our faith (1 Cor. 15:17)—a point Licona takes very seri-
ously in his defense of Jesus’ resurrection. Clearly, Licona does not de-
ny the historicity of an event in Scripture if he thinks the biblical author
Yet discerning what is historical and what is figurative can get
tricky in certain places. Genre issues do present a challenge here and
there, and we should acknowledge that at certain points there will be
honest disagreements between evangelicals equally committed to the Bi-
ble’s historicity. So, for instance, when it comes to the Genesis “days”
controversy, I think it unfair that certain young-earth creationists, insist-
ing on a “literal” or “historical” understanding of Genesis 1, accuse old-
earth evangelicals of denying inerrancy or being hermeneutically incon-
In the case of Matt. 27:52-53, as I have noted above, a good case
can be made for a mix of history and apocalyptic, though I lean toward
the historical. It is precisely because of a certain theological inelegance
and a seeming conflict with other relevant biblical texts (e.g., Christ be-
ing “the first fruits of those who are asleep” [1 Cor. 15:20]) that has led
some prominent evangelical interpreters to offer an apocalyptic render-
ing of the raised saints.
Perhaps another parallel would help. In light of my book Is God a
Moral Monster? (Baker), some (thankfully friendly!) evangelicals have
25 Darrell Bock, Purpose-Directed Theology: Getting Our Priorities Right in Evangelical Controver-
sies (Downers Grove, IL: InterVarsity Press, 2002).
A ROUNDTABLE DISCUSSION
raised the question about my views of “literal history” in certain Old
Testament narratives. I, along with other evangelical scholars like Chris-
topher Wright, Kenneth Kitchen, and Tremper Longman, have inter-
preted as hyperbolic Canaanite “annihilation” passages (“utterly de-
stroy,” “leave alive nothing that breathes,” “no survivor was left”)—a
common feature in ancient Near Eastern war texts.26 Yet one important
factor leading me to this conclusion of hyperbole is that the Scriptures
elsewhere (e.g., Josh. 23:12; Judges 1-2; et al.) affirm there were many Ca-
naanite survivors. We have here, not the apocalyptic, but the hyperbolic in-
corporated into historical narrative. We’re told by the biblical authors
that both (a) no survivors and (b) survivors are found in these historical
narratives—which is an excellent reason not to interpret both state-
ments literally!27 Furthermore, historical texts that refer to “driving out”
or “dispossessing” the Canaanites would be in conflict with purported
“obliteration” texts, if the latter be taken literally.28
So some ask, “Well then, what’s the precise line between the lit-
eral/historical and the hyperbolic in Scripture?” I urge them, “Let’s
keep reading and comparing the relevant biblical texts—along with vital
background information—in order to more accurately interpret and dis-
cern what is going on in these texts.”
Dr. Quarles, in your view, what is at stake in this discussion?
Quarles: I fear that more is at stake than we would like to admit. Of course I
agree with Dr. Blomberg that Scripture must be interpreted according to
its genre and that disputes about the genre of a particular passage do not
necessarily threaten biblical inerrancy. On the other hand, certain classi-
fications of the genre of biblical texts are precluded a priori by those who
affirm biblical inerrancy. For example, Dr. Licona entertained the possi-
bility that the resurrection narratives “could possibly be mixed with leg-
end” and listed Matt. 27:51-54 as a potential example of such legend.
Had he concluded that the NT contained legend, I would adamantly ob-
ject to that classification and regard it as a serious denial of biblical iner-
rancy. Dr. Copan acknowledged that this discussion “raised red flags.”
Some scholars on both sides of this debate have compared the cur-
rent controversy to the controversy over midrash criticism in the ETS in
the 1980’s. Whether this comparison is fair depends on whether the cur-
26 For examples, see Kenneth Kitchen’s On the Reliability of the Old Testament (Grand Rap-
ids: Eerdmans, 2003), 173-4.
