Do Late Accounts and No Eyewitnesses Justify Doubting The Historical Authenticity of People & Events?

Is one justified in rejecting the historicity of the life of Jesus if there are no eyewitnesses to Him and His life, and the accounts are decades after He lived? Is this the standard that historians use? Or is it a double standard?

 
The Strange Case of Hieronymus of Cardia

Hieronymus [356–323 BC] is not a household name, but among historians he’s known for several things. He was an eyewitness to the campaigns of Alexander the Great, but he lived to the age of 104 — long enough to record the first battle between a Roman army and a Hellenistic kingdom. He was a friend and confidant of kings and commanders during the chaotic aftermath of Alexander the Great’s death. He was a military governor in Greece. Furthermore, he managed the asphalt industry on the Dead Sea.

Above all, he is regarded as a key source for many of the most of the history of the years 320–270 BCE. He’s also a prime authority for Plutarch’s famous biographies of Eumenes, Demetrius Poliorcetes, and Pyrrhus. In fact, he’s often cited as the first Greek to write about the rise of Rome.

On the other hand, Dionysius Halicarnassus — writing during the reign of Augustus — called him “a historian no one bothers to finish.” He’s everywhere without being personally a key historical figure.

However:

The bit about him being 104 at the age of his death comes from another author whose work is also lost: Agatharcides of Cnidus who lived roughly sometime in the later 2d century BC — born probably three generations after Hieronymus’ death. We know he discussed Hieronymus because he, in turn, is quoted by Lucian of Samosata (~ 125–180 CE) — about 300 years after Agatharcides and over 400 from Hieronymus.

The oldest surviving work that refers to Hieronymus by name is that of “a certain person named Moschion” who probably would have lived a bit before Agatharcides, writing in Sicily — 750 miles or more from where Hieronymus lived and worked and maybe 75 years after his death. The only thing we know about Moschion is the handful of his pages quoted by Athenaeus, about 450 years after Hieronymus.

There’s no reference to Hieronymus in any Latin source, despite his reputation as an early reporter of Rome. The reference to him being the first Greek to write about Rome comes from Dionysius of Halicarnassus, writing about 250 years after Hieronymus’ death.

Key biographical details — his relationship with Eumenes, his work for the Antigonid dynasty, and his governorship — only show up in Plutarch, 350 years after Hieronymus’ day.

The history for which he is famous is lost; it exists only in paraphrases or name-checks by later writers. Although there are several facts attributed to him, there is no verbatim quote of anything the wrote. It’s a commonplace among historians that Hieronymus is the main source for much of what is interesting and detailed in the work of Diodorus of Sicily, who wrote 200 years or more after Hieronymus’ death.

Diodorus tends to be somewhat wordy and diffuse, but when he covers the age of Hieronymus he suddenly becomes more detail oriented, has interesting anecdotes, and provides reasonable numbers; this is all assumed to come from Hieronymus. However, although Diodorus does refer to Hieronymus (for example, he tells the story of Diodorus’ job in the asphalt bureau in book 19) he never explicitly quotes him. The common assumption is that big chunks of books 18–20 are basically plagiarized from Hieronymus — but naturally, Diodorus doesn’t tell us this himself.

He’s not quoted by Polybius, whose account overlapped with events he wrote about. His most industrious recyclers are Diodorus and Dionysius during the transition from Roman republic to Roman empire (~200 - 250 years), and then Appian and Plutarch in the second century CE (~ 350 - 400 years).

It’s worth pointing out that not only is he not attested very close to his own lifetime — neither are many of the sources which refer to him. Agatharcides for example has no contemporary mentions — he’s cited by Diodorus, and by early Roman-era writers but none closer to him than a couple of generations.

Diodorus, too, is not referred to by his contemporaries — we have to guess when he died from the contents of his book, which does not refer to any event later than around 32 BC. At least his book survives him — about a third of it, anyway. The last complete copy was destroyed during the Turkish sack of Constantinople. There is no evidence for him that does not come from his own writings, and the oldest explicit quotation from him is from Athenaeus in the latter half of the second century CE, over 200 years from his own time.

Of the people mentioned in this piece by name Plutarch, Appian, Athenaeus, and — of course — emperor Augustus are attested by contemporary sources and known by any other means than their own writings. Only Augustus and Plutarch are known from physical objects (the latter from a single inscription). There is an inscription from Diodorus’ hometown in the name of a Diodorus; we have no way of knowing if it’s the same Diodorus and it offers no clue to the date.

This is how a fairly famous person — a widely cited author, diplomat, and friend of kings — fares in the sources. Hieronymus of Cardia is a figure who is completely familiar to ancient historians; if anything they are often over-eager to spot traces of him — he is almost universally assumed to be the source of most of the interesting and detailed bits of Diodorus and Dionysius in the the era of Alexander’s successors. He routinely shows up in any discussion of the early historiography of Rome.

But he does not pass the contemporary mention test by a country mile. [Source]

The implication: 

Therre are no eyewitness account for the life of Hieronymus of Cardia and no contemporary accounts of him either, yet historians have no doubt or minimal doubt that he existed.

But maybe is just an outlier, surely this is just an anomaly, an exception, an oddity.... 


What about other well known people from history, they certainly are much more documented than people from Bible, right?

