Josephus does not tell us that Christianity is true, and Christians do not need Josephus to tell them that Christ is risen. But Christianity makes claims about things that happened in public history under identifiable rulers, priests, and governors. For that reason, testimony from outside the church matters.
Today, the longing for cultural Christianity on both the left and the right hearkens back to an older version of Christendom that was a mixed blessing for the church in the western world. The cultural mediation of Christian views on created order has certainly benefitted the civilization we’ve inherited. But the gospel itself isn’t something that can be reduced to cultural mediation either. Instead, the gospel as a message stands apart from all human accomplishments and achievements, no matter how beneficial they might be.
The student of Scripture should always have a map open next to their Bible as they read. If possible, they should also travel to Israel, not to make a pilgrimage, but to see the context of the land in which these stories took place. These are not fairy tales made up about fictional fantasy lands; these are stories about real people in real places interacting with a real God.

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We can take comfort in the knowledge that He kills the sinner so we can get a new shot at life and life eternal.
Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy.
Our stories are decidedly unserious when viewed through the lens of the seriousness of God’s affairs. Jesus put the matter succinctly: “For what does it profit a man to gain the whole world and forfeit his soul?” (Mark 8:36). Human affairs are not serious in and of themselves. Rather, they are consequential because they garner meaning and significance within the overarching story of God and man.
John sees heaven on earth and earth in heaven. Wherever Christ is, whether here or there, tears are being wiped away. Christ does it here in time and there forever in eternity.
We also have reasons to grieve, and it should not be hard to think of causes for sorrow in your congregation. But, because of the Resurrection, we do not grieve as those without hope (1 Thessalonians 4:13-18). Our joy is a gift here and now, but it will not be complete until Jesus’ return.
When orthodoxy becomes a Law, heterodoxy can feel like the Gospel.
We're going to worry about what people think of us. It's going to get in the way of our relationship with Jesus. We're going to fear God's judgment. But, we're also baptized into Christ. So we don't give up hope. Jesus will help us and strengthen us. He will guide us in his Baptismal grace and peace.
“Our “good destruction” happened about 2,000 years ago as Jesus Christ arose from the tomb and crushed the head of Satan, broke the jawbones of death, and snapped the chains of sin. ”
Do you really believe with all the saints that the church is one in Christ? Or are you the pragmatist who teaches your people that the church is broken, filled with sinners and false doctrine, and only in heaven will things be perfect? Have you complained that your people are not as holy as they ought to be or reverent as they should be?
Jesus makes two extraordinary claims in this text. One has to do with His relationship to the Father. The other has to do with His relationship to His followers. The preacher on this text would do well to recognize the magnitude of these two claims, and then choose one (or both) to proclaim without apology or reservation.
We do not, as followers of Jesus, put any hope or place any trust in “princes, in mortal man, in whom there is no salvation” (Ps. 146:3).
If man can save himself, what need is there for the cross or the Gospel?