27 Thus, Joshua’s carrying out “all that Moses commanded” should not be interpreted
that he literally left “alive nothing that breathes.” Also, we have indications that “utterly de-
stroy/utter destruction” need not be understood literally (cp. Isa. 43:28; Jer. 25:11).
28 Adam and Eve as well as Cain were “driven out” by God, and David was “driven out”
by King Saul—and they survived!
SOUTHEASTERN THEOLOGICAL REVIEW
rent debate focuses on the possible presence of apocalyptic imagery or
categories such as legend and “special effects.” Biblical inerrancy was at
stake in the debate over midrash criticism. The midrash critics incorrect-
ly defined “midrash” as a “theological tale” in which authors invented
complete narratives about Jesus by weaving together motifs from the
OT. Various scholars labeled large sections of Matthew, Mark, Luke,
and John as midrash and raised serious challenges to nearly the entire
historical foundation of the Christian faith. Although some argued and
continue to argue that the debate was merely over hermeneutics, I
strongly disagree. “Midrash,” as it was defined by the midrash critics,
was the equivalent of “Jewish myth.”29 The apostle Paul spoke rather
clearly about how the church was to treat works of this genre: “So, re-
buke them sharply that they may be sound in the faith and may not pay at-
tention to Jewish myths and the commandments of men who reject the
truth” (Titus 1:13-14).
Certainly one must interpret Scripture according to its genre and
form. However, this does not mean that biblical inerrantists may classify
Scripture as belonging to any and every genre. If someone were to posit
that a biblical text belonged to a genre labeled “yarn spinning” defined
as “deception within bounds generally acceptable and considered hu-
morous in the first-century Mediterranean world,” most readers would
recognize that such a classification was unacceptable given biblical
standards for honesty and integrity. Similarly since clear statements of
Scripture urge Christians to reject certain genres like myth (1 Tim. 4:7),
classification of Holy Scripture or portions of it as “myth,” “legend,”
“midrash” (as improperly defined by midrash critics) and the like is un-
On the other hand, “apocalyptic” is a genre widely recognized by
conservative scholars much like poem or parable. Thus, I do not regard
classification of a particular text as apocalyptic as an automatic and di-
rect denial of biblical inerrancy. However, given the fact that scholars
have redefined seeming harmless terms like “midrash” as the equivalent
of Jewish myth, we must be alert to the dangers posed by appeals to par-
ticular genres that are not clearly defined and indicated by objective tex-
tual features. Just as our Lord taught us to beware of wolves in sheep’s
clothing, the history of biblical interpretation warns us to beware of leg-
end in apocalyptic clothing.
Dr. Licona, in your view, what is at stake in this discussion?
Licona: In short, our academic integrity and our testimony to everyone out-
side the Southern Baptist Convention. I’ve been very disappointed to
29 C.L. Quarles, “Midrash as Creative Historiography: The Portrait of a Misnomer,”
JETS 39 (1996): 457-64.
A ROUNDTABLE DISCUSSION
see the actions of some evangelicals since this ordeal began last August.
My leaving the North American Mission Board and Southern Evangeli-
cal Seminary were both on very amicable terms and yet the rumors cir-
culated and were defended that I was fired from both, which are simply
not true. In addition, calls were made behind the scenes to prevent me
from earning an income elsewhere. Some SBC professors were harassed
for taking the position that interpreting Matthew’s raised saints in a non-
historical manner is compatible with the doctrine of biblical inerrancy.
Others were uninvited from established speaking engagements to being
dismissed from their teaching position. And all of this occurred prior to
any academic discussion on the subject. This communicates that aca-
demic discussion is not valued in some corners of the evangelical world
and the Southern Baptist Convention. And it communicates to emerging
evangelical scholars that they must “toe the line” proposed by a few in-
fluential leaders or you will be marginalized. This will thwart some fu-
ture advances in evangelical scholarship, since scholars will fear propos-
ing anything that may rock the boat. The SBC is a fine denomination. I
hope that it will learn and grow from this controversy.