Spartacus 103–71 BC

The story of a slave turned gladiator turned revolutionary has been told and retold many times in media. Although a well-known and much-admired historical figure, Spartacus does **not** actually have **any** surviving contemporary records of his life. His enduring fame is in part due to the heroic visage crafted by a priestess of Dionysus, who was also his lover.

The story is mentioned in Plutarch’s biography of Crassus, the wealthy Roman who ultimately put down the uprising led by Spartacus. Parallel Lives was a collection of 48 biographies of prominent historical figures written by the Greek historian in the **second century AD**. Another major source of information about Spartacus came from another Greek, Appian, **writing around a century after the events**.


Hannibal born in 247 B.C

Despite how well-known his great deeds as a general are, there are **no** surviving firsthand accounts of Hannibal - or indeed Carthage at all. The closest thing to a primary source for the Punic Wars between Rome and Carthage is the account written by the Greek historian Polybius around **a century later**

The historian was alive for the third and final Punic conflict and spoke to survivors of the second war, but obviously did **not** meet Hannibal himself.

Another major ancient source, which drew on other works from the time that are now lost, was by the Roman historian Livy. The History of Rome was **written in the first century** AD, but only part of the 142-book collection remains. While not considered as objective as Polybius and far removed from the events, Livy’s work fills in a lot of the gaps.

Alexander the Great 356 - 323 BC

At its peak, his empire stretched from the Balkans to the Indus River. Countless pages have been written of his deeds, but almost all were done **long after** his was dead

Our only knowledge comes from the much later works that drew on those long-lost pages. Perhaps the most valuable of all was the tome written by his general Ptolemy, who would later found his own great empire. One of the very few written records that survive from Alexander’s time is an incredibly brief mention of his passing in a small clay tablet of Babylonian astronomical reports.

William Wallace 1270 - 1305 AD

The screenplay for the 1995 film Braveheart occasionally drew upon a poem written by a monk known as Blind Harry in the 15th century.

Because Harry's romanticized account was penned more than **150 years** after the Scottish hero was tried and executed at the behest of Edward I, it’s not exactly going to be a reliable telling of the tale. One of the few contemporary records comes from a **single** English chronicle that doesn’t try to be objective: *…a certain Scot, by name William Wallace, an outcast from pity, a robber, a sacrilegious man, an incendiary and a homicide, a man more cruel than the cruelty of Herod, and more insane than the fury of Nero…*

The passage details an unflattering description of the Scottish defeat at Falkirk in 1298, where Wallace apparently fled the scene before being captured. The time between the loss and his later apprehension was spent in mainland Europe, attempting to raise support for his cause. We know this because one of only **two** surviving documents personally attached to Wallace is a letter written on his behalf by the King of France to the Pope

Attila the Hun (c. 406-453 AD) was one of late antiquity’s most notorious figures, a brutal conqueror who ransacked the weakened Roman Empire.

Little is actually known of the Huns, as they left little evidence behind, and the few contemporary accounts that remain are from sources not disposed to view them favorably. The surviving fragments of a history of Rome written by Ammianus Marcellinus depict a backward, savage people of unknown origin.

As for Attila himself, much of his early life is the subject of speculation from later authors. Jordanes, a **6th-century** Eastern Roman historian, wrote a second hand account as he drew upon the work of Priscus, a fellow Eastern Roman who actually met Attila. Unfortunately, only a few scraps of Priscus’s work remain.

So it seems that historians have no problem in taking as historical, people and events are much less evidence than what the Bible contains.

If anyone uses the "The gospels are not eyewitness accounts" argument to dismiss the Gospels as history, commits the double standard logical fallacy 

Bart Erhman - [He is a New Testament scholar focusing on textual criticism of the New Testament, the historical Jesus, and the origins and development of early Christianity - he is an atheist/agnostic
Jesus existed. Source for the quotes below]

Jesus is the best attested Palestinian Jew of the first century if we look only at external evidence. Josephus is better attested because we have his own writings. I am also not including Paul because I’m talking only about Jews from Palestine; he was from the Diaspora.

We have four narrative accounts of Jesus’ life and death, written by different people at different times and in different places, based on numerous sources that no longer survive. Jesus was not invented by Mark. He was also known to Matthew, Luke, and John, and to the sources which they used (Q, M, L, and the various sources of John). All of this was within the first century.

This is not to mention sources from outside the New Testament that know that Jesus was a historical figure – for example, 1 Clement and the documents that make up the Didache. Or — need I say it? – every other author of the New Testament (there are sixteen NT authors altogether, so twelve who did not write Gospels), none of whom knew any of the Gospels (except for the author of 1, 2, and 3 John who may have known the fourth Gospel).

By my count that’s something like twenty-five authors, not counting the authors of the sources (another six or seven) on which the Gospels were based (and the sources on which the book of Acts was based, which were different again).

If there had been one source of Christian antiquity that mentioned a historical Jesus (e.g., Mark) and everyone else was based on what that source had to say, then possibly you could argue that this person made Jesus up and everyone else simply took the ball and ran with it.

But how can you make a convincing case if we’re talking about thirty or so independent sources that know there was a man Jesus? These sources are not all living in the same village someplace so they are egging each other on. They didn’t compare notes. They are independent of one another and are scattered throughout the Mediterranean. They each have heard about the man Jesus from their own sources of information, which heard about him from their own sources of information.

