This article presents a detailed exegetical study of Hebrews 11. The exegesis indicates that references to future resurrection in Hebrews 11:17-19 and 35 are of foundational importance to the structure and logic of the argument of the chapter. It also addresses the common assumption that the resurrection of Christ was of no importance to the author of Hebrews and concludes that it is mistaken.
The article first indicates the centrality of the witness of the New Testament to the resurrection of Christ. Next, it surveys the search for a controlling principle of interpretation to express the continuity between the Old and the New Testament. The article then considers Old Testament persons, events, and passages that point toward the resurrection of Christ. The expectation during the intertestamental period is also considered.
What place does the resurrection of Christ hold among the doctrines of Christianity? How much can we rely on the evidence of the so-called eyewitness accounts in the Gospels? Are these not just human fabrications? In answering such questions the author mounts an apologetic against the skeptical questions raised by modern-day unbelievers, refuting proposed alternative explanations to the bodily resurrection of Christ.
The author discusses James Cameron's recent documentary, The Lost Tomb of Jesus, together with Simcha Jacobovici and Charles Pellegrino's The Jesus Family Tomb. Cameron reports on a tomb that has been unearthed in Jerusalem with familiar names, including Jesua, son of Joseph, Mary, and Mathew. The author refutes these conclusions and emphasizes the biblical testimony of the resurrection of Christ.
Some modern exegetes claim that the disciples' experience of Jesus after the resurrection was nothing more than a visionary experience. This article wants to challenge this view. It further challenges the view that the body of Christ was not important for the church in Jerusalem's concept of the resurrection of Christ.
In response to the efforts of men and demons to thwart his redemptive purposes, God himself laughed at his enemies on the day he raised his Son from the dead. But may we too join in God's triumphant laughter? There are three things to laugh about: 1) How our Lord's enemies incriminate themselves before Pilate. 2) How they unwittingly foretell His triumph over them.