I don’t agree with Dr. Akin that if you dehistoricize the resurrec-
tion of Matthew’s saints there is nothing to keep you from dehistoriciz-
ing Jesus’ resurrection. On pp. 553 and 400-37 of my book I have pro-
vided several reasons why dehistoricizing one on the basis of the other
is an illegitimate move. Moreover, there is very strong historical evi-
dence for the resurrection of Jesus.
Dr. Akin, what is necessary to move this discussion forward con-
How do we move forward? I believe forums like this is one avenue.
It has allowed for gracious and respectful dialogue between brothers in
Christ who love the Lord Jesus, the Word of God and the gospel. This
is a model for how issues like this should be addressed.
Having said this, it is my earnest and sincere prayer that in the days
ahead Dr. Licona will go back and seriously revisit his position of Mat-
thew 27. I would hope that he would come to see that the text should
be interpreted historically as Dr. Quarles excellent analysis has demon-
Personally, I have found Dr. Quarles critique to be devastating to
Dr. Licona’s position. Dr. Licona’s historiographic approach is to be
applauded. The same cannot be said for his exegesis of the text in the
context of 2nd Temple Judaism and the Jewish Scriptures which shaped
and formed Israel’s worldview and thinking.
Then, I would like to see Dr. Licona publicly acknowledge the
change in his position, and to correct his view in future editions of The
Resurrection of Jesus. Such a move will not be easy on his part I am sure. It
will require grace and humility, two Christian character traits often ab-
SOUTHEASTERN THEOLOGICAL REVIEW
sent in the academic world. However, it has the potential for great fruit-
fulness and blessing to the Church of the Lord Jesus.
Dr. Licona, what is necessary to move this discussion forward con-
Licona: I think what STR has done in hosting this roundtable discussion is
precisely what needed to be done. The participants in this discussion
have demonstrated that Christian brothers can disagree and still live in
community. That’s biblical and refreshing.
But, outside of this roundtable discussion, this controversy has re-
vealed an ugly side to the evangelical world. Publishing a barrage of
Open Letters on the Internet, intentionally misrepresenting the views of
another, circulating petitions and working behind the scenes to intimi-
date and marginalize those with whom one disagrees while refusing to
engage in academic discussions on the disputed matter is both unprofes-
sional and unchristian behavior. Others are watching us and this has
hurt the cause of Christ where love and unity in the Body of Christ
should always take precedence over theological differences in the non-
essentials, such as whether Matthew even intended for the raised saints
to be understood literally. Because evangelicals have deep theological
convictions, we need to come up with a standard protocol for dealing
with theological disagreements. Matthew 18 does not apply, since it is
not a sin to have a different interpretation of the text. Standard protocol
would include classroom discussions, academic roundtable discussions,
papers read at academic conferences, and critical dialogue occurring in
peer-reviewed journals. Hopefully, the next time interpretive disagree-
ments arise, requiring established protocol to be followed will result in
curbing and perhaps even avoiding the sort of missteps we have wit-
nessed during this controversy.
Dr. Blomberg, what is necessary to move this discussion forward
First, Drs. Geisler and Mohler need to apologize in the same
public forums in which they censured Dr. Licona, for having been inap-
propriately harsh and unnecessarily simplistic in their analyses. Second,
all the Christian leaders who worked behind the scenes to get Dr.
Licona removed from various positions, including already extended
speaking invitations, likewise need to publicly seek Dr. Licona’s for-
giveness. Then, if he wishes to remain within the SBC, a courageous
SBC institution of at least comparable prestige to those that let him go
needs to hire him.
Second, forums precisely like this one need to continue, so that
scholars can weigh the “point and counterpoint” and arguments at some
length before coming to conclusions, especially those they will promote
A ROUNDTABLE DISCUSSION
Third, interested parties should read Robert Gundry’s preface and
theological postscript to the second edition of his Matthew commentary
to learn how he argued that his view was compatible with inerrancy and
then read D.A. Carson’s review article of Gundry in Trinity Journal to see
why Carson agreed even while remaining profoundly unconvinced by
Gundry’s exegesis. 30 My own views match Carson’s. The vote to ask
Gundry to resign from the ETS might well not have carried had Dr.