That must mean that there were hundreds of people at the least who were talking about the man Jesus. One of them was the apostle Paul, who was talking about Jesus by at least the year 32 CE, that is, two years after the date of Jesus’ death.

Paul, as I will point out, actually knew, personally, Jesus’ own brother James and his closest disciples Peter and John. That’s more or less a death knell for the Mythicist position, as some of them admit. .... Here I am simply stressing that the Gospel traditions themselves provide clear evidence that Jesus was being talked about just a few years after his life in Roman Palestine.

There is more. Good evidence shows that some of the Gospel accounts clearly go back to traditions about Jesus in circulation, originally, in Aramaic, the language of Roman Palestine, where Jesus himself lived. One piece of evidence is that Aramaic words occasionally appear in stories about Jesus, often at the climactic moment. This happens in a variety of stories from a variety of sources. For example, In Mark 5 Jesus raises the daughter of a man named Jairus from the dead. When he comes into her room and raises her, he says to her “Talitha cumi.” The author of Mark translates for us: “Little girl, arise.”

Why would the author leave the key sentence in Aramaic? If you have ever had bi-lingual friends who assume you too know their second language and have heard them tell a joke about something that happened in the other country, you will know that sometimes they give the punch line in the other language, even though the lead up to the line is in English. That’s because often the punch line packs a better punch than the original.

This story about Jairus’s daughter, then, was originally told in Aramaic and was later translated into Greek, with the key line left in the original. So too with several stories in a completely different Gospel, the Gospel of John. It happens three times in just 1:35-42. This is a story that circulated in Aramaic-speaking Palestine, the homeland of Jesus and his disciples.

The other reason for knowing that a tradition was originally in Aramaic is because it makes better sense when translated *back* into Aramaic than it does in Greek.

My favorite illustration of this is Jesus’ famous saying: “Sabbath was made for man, not man for the Sabbath; therefore the Son of Man is the Lord of the Sabbath” (Mark 2:27-28). The context: Jesus’ disciples have been eating grain from a field on the Sabbath day; the Pharisees object, and Jesus explains that it is permissible to meet human needs on the Sabbath. Then his clever one-liner.

But the one-liner doesn’t make sense. Why would the Son of Man (Jesus) be Lord of the Sabbath BECAUSE Sabbath was made for humans, not the other way around? In other words, when he says “therefore” the Son of Man is the Lord of the Sabbath, what is the “therefore” there for?

The logic doesn’t work in Greek (or English). But it would work in Aramaic. That’s because in Aramaic the word for “man” and the word for “son of man” are the same word: “Bar enash” (could be translated either way). And so what Jesus said was: “Sabbath was made for bar enash, not bar enash for the Sabbath; therefore bar enash is lord of the Sabbath.” Now it makes sense. The saying was originally transmitted in Aramaic, and when translated into Greek, the translator decided to make the final statement about Jesus, not about humans.

Christianity did not make a big impact on Aramaic-speaking Palestine. The vast majority of Jews in the homeland did not accept Christianity or want anything to do with it. There were not thousands of storytellers there passing on Christian traditions. There were some, of course, especially in Jerusalem.

But the fact that these stories based on Aramaic are scattered throughout our sources suggests that they were in circulation relatively early in the tradition. Most of these are thought to go back to the early decade or two (probably the earliest decade) of transmission. You cannot argue that Jesus was made up by some Greek-speaking Christian after Paul’s letters, 

Short story: we are not talking about a Bart Ehrman Jesus figure invented in the year 60. There was widespread information about Jesus from the years after his death. Otherwise, you can’t explain all the literary evidence (dozens of independent sources), some of it based on Aramaic traditions of Jesus’ homeland.

Objection A  - But Jesus is said to be God and rose from the dead. That's a major difference between all these other historical figures

Reply: So, your real objection has to do with the metaphysical implications of saying the Jesus rose from the dead, not the hidtorical nature of the account. That is beyond the scope of this argument.

However, I invite you to read why Philosophical Naturalism [the idea that only the physical exists] is logically self-refuting and why there is evidence for God

Objection B - The eyewitness stuff is important with the Gospels because there is a massive difference between 'I lived with Jesus for a few weeks after he died' and 'I heard others lived with Jesus for a few weeks after he died.

Reply: But the "eyewitness stuff" is apparently not impoertant - see nthe above for how many people/events are considered historical sans eyewitness account. The take Luke, for example, said the he investigated everything from the beginning and wrote an orderly account. This sems to be in line with what other ancient historians did, like Herodotus, Tacitus, Pliny the Younger, Lucian - There is overwhelming evidence for the existence of Jesus of the Bible in ancient non-Christian sources

Annihilationism and Revelation 20

Why Annihilationism is Wrong

Annihilationism the belief that after the Last Judgment, all damned humans and fallen angels including Satan will be totally destroyed, rather than made to suffer for eternity in hell after death [i.e. Eternal Conscious Torment or ECT]. Alternatively, the Devil, Beast, and False Prophet will suffer ECT while the rest of the wicked will cease to exist, 

I do not think that Annihilationism has a Biblical basis.

I don't think most verses used for Annihilationism or ECT are decisive, except for Rev 20:10-15

The key verse - 

10 and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever. 11 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire. 