Geisler not orchestrated a campaign to bring in large numbers of like-
minded members simply for the business meeting who had not other-
wise been present at the conference.
Finally, the conversation really needs to take inerrancy off the table.
Dr. Licona has never suggested that Matthew employed an intentionally
deceptive genre in Matt. 27:51-53. Apart from this one qualifier, all gen-
res remain open in principle, including myth and legend.31 Fictitious sto-
ries can teach theological truth. Not one of the five New Testament
texts that uses mu/qoj says anything about the entirety of Scripture.
Dr. Kruger, what is necessary to move this discussion forward con-
Kruger: In order for the discussion to move forward, three things must
happen: (a) Our thinking about scriptural authority needs to be bigger
than the doctrine of inerrancy. The doctrine of inerrancy is a critical
piece of the puzzle and should be vigorously defended and affirmed.
But, it cannot protect us from every sort of scriptural problem. A per-
son’s view of Scripture is not necessarily healthy just because they affirm
this doctrine—they can still have other serious issues. If we forget this,
we will find ourselves guarding only the front door while intruders con-
tinue to slip in easily through the back. (b) At the same time, we proba-
bly need to develop more clarity about different ways in which the doc-
trine of inerrancy can be violated. When does an appeal to genre pro-
tect someone from charges of violating inerrancy, and when does it not?
Clearly there are some instances where the Scriptures so plainly teach
that an event occurred that if someone denies the occurrence of that
event, regardless of an appeal to genre, they would still be violating iner-
rancy. But how do we determine which passages these are? (c) We need
to do more work on the question of how historical books (like the Gos-
pels) employ apocalyptic/symbolic elements. We know it happens (e.g.,
Matthew 24) but more work is needed on the pattern and frequency of
its occurrence. What features have to be present for us to realize this is
30 Robert Gundry, Matthew: A Commentary on his Handbook for a Mixed Church Under Perse-
cution (second edition; Grand Rapids: Eerdmans, 1994); D. A. Carson, “Gundry on Matthew: A
Critical Review,”Trinity Journal 3(1982): 71-91.
31 For details see: C. S. Lewis, Miracles: A Preliminary Study (London: Fount, 1974).
SOUTHEASTERN THEOLOGICAL REVIEW
happening? And how objective are these features? Thus, the issue is
not just about genre; but specifically about how genres are mixed together.
Dr. Quarles, what is necessary to move this discussion forward
Quarles: The entire debate hinges on Matthew’s purpose. I think that the
internal evidence of Matthew’s Gospel points to a historical purpose for
these verses. My concerns about Dr. Licona’s position at this point
mainly relate to methodology and the potential consequences of others
applying his methodology. We need much more discussion about the
nature of apocalyptic elements and objective features of texts that help
one identify them as apocalyptic. Without a clear method for identifying
apocalyptic features that has appropriate safeguards, many important
historical texts could be dehistoricized, including accounts of critical
events of Jesus’ life and ministry.
If terms like “special effects” continue to be used, scholars must
clearly define the term. “Special effects” could be defined in a number
of different ways and some definitions would be incompatible with bib-
lical inerrancy. For example, “special effects” can refer to cinemato-
graphic techniques used to create the illusion that a phenomenon which
was only imaginary actually occurred. One could foresee the possibility
that accounts of Jesus’ miracles in the Gospels might be classified as
Once a clear definition of “special effects” is offered, scholars must
identify clear examples of this literary device in ancient literature, prefer-
ably Jewish literature of the Second Temple period. Scholars must also
determine if current assumptions about the non-historical intent of an-
cient writers who described portents involve imposing a 21st century
Western worldview on these writers.
At this time, it is appropriate to provide space for concluding
thoughts. To each of the contributors on the panel, STR would like to
thank you for your participation on this important and stimulating
roundtable devoted to Dr. Licona’s work. In conclusion, how would
each of you characterize what needs to be heard in this discussion?