Four facts we can glean from this:

1) The devil was thrown into the lake of fire along with the beast and the false prophet, [vs 10]

2) where they will be tormented day and night forever and ever [vs 10]

3) The lake of fire is the second death. [vs 14]

4) Anyone whose name was not found written in the book of life was also thrown into the lake of fire. [vs 15]

What can we infer:

First, John calls "suffering day and night forever" in the lake of fire, "second death". That’s where those in verse 14 go; implying they suffer the same fate.

Secondly, after differentiating between 1st and 2nd death, John makes no distinction between 2nd death and this any other "alternate death" for the wicked in the lake of fire.  Since he does not, then this is good evidence that the all wicked suffer the second death, ECT

Other 2nd death passages:

Revelation 21:8: “The cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars – their place will be in the fiery lake of burning sulfur. This is the second death.”

This seems to indicate that all unbelievers with suffer the 2nd death

Revelation 2:11: “He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the *second death**.”

Confer overcomers here with 1 John 5:4 - For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith.

Revelation 20:6 “Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.”

Words/Verses/Passages Typically Used For Annihilationism

Isaiah 66:24 - “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

Isaiah 66:24 is a snapshot of hell, meaning the second death; a symbol, illustrating what final judgement is like. If it's not that, then it can't be the final state of the wicked, which is what we're discussing. So what does that snapshot show? Ruin devastation destruction, not "ceasing to exist"; the corpses have not ceased to exist. As a counterpoint, corpses feel not pain, thus this isn't teaching ECT.

Additionally, the last part of Isaiah 66:24 "and they will be a horror to all mankind". How is the non-existence of the wicked a horror to all mankind? If Isaiah is a snapshot of the final state of the wicked, and you think that is annihilationism, why is it a portrait of dead bodies, worms, fire?

And look at the beginning of Isaiah 66:24 "And they shall go out and look on the dead bodies"; how does one look at that which has "ceased to exist"?

“Destruction” or “perish” (Greek: apoleia or olethros Matt 7:13; John 3:16; 17:12; Acts 8:20; Rom 9:22-23; Phil 1:28; 3:19; 2 Thess 2:3; 1 Tim 6:9; Heb 10:39; 2 Pet 2:1; 1 Thess 5:3; 2 Thess 1:9; 1 Tim 6:9).

apóleia from Strong's apóleia: destruction, loss Definition: destruction, loss Usage: destruction, ruin, loss, perishing; eternal ruin.   684 apṓleia (from 622 /apóllymi, "cut off") – destruction, causing someone (something) to be completely severed – cut off (entirely) from what could or should have been. (Note the force of the prefix, apo.) See 622 (apollymi).

 /apṓleia ("perdition") does not imply "annihilation" (see the meaning of the root-verb, 622 /apóllymi, "cut off") but instead "loss of well-being" rather than being (Vine's Expository Dictionary, 165; cf. Jn 11:50; Ac 5:37; 1 Cor 10:9-10; Jude 11).\

olethros from Strong's olethros: destruction, death Definition: destruction, death Usage: ruin, doom, destruction, death.  3639 ólethros (from ollymi/"destroy") – properly, ruination with its full, destructive results (LS). 3639 /ólethros ("ruination") however does not imply "extinction" (annihilation). Rather it emphasizes the consequent loss that goes with the complete "undoing."

“Death” (Greek: thanatos or apothnesko Rom 1:32; 6:21; 7:5; 8:6; 1 Cor 15:21-22; 15:56; 2 Cor 2:16; 7:10; James 1:15; 5:20; 1 John 5:16; Rev 2:11; 20:6, 14; 21:8)

thanatos from Strong's Definition: to put to death Usage: I put to death, subdue; pass: I am in danger of death, am dead to, am rid of, am parted from.

apothnesko from Strong's Definition: to die Usage: I am dying, am about to die, wither, decay.


“End” (Greek: telos Rom 6:21-22; 2 Cor 11:15; Phil 3:19; 1 Pet 4:17)

telos from Strong's Definition: having reached its end, complete, perfect Usage: perfect, (a) complete in all its parts, (b) full grown, of full age, (c) specially of the completeness of Christian character.


“Disintegration/corruption” (phthora) (Gal 6:8; 2 Pet 1:4; 2:12).

phthora from Strong's Definition: destruction, corruption Usage: corruption, destruction, decay, rottenness, decomposition.


burned up chaff, trees, weeds, branches (Matt 3:12; 7:19; 13:40; John 15:6).

Strong's: 2618 Transliterated: katakausei Root: κατακαίω 1) to burn up, consume by fire

a destroyed house, discarded fish, uprooted plant, chopped down tree (Matt 7:27; 13:48; 15:13; Luke 13:7)

None of these equal cease to existthe Day of Judgment is compared to OT examples of the flood, destruction of Sodom and Gomorrah, Lot’s wife turned into salt (Luke 17:27, 29, 32).
None of these equal "cease to exist"

wicked compared to ground up powder or cut to pieces (Matt 21:41, 44; 24:51).

Ground up powder or cut to pieces does not equal cease to exist

**Not one verse above says "cease to exist".**


Another defense: A plain reading of those texts suggest finality, or annihilation 

There are two crucial problems with a literalist or "plain sense" approach to the text.
.
The first problem is that in a plain sense approach, we most often assume our own frame of reference for the text and assume that what makes sense to us from our own cultural, social, religious, or emotional context is what the text itself means to say.

The second problem is that a "plain sense" reading often does not or cannot see features of the text like irony, word play, metaphorical writing, multilevel symbols, or other much more subtle features of communication that go far beyond, or sometimes in direct contrast to, what seems to be the "plain" meaning.


Related posts:

Seven Arguments that show that Universalism is a false doctrine

Degrees of Punishment in Hell

Jesus Said More about Hell Than Anyone in the Bible

The Engineering Problem in Evolution

The Engineering problem

Stephen J Gould [one of the two scientists behind punctuated evolution] said in his book "The Structure of Evolutionary Theory": I recognize that we know no mechanism for the origin of organismal features other than conventional natural selection at the organismic level [pg 710]

Here's a 20-min vid on how punctuated equilibrium doesn't solve the problem

Let's illustrate one of the difficulties with the fish to amphibian transition. There had to be changes from:

1) obtaining oxygen from water to directly from the air,

2) change from permeable scales to impermeable skin,

3) ventral, anal, and tail fins would have to go from steering to a) weight-bearing and b) to providing locomotion,

4) a two chambered, one loop heart system would have to transform into a three chambered, two loop heart.

And all of these changes had to happen 

1) in concert, 

2) on a molecular level and 

3) while that species remained the fittest for its environment. The genetic code had to change in multiple proteins throughout multiple systems within the fish, all at basically the same time.

For example, the Cambrian explosion, the unparalleled emergence of organisms between 541 million and approximately 530 million years ago at the beginning of the Cambrian Period. The event was characterized by the appearance of many of the major phyla (between 20 and 35) that make up modern animal life.

As I said gradualism seemed plausible if there were 100's of millions of years for a system of hit or miss chance, but there is not; take that element away, as Punctuated Equilibrium and the Cambrian explosion shows, then design [a purposeful, intentional, guided process with a goal in mind] is the much more likely candidate than a purposeless, unintentional unguided process without a goal.

This is part of a larger argument that can be found here

The DNA Problem

There are dozens of DNA based micromachines in our bodies like the ATP Synthase which is a dual pump motor. The ATP Synthase has dozens of different parts; each is a protein which is formed from long strings of amino acids – 300 to 2,000 base pairs – which must be in a particular order, so they will fold correctly to perform a certain function.

But are there enough chances for evolution to occur since the universe began for evolution to work?


If every particle in the observable universe [1 × 10 to the 90th power] was a coin that flipped every Planck second [5.4 × 10 to the 44th power] since the beginning of the universe [4.32 × 10 to the 17th power - in seconds] there would be a max of ~ 1.07x10^133 events since the beginning of the universe. An average sized protein of 150 amino acids would take 7.2x10^195 to form via an unguided, purposeless, goalless process. That's more the amount of events in the entire history of the universe.


Note: ~1.07x10^133 takes into account the entire observable universe, but it's difficult to believe that particles outside the earth would affect evolution. Also, it's calculated from the beginning of the time [13.8 billion years] not the beginning of life [3.5 billion years], so the amount of total chances for evolution of life is much smaller. Somewhere around 2.5x10^61.

Also, there are vastly more ways of arranging nucleotide bases that result in non-functional sequences of DNA, and vastly more ways of arranging amino acids that result in non-functional amino-acid chains, than there are corresponding functional genes or proteins. One recent experimentally derived estimate places that ratio—the size of the haystack in relation to the needle—at 10^77 non-functional sequences for every functional gene or protein.

And we have many, many different kinds of these micromachines in our bodies. For instance, the ATP Synthase, the dual motor pump mentioned earlier, is part of the Electron transport chain; four other DNA based, multiple part micromachines.

Sorry, but the math just doesn't hold up for a purposeless, unintentional unguided process without a goal for all those necessary genetic changes in multiple proteins in multiple organs that needed to for the fish to amphibian transition. Not to mention all necessary genetic changes in multiple proteins in multiple organs for the the 20 to 35 he major phyla in the Cambrian explosion.

The design objection

Please don't say that design [purposeful, intentional guided process with a goal] is unscientific, since SETI looks for design [or artificiality - i.e. not generated by natural processes], an arson investigator can tell if a fire came about naturally or was started by a human, the police can determine if a death was natural or at the hands of a human, an archeologist can say whether it’s a just rock or an arrowhead, etc. 

An appeal to a designer is accepted in every field of inquiry, including biology - we can determine whether a virus, like Covid-19 was designed or was natural. An a priori non-design stance for evolution seems to be an a priori ideological conclusion, rather one that is driven by the facts

This is a God of the Gaps argument.

A God of the Gap argument assumes an act of God as the explanation for an unknown phenomenon. But I’m not citing an unknown phenomenon or a gap in our knowledge. I am using the inference to the best explanation and citing what we do know about DNA, the difference between fish and amphibians, in order to choose between design [purposeful, intentional guided process with a goal] over chance [a purposeless, unintentional unguided process without a goal].

Additional info 

We Have Been LIED TO About Origin Of Life (Renowned Organic Chemist Speaks Out) [Video]

How Organic Chemistry Convinced Me of the Creator [Article]

Finding God through science – an atheist discovers chemical evolution can’t adequately explain the origin of life [Article]

Scientist Explains HUGE Mathematical Problems For Atheism [Video]

Scientists Are Changing Their Minds (EVIDENCE For God!) [Video]

Degrees of Punishment in Hell

The idea that there are different levels of punishment in hell is known by most due to Dante's classic Divine Comedy where he writes of the nine circles of hell. The circles are concentric, representing a gradual increase in wickedness, and culminating at the center of the earth, where Satan is held in bondage. Each circle’s sinners are punished in a fashion befitting their crimes. Each sinner is afflicted for all of eternity by the chief sin he committed. According to Dante, the circles range from the light punishment of the unbaptized and virtuous non-believers to the very center of hell reserved for those who have committed the ultimate sin and thus get the harshest punishment.