Quarles: Although I have explored other interpretive options with an open
mind, I remain convinced that Matt. 27:52-53 is historical narrative. Alt-
hough the interaction in this forum has been extensive, I find myself
wishing for more. I hope that discussion will continue for months to
I would like to thank Mike Licona for his friendship. Even before
this forum, he privately invited my critique and continued to relate to
me graciously and respectfully even when I disagreed with his interpreta-
tion of the raising of the saints. Due to the purpose of this forum, I
have not enumerated the many contributions that Dr. Licona’s work has
A ROUNDTABLE DISCUSSION
made. I urge readers to consult my review in JETS for my general as-
sessment of his book.
I would like to express appreciation to Southeastern Baptist Theo-
logical Seminary for the invitation to interact with other respected
scholars on a matter of such importance. I would also like to thank my
brothers for their obvious desire to speak candidly but kindly. The same
God-breathed Word that contains Matt. 27:52-53 also contains 2 Tim.
2:24: “The Lord’s servant must not be quarrelsome but kind to everyone,
able to teach, patiently enduring evil, correcting his opponents with gen-
tleness.” I pray we will all strive for this ideal. Surely, this ideal challeng-
es all of us to pursue greater conformity to the character of Christ and
to crave a greater measure of his grace.
Copan: First, this kind of gracious, constructive discussion between evan-
gelical scholars is how things ought to be done. I’m grateful to the STR
editor for encouraging it. Second, I commend Mike Licona for his hu-
mility and graciousness throughout this controversy, even adjusting his
view in light of persuasive reasons presented. Third, evangelical institu-
tions should be careful not to prematurely circle their theological wag-
ons on this and similar issues, censuring any who disagree. I’ve spoken
to faculty at such institutions about this raised-saints controversy, and,
because they fear for their jobs, they are cowed into silence, and scholar-
ly discussion and research are stifled. Finally, this conversation has been
helpful to me personally. Though I myself have taken an historical ap-
proach to Mat. 27:52-53, I have come to see that a strong argument can
be made for including some apocalyptic aspects into an overall historical
narrative—a perspective justified by the theological awkwardness pre-
sented by a strictly historical view in light of 1 Cor. 15:20.
Kruger: In sum, Licona has given us a wonderful book on the resurrection,
and, in my opinion, has not violated the doctrine of inerrancy in his view
of Matt. 27:52-53. As discussed above, this proves to be more of a de-
bate over the intent of Matthew’s gospel rather than the truth of Mat-
However, I think there are still concerns about Licona’s approach
to this passage. Given that this passage occurs within a book that is un-
doubtedly historical narrative, there should be clear and substantial rea-
sons to take it as symbolic and figurative. We have such reasons in Mat-
thew 24. But, I think they are lacking in Matthew 27. It is one thing to
find apocalyptic elements on the lips of Jesus when he is speaking about
the future, it is another to find them coming from the narrator/author
when he is describing the past. To suggest a passage is symbolic without
sufficient reasons is to run the risk of setting a hermeneutical precedent
that may lead to other problems in the future. It is my hope that this
roundtable discussion will generate further reflection on these important
SOUTHEASTERN THEOLOGICAL REVIEW
issues so we will know how to address them more fruitfully when they
come up again.
I am active in a young urban congregation that attracts a lot
of people, including unbelievers and former believers, who have been
deeply wounded by Christians. One of several recurring themes in their
stories is the censorship they received from very conservative churches
and schools when they proposed beliefs or behaviors they thought con-
sonant with Scripture but others in positions of power did not. I wrote
an article ten years ago for JETS during the open theism debate high-
lighting how the NT depicts Jesus and the apostles consistently bending
over backwards to keep and attract those who are further “left-wing”
than they, while reserving the harshest condemnation for the religious
teachers who were too “right-wing.” Unfortunately, in many circles to-
day we have precisely inverted this pattern.