Although the Bible does not specifically say there are different "levels" in hell, it does seem to indicate that judgment will indeed be experienced differently for different people.

The biblical authors are clear that hell is a place of divine judgment on sinners. Furthermore, many authors speak of more and less severe degrees of punishment, dependent on several factors in one’s life, which indicates that some will bear a fiercer measure of the wrath of God upon them.

The biblical writers and our Lord himself describe hell as a place of divine judgment on sinners. In multiple passages the ideas of punishment, wrath, retribution, and vengeance are prominent (Matt. 5:22; 8:12; 10:28; 13:42; 24:51; 23:33; 25:30; Mark 9:43–48; Luke 13:28; 2 Thess. 1:5–10; Rev. 20:10–15). The purpose of hell is not that of rehabilitation of the sinner or even the obliteration of evil. The purpose is retributive justice—the punishment of God on sinners.

The biblical writers are not content, however, to speak of hell broadly in terms of divine justice and retribution. They go further and insist that the divine justice in hell will be specifically fitted to the guilt of each individual offender. We will explore this teaching here in four steps: 

Biblical Evidence for the Degrees of Punishment Concept of  Hell

Below are some passages of Scripture that speak directly of degrees of punishment in hell. Here we will just cite the verses to establish the teaching in principle; then we will draw on them for specific exposition and application.

“Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town” (Matt. 10:15).

“But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you … But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you” (Matt. 11:22, 24).

“I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned” (Matt. 12:36–37).

“And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more” (Luke 12:47–48).

“But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed” (Rom. 2:5).

“How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?” (Heb. 10:29)

What is Meant by Degrees of Punishment

These statements of degrees of punishment in hell are not meant to suggest that there shall be anything less than perfect misery for every soul in hell. For every person in hell, it will be a place of “weeping, wailing, and gnashing of teeth” (Matt. 8:12), and this suffering will be forever (Rev. 14:11). No one in hell will have it easy. Hell will be a place of torment and misery for all who are there. Precisely how the degrees of punishment will be given out is not told us.

The Reasons for Degrees of Punishment

The infliction of punishment proportionately in degrees is an outworking of divine justice. Scripture repeatedly affirms that God will judge “in righteousness” (Acts 17:31) and that it is a function of God’s justice and glory to avenge every wrong (Rev. 16:1–7; 19:1–6). It is in the interests of divine justice that punishment will be given out according to the nature of the offense. We see a reflection of this, for example, in the Old Testament law which prescribed more severe punishment for premeditated murder than for accidental homicide. So also Moses’s law prescribed measures for restitution for various offenses. The nature of the crime, the attending motivations, and the varying circumstances all determine the measure of punishment.

This explains why Scripture repeatedly insists that judgment will be “according to works” (Rom. 2:6) and that in judgment “the books”—record books—will be opened (Rev. 20:12). There seems to be no point to this other than that of determining the measure of accumulated guilt, and that for the assigning the appropriate measure of punishment. This is why God the Judge will take into consideration the works, the words (Matt. 12:37), and even the thoughts and motives (Rom. 2:16) of sinners. Judgment is not merely for determining who is in and who is out; it is for measuring guilt and assigning punishment that is exactly what every individual sinner deserves.

The Basis for Determining Degrees of Punishment

What, then, will be the basis on which degrees of punishment will be determined? Scripture sets forth at least three considerations.

A) The Extent to which a Person has Abandoned Himself to Sin

The first consideration is the extent of the "abandonment to sin". This concept is entailed in Matthew 5:21 and other passages that indicate degrees of sin—worse sins result in worse punishment. This seems clearly to be the point in Romans 2:5—“Because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.” What can this mean but that every sin committed is like making a deposit in the bank and that in the day of judgment it will all be withdrawn in judgment? In judgment, every last sin will be taken into consideration in fitting each sinner for the exact degree of punishment deserved (Rev. 18:6–7).

It is the fool who reasons, “Well, if I’m going to hell, I might as well have my (sinful) fun in the meantime!” Every day given to sin, every venting of lust, every untruthful word, every next sin committed only adds to the punishment that will be assigned. It would be better for that man to die young than to live only to accumulate a lifetime of sin that will return to him in divine wrath.

B) The Extent to which a Person by Example and Influence has Led Others to Sin

The second consideration in measuring judgment is the extent to which a person who by example and/or influence has led others to sin. See Jesus' words in Matthew 18:5–7:

“Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea. Woe to the world for temptations to sin! For it is necessary that temptations come, but woe to the one by whom the temptation comes!” (See also Mark 9:38–47.)

Here Jesus pronounces a woe on those who become an occasion for others to sin. The degree to which a person influences others to sin will in turn serve, in part, to establish the degree of his own punishment.

This appears to be at least one reason why there must be a day of judgment at the end of time. Final judgment is not fixed upon the death of every individual sinner: it is not until the end of time that the full effect of the influence of any one life can be measured. The omniscient God will take every individual life and assess every aspect of its influence—sometimes an influence that extends for centuries. And based on the accumulated influence of evil, God will mete out punishment upon the wicked.

Jesus warns of this again in Matthew 23:13: “Woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.” This “woe” is pronounced on those who by their actions and teaching block the way to heaven for others.

The thought is stunning and deeply sobering. The parent who refuse Christ and, in turn, influence their children away from the things of God thereby increasing their guilt and the punishment they will receive for it. That older brother or sister or that friend or work associate who stands above his or her peers and who uses their position to influence others to sin and to ignore the gospel—all of this will be brought to bear on the day of judgment to measure the degree of punishment deserved.

The extent of abandonment to sin and the degree of sinful influence on others will serve to determine the extent of punishment received.

C) The Extent to which Light and Privilege were Abused

The third consideration in measuring judgment is the extent to which light and privilege were abused. Jesus speaks to this directly in Luke 12:47–48:

“And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.”

The contrasting expressions—“severe beating” and “light beating”—indicate contrasting degrees of punishment. Both of the men in view here were servants accountable to their masters. Both did things that were worthy of punishment. And both in fact receive punishment. But the one had more understanding than the other and as a consequence received greater punishment. Differing degrees of light resulted in differing degrees of punishment. Both received lashes, but for the one it was “many”; for the other, it was “few.” And lest we miss the point, our Lord interprets the parable for us: “Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.” That is to say, the extent of light and privilege abused will determine, in part, the measure of punishment. (See also Rom. 2:12.)

Jesus speaks to this consideration elsewhere:

“Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town” (Matt. 10:15).

“But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you … But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you” (Matt. 11:22, 24).

As wicked and as guilty and as deserving of punishment as Sodom was, the greater sin belonged to Chorazin and Bethsaida, for they had seen and heard our Lord himself and had refused him. And for their abuse of such great light and privilege, their judgment will be the more severe.

Again, this is deeply troubling and sobering. The person who grows up in a society in which the gospel is readily available and the person who grows up in a Christian home has great light and privilege. The person who attends a gospel-preaching church has great light and privilege. The person who has a Christian friend who witnesses to him of Christ has great light and privilege. And for this light and privilege, God will hold them accountable—if such privilege is refused, judgment will be unspeakably great. For those who have heard the gospel only finally to refuse it, that gospel preached to them will in the end have served only to increase their guilt and enhance the punishment they will receive.

Conclusion

The punishment of hell will be in keeping with divine justice. The all-knowing God will assess each individual life, counting exactly the extent of abandonment to sin, the influence of others to sin, and the light and privilege abused, and he will assign punishment accordingly—exactly fitted to each person.

Surely this thought ought to capture the conscience of sinners such that they would restrain their sinning! Furthermore, this thought ought to drive any sinner to run to Christ and be saved! And surely this thought must drive every believer to humble yet glad praise for our Redeemer who took all of our sin to himself and paid its price in full, absorbing the full wrath of God in our place to make us his.

Whatever degrees of punishment hell contains, it is clear that hell is a place to be avoided.

Unfortunately, the Bible states that most people will wind up in hell: “Wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13–14). 

The question one must ask is “Which road am I on?” The “many” on the broad road have one thing in common—they have all rejected Christ as the one and only way to heaven. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). When He said He is the only way, that is precisely what He meant. Everyone following another “way” besides Jesus Christ is on the broad road to destruction, and the suffering is hideous, dreadful, eternal, and unavoidable.

Fined-Tuned Constants

 

Consider some of the finely-tuned factors that make our universe possible:

• If the strong nuclear force were slightly more powerful, then there would be no hydrogen, an essential element of life. If it was slightly weaker, then hydrogen would be the only element in existence.

• If the weak nuclear force were slightly different, then either there would not be enough helium to generate heavy elements in stars, or stars would burn out too quickly and supernova explosions could not scatter heavy elements across the universe

• If the electromagnetic force were slightly stronger or weaker, atomic bonds, and thus complex molecules, could not form.

• If the value of the gravitational constant were slightly larger, one consequence would be that stars would become too hot and burn out too quickly. If it were smaller, stars would never burn at all and heavy elements would not be produced.

The finely tuned laws and constants of the universe are an example of specified complexity in nature. They are complex in that their values and settings are highly unlikely. They are specified in that they match the specific requirements needed for life.

The following gives a sense of the degree of fine-tuning that must go into some of these values to yield a life-friendly universe:

• Gravitational constant: 1 part in 10^34

• Electromagnetic force versus force of gravity: 1 part in 10^37

• Cosmological constant: 1 part in 10^120

• Mass density of universe: 1 part in 10^59

• Expansion rate of universe: 1 part in 10^55

• Initial entropy: 1 part in 10^ (10^123)

The last item in the list — the initial entropy of the universe — shows an astounding degree of fine-tuning. What all this shares is an incredible, astronomically precise, purposeful care and planning that went into the crafting of the laws and constants of the universe, gesturing unmistakably to intelligent design. As Nobel laureate in physics, Charles Townes stated:

Intelligent design, as one sees it from a scientific point of view, seems to be quite real. This is a very special universe: it’s remarkable that it came out just this way. If the laws of physics weren’t just the way they are, we couldn’t be here at all. The sun couldn’t be there, the laws of gravity and nuclear laws and magnetic theory, quantum mechanics, and so on have to be just the way they are for us to be here.