The slippery slope argument was often applied in the ETS debate
over Gundry. But look at the rest of his scholarly career—a detailed
commentary on Mark with ringing endorsement of historicity, continued
updates of a standard NT survey, and a collection of essays on how old-
er Christian interpretations are often better than newer, revisionist ones.
And none of this was done to placate his critics who had disowned him.
The pages in Dr. Licona’s book that have been debated are
miniscule in number. The strengths of his apologetic so far outweigh
the weaknesses that it is tragic to realize that his career could wind up
being marked by this one controversy that was so unnecessary. Debate
exegetical details in the standard scholarly outlets by all means, but
please, Drs. Geisler and Mohler, stop ruining people’s lives. The world
is watching and many of them are rejecting Christianity precisely because
too many of us act like this too often.
Having said all that, I do think this forum has helped solidify my in-
terpretation of the raising of the saints as historical.
Let me speak as clearly and plainly as I can as a former Academic
Vice President and Dean of the School of Theology, and now the Presi-
dent of a “Great Commission” evangelical seminary. My perspective will
be criticized by some and well received by others. I have learned this re-
ality goes with the assignment the Lord Jesus has placed upon me.
Given his current understanding of Matthew 27 and what he thinks
are acceptable literary genres that may be applied to the Bible, would I
consider inviting Dr. Licona, as has been done in the past, to speak on
the campus of Southeastern Baptist Theological Seminary? The answer
is yes, I would. I do not have to be in lock step agreement with someone
to have them come to our campus and speak to our students. I have of-
ten said that were he alive I would gladly invite C. S. Lewis to come to
our campus and “stay awhile!” I do not agree with all that Lewis be-
lieved, but I know my students would be blessed and edified by expo-
A ROUNDTABLE DISCUSSION
sure to this man. When it comes to Dr. Licona, my critique of and op-
position to his position is well known and is a matter of public record. I
would have little fear that anyone would think that I endorse his posi-
tion of Matthew 27. And, I believe he still could address well things of
importance to our students. His defense of the empty tomb and bodily
resurrection of Jesus certainly comes to mind.
But, I need to raise and answer a second question. Would I extend
to Dr. Licona an invitation to join the faculty of Southeastern Baptist
Theological Seminary? The unequivocal answer is no, I would not. There
is too much at stake when it comes to “rightly handling the word of
truth” (2 Tim. 2:15). The apostle Peter makes it clear that “we did not
follow cleverly devised myths” (2 Pet. 1:16). Dr. Licona’s view of Matt.
27:51-54 opens a theological Pandora ’s Box that does not rightly inter-
pret the text, nor does it encourage confidence in the historical veracity
and accuracy of the Word of God. Dr. Licona may remain “presently
undecided pertaining to how Matthew intended his readers to under-
stand the saints raised at Jesus’ death.” I have no such ambiguity when it
comes to the faculty that will teach at Southeastern Baptist Theological
Finally, let me say I regret Dr. Blomberg’s rhetoric concerning Al
Mohler. His singular written response to Dr. Licona’s book was respect-
ful and measured. Nothing he said could fairly be construed as attempt-
ing to ruin Mike’s career. Why Dr. Blomberg believes this, or that Al
owes Mike an apology, mystifies me. I strongly disagree with him on
both of these points
Licona: I would like for readers to hear that I have not called into question
a historical interpretation of Matthew’s raised saints because I have an
aversion to the supernatural. My book argues for the historicity of the
bodily resurrection of Jesus. So, it should be clear that I have no such
aversion. My objective is to understand what the text is actually saying
and then bow to its authority. I don’t take Jesus’ command literally to
sever one of my body parts if it causes me to sin (Matt. 18:8-9), although
there’s nothing in the immediate text and context that suggests to our
eyes that it’s to be taken in any other manner. Just the opposite, in fact.
Jesus speaks of one going to heaven maimed! I also don’t understand in
a literal manner the celestial phenomena in Jesus’ Olivet Discourse in
Matthew 24. Are the raised saints in Matthew 27 to be understood liter-
ally? It’s hard to say. Other evangelical scholars like N. T. Wright, Craig
Blomberg, William Lane Craig, Leon Morris and Michael Bird are either
undecided on the matter or hold that Matthew’s raised saints are not to
be understood in a historical sense. Could we be mistaken? Certainly.