Some scientists respond, “Well, there must be an enormous number of universes and each one is a little different. This one just happened to turn out right.” That’s a possibility, and it’s a pretty fantastic possibility — it assumes there really are an enormous number of universes and that the laws could be different for each of them. One would like to get a look at the universe-generating machine responsible for this abundance. Would it have to be fine-tuned? The other possibility is that our universe was planned, and that’s why it has come out so special.

William Lane Craig has a fantastic video explaining this:

God of the Gaps fallacy

Arguments from ignorance [which is what a GOTG is] occurs when evidence against one proposition is offered as the sole grounds for accepting an alternative. Thus, they have the following form:

Premise: Cause A cannot produce or explain evidence C.

Conclusion: Therefore, cause B produced or explains C.

It's easy it is to identify this type of fallacy, and how unreasonable it would be to use such thinking to try to prove any conclusion. Atheists and other skeptics often claim that the argument for God’s existence based on intelligent design is guilty of this type of illogical thought. How can the theist who is using the design argument show that it is not a God-of-the-gaps argument from ignorance?  

To depict proponents of the theory of intelligent design as committing the GOTG fallacy, critics must misrepresent the case for it. This misrepresentation of the design argument looks like this:

Premise: Material causes cannot produce or explain specified information.

Conclusion: Therefore, an intelligent cause produced the specified information in life.”

If this were how the design argument actually worked, there would be serious problems with it, and the skeptic would be right to challenge it as false. However, that this misrepresentation of the design argument leaves out a very important premise. The design argument includes the positive evidence that it implies:

Premise One: Despite a thorough search, no materialistic causes have been discovered with the power to produce large amounts of specified information necessary to produce the first cell.

Premise Two: Intelligent causes have demonstrated the power to produce large amounts of specified information.

Premise Three: Intelligent design constitutes the best, most causally adequate explanation for the origin of the specified information in the cell.”

Notice that there is no gap in the properly stated form of the design argument. 

1) We have been doing scientific research for hundreds of years. 

2) We have discovered that intelligence is the only entity capable of producing large amounts of specified information. 

3) We see large amounts of specified information in cells. 

4) Therefore, we are forced by what we know about intelligence from centuries of scientific research to conclude that the specified information in cells is the product of an intelligent Creator. 

On the other hand, we also know enough about how matter behaves to conclude that it is impossible to get the specified information from materialistic causes. Origin-of-life experiments have been done for decades that have shown how matter does and does not behave. In every single experiment done to date, we have seen that natural processes not only do not produce life, but they cannot produce life. This is not a gap in our knowledge. The argument for design is based on what we know to be scientifically valid in every instance.

Why, then, are so many skeptics convinced that the design argument is a God-of-the-gaps logical fallacy?

The reason for this is a prior commitment to naturalism - the idea that only the physical exists. If a person begins by assuming that there has to be a naturalistic process that brought about life, then that person is forced to see a gap in our current knowledge, since no naturalistic processes have ever (in any experiment under any circumstances) even come close to producing a living cell. 

What chemical [or other natural] process first produced life? Since no such chemical process has been discovered, we are told this is simply a gap in our current knowledge that will be filled in the future. 

Nevertheless, our present lack of knowledge of any such chemical process entails a “gap” in our knowledge of the actual process by which life arose, only if some materialistic chemical evolutionary process actually did produce the first life. Yet if life did not evolve via a strictly materialistic process but was, for example, intelligently designed, then our absence of knowledge of a materialistic process does not represent “a gap” in knowledge of an actual process. Stephen C. Meyer (2021), Return of the God Hypothesis: Three Scientific Discoveries that Reveal the Mind Behind the Universe pp 424

An illustration that a “gap” only exists if a person begins by assuming that all scientific explanations must be materialistic:

Imagine someone mistakenly enters an art gallery expecting to find croissants for sale. That is, he thinks the gallery is actually a fancy bakery. Observing the absence of pastries and rolls, such a person may think that he has encountered a gap in the services provided by the gallery. He may even think that he has encountered a gap in the staff’s knowledge of what must definitely be present somewhere in the gallery. Based on his assumptions, the visitor may stubbornly cling to his perception of a gap, badgering the gallery staff to “bring out the croissants already,” until with exasperation they show him the exit. Ibid., p. 424.

The moral of the story? The gallery visitor’s perception of a gap in service or in knowledge of the location of the croissants derives from a false assumption about the nature of this establishment or about art galleries in general and what they typically offer to visitors.

There is only a gap if a person will not accept what we know scientifically to be true. We “do have extensive experience of intelligent agents producing finely tuned systems such as Swiss watches, fine recipes, integrated circuits, written texts, and computer programs.” Furthermore, “intelligence or mind or what philosophers call ‘agent causation’ now stands as the only known cause capable of generating large amounts of specified information.” And “it takes a mind to generate specified or functional information, whether in ordinary experience, computer simulations, origin-of-life simulation experiments, the production of new forms of life, or, as we now see, in modeling the design of the universe.” Ibid., pp 338, 187, 385

Conclusion

The design argument for the existence of God is not an argument from what we do not know, or we do not understand about the Universe and life in it, but instead is an argument based on the aspects of nature that we have reasons to conclude to be true. As John Lennox has stated, “I see God not in the bits of the Universe that I don’t understand, but in the bits that I do.”