Could those who interpret the raised saints in a historical manner be
mistaken? Certainly. But none of us is denying the inerrancy of the text.
It’s precisely because we respect the text as God’s Word that we are
SOUTHEASTERN THEOLOGICAL REVIEW
seeking to understand what the author was trying to communicate. For
the Lord will hold those of us who teach His Word to a higher standard
(James 3:1). And I take that very seriously.
Again, STR extends thanks to each of you for participating in this
Even though it was written in 1779, John Newton’s hymn “Amazing Grace” remains a favorite of Christians everywhere. It has aptly been called the “Anthem of Southern Baptists” because of its powerful and poetic expression of the truths of the gospel that Baptists hold dear. Unfortunately, when we sing the old familiar hymns, we may mouth the words without reflecting on the great truths that they express. Let’s think for a moment about one of the great doctrines that the hymn articulates:
The hymn opens with the exclamation:
Amazing grace, how sweet the sound that saved a wretch like me,
I once was lost, but now am found, was blind, but now I see.
The verse offers a vivid description of the helpless state of the lost sinner. He is a “wretch,” an utterly despicable person. The words “I once was lost, but now am found” evoke memories of the parable of the loving father and lost son in Luke 15 and remind us that we were all prodigals who were completely unworthy of the Father’s love. But Newton did not stop there. He reminded us that we wretches, we prodigals, were blind to the truths of the gospel until God’s amazing grace gave us sight. The same great grace that saves wretches, that seeks and finds the lost, opens the blind eyes of the sinner to the glories of Christ. The statement brims with biblical insight.
The prophet Isaiah foretold that when the reign of the Messiah dawned, “Then the eyes of the blind will be opened, and the ears of the deaf unstopped” (Isa. 35:5). The Gospels show that Jesus confirmed his identity as the Messiah by fulfilling Isaiah’s prophecy, by opening blind eyes and unstopping deaf ears.
In Mark 7:31-37, concerned friends brought a deaf man to Jesus. Jesus thrust his fingers in the deaf man’s ears, sighed deeply, and issued the command, “Ephphatha,” an Aramaic expression meaning, “Be opened.” Immediately the man’s ears were opened and he was given the ability to hear. The bystanders were astonished and exclaimed, “He has done everything well! He even makes deaf people hear!” Only a few verses later in Mark 8:22-26, others brought a blind man to Jesus and begged Jesus to touch him and heal him. Jesus placed spit on the man’s eyes, laid hands on him, and cured him of his blindness.
Jesus clearly intended to teach more through these miracles than the mere fact that he is the Messiah. These miracles possess what some New Testament scholars have called “parabolic significance,” that is, they are miracles that also function like parables. Make no mistake. These were true miracles that Jesus actually performed in real history. On the other hand, Jesus intended to teach spiritual truths through these miracles as well. These miracles serve as object lessons that teach those with eyes to see and ears to hear about Jesus’ work in saving sinners.
Jesus hinted at the spiritual lesson taught by the two miracles in a brief rebuke given to his disciples in a dialogue sandwiched between the two miracle accounts. “Don’t you understand or comprehend? Is your heart hardened?” he asked. Then borrowing words from Jer. 5:21 and Ezek. 12:2, he charged, “Do you have eyes, and not see, and do you have ears, and not hear?” The occurrence of this discussion in between the healing of the blind man and the healing of the deaf man is no coincidence. The discussion shows that Jesus saw the blind and deaf as pictures of the spiritual condition of lost humanity. The miracles show that just as Jesus has the power to give sight to those who are physically blind and hearing to those who are physically deaf, he has the power to impart spiritual sight to the spiritually blind and spiritual hearing to the spiritually deaf.
This intention of Jesus is confirmed in John 9. Immediately after Jesus healed the man born blind (John 9:1-34), Jesus once again engaged in a discussion of spiritual blindness: “I came into this world for judgment, in order that those who do not see will see and those who do see will become blind” (John 9:39). The Pharisees understood Jesus’ meaning and retorted, “We aren’t blind too, are we?”
The Apostle Paul was deeply influenced by Jesus’ teaching regarding the lost person’s spiritual blindness and Jesus’ ability to grant spiritual sight. He described unbelievers as spiritually blind: “The god of this age has blinded the minds of the unbelievers so they cannot see the light of the gospel of the glory of Christ” (2 Cor. 4:4). Notice that Paul did not say that unbelievers are merely visually impaired and will have difficulty seeking the light of the gospel as if it will eventually become clear to them if they only squint hard enough. No, unbelievers are “blinded” and they “cannot see.” Only God could heal sinners of their spiritual blindness. Doing so required the unleashing of God’s miraculous power, the very power displayed in the creation of the universe: “For God who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of God’s glory in the face of Jesus Christ” (2 Cor. 4:6).
Not only is Christ’s gracious and glorious work of granting sight to the spiritually blind attested by Scripture and premiered in our great hymns, it is celebrated in our current Baptist confession. Article II, Section C of the Baptist Faith and Message explains the work of the Holy Spirit in salvation with these words: “Through illumination He [the Holy Spirit] enables men to understand truth.” The word “enables” implies that men are unable to understand the truth on their own. God must grant the ability to understand truth. He does so by removing the scales from blind eyes, opening deaf ears, enlightening a darkened mind, and softening a hard heart.
Newton was thoroughly convinced of this. In his autobiography, Newton wrote, “I was so strangely blind and stupid” (Letter II). But he exclaimed, “The Lord at length opened my eyes” (Letter II). He confessed, “Till then I was like the man possessed by the legion [of demons]. No arguments, no persuasion, no views of interest, no remembrance of the past, or regard to the future, could have constrained me within the bounds of common prudence” (Letter IX).
Some theological views essentially rewrite the theology of Newton’s hymn in a manner that glorifies human ability more than divine grace. Lost sinners are not really blind, just slightly near-sighted. God did not give us sight, just cleared a few things up.
This view of grace might be amusing, but it is hardly amazing. I think that Newton got it right. A biblical view of “amazing grace” insists that when we were blind to the light of the gospel, God called light from darkness and gave us sight. Both Scripture and our Baptist confession insist that we did not understand and embrace the gospel because we were more intelligent or insightful than someone else, but because God mercifully performed a miracle that opened our blind eyes to His truth. Now that is truly amazing!
Paul urged Timothy: “Be diligent to present yourself approved to God, a worker who doesn’t need to be ashamed, correctly teaching the word of truth” (2 Tim. 2:15 HCSB). I have dedicated my life and ministry, and now commit this website, to the fulfillment of this charge.
“Expounding the Word” is devoted to encouraging a new generation of pastors
- to preach God’s word accurately, reverently, and passionately
- to emphasize the great doctrines of our faith in their exposition
- to exemplify the Christ-like character that God demands of the spiritual leader
- and to carry the gospel to the nations
What Do Southern Baptists Believe about Divine Sovereignty and Human Responsibility in Salvation?
Over the last several years, discussions about divine sovereignty and human responsibility in salvation have intensified in our Southern Baptist context. Labels like “Calvinist,” “Arminian,” and “semi-Pelagian” have been tossed around, often too freely, and this has brought more confusion than clarity to important doctrinal discussions in which we cannot afford to leave room for misunderstanding. Read More….
Here is a suggested approach that many have found helpful with the enormous responsibility to communicate the essential truths of the gospel on a level our children can understand. Read More…..
We Southern Baptist scrappers do not need to go looking for a new fight. We need to renew our commitment to our old one.
Baptists are a scrappy group. We have never been ones to walk away from a good fight. The problem with being scrappy is that we are sometimes a little too eager to jump into the fray. I fear that Southern Baptists are about to step into a bloody battle without properly calculating whether the conflict is wise. Read more….