Resurrection – Did It Actually Happen?

Posted on March 31, 2020March 31, 2024 by K.B. Vogelman

Resurrection – Did It Actually Happen?

Resurrection of Jesus has been debated for centuries spawning many questions and theories.^[1] People cannot easily wrap their minds around the impossible concept of being dead and buried, then coming back to life.

Medical or scientific tests cannot determine if a living individual was previously dead for days, thus a Resurrection cannot be ascertained scientifically. In the end, it makes no difference if the Resurrection occurred today or 2000 years ago.

Swirling are controversial attempts trying to explain the Resurrection. The tomb was not really empty; the witnesses visited the wrong tomb; the body of Jesus was misplaced or stolen; the third day prophecies are not a factor; the post-crucifixion person the witnesses encountered was just a spirit; etc.^[2]

Circular logic is a common criticism.^[3] In this case, the Gospels cannot be used as proof of the Resurrection because the only proof comes from the Gospels and if the believability of the Gospels is in question, then Gospels cannot be used as evidence.

Gospels are accounts or reports of what happened, not proof that something did or did not occur. Included are identities, statements and quotes of witnesses; and descriptions of events – some detailed, some paraphrased.

No statement or report by one person will ever completely provide all the details of a witessed incident. Some details may not have been as important to emphasize over other information or simply the information was not known to a particular writer.

Comparing one Gospel to another is one of the most effective ways to assessed overall content credibility of these accounts, reports or statements. As with any investigative case, gaps in one account may be detailed in another.

No resurrection case can be made without eyewitnesses who would have to bridge three separate events – life, an incontrovertible death, and evident life again. Credible witnesses would have to be able to say with certainty that the person whom they once knew, was then known to be dead and is now alive again behaving as before death.

Witnesses would be expected to attest to their ability to resume a pre-established personal connection with the resurrected person whom they knew before death occurred – the continuum of a shared personal relationship.

Visual recognition would not be enough to dispel the notion of having seen a vision or an apparition. Witnesses also would be expected to affirm activities of the resurrected person are associated with life itself such as a conversation, eating, drinking, walking, and other physical activities.

A prime example is the resurrection of Lazarus whom Jesus raised from being dead after four days. A week later, Lazarus came to a dinner event with Jesus days before his own death and resurrection.

The Witnesses

First of the eyewitness statements of the resurrected Jesus, aside from angels, comes from Cleopas accompanied by his traveling partner, most likely his wife.^[4] Characteristics described are several – walking; carrying on a conversation over a long period time; references to his own teachings before his death; reclining at the table; breaking the loaf of bread and…praying.

Next is the profound report of Mary Magdalene’s encounter.^[5] She recognized Jesus, whom she believed was dead and buried, exclaiming “Rabonni!” (teacher) and wanted to hug him.^[6]

Peter, who had witnessed the empty tomb with the folded burial linens, also met with the Resurrected Jesus. The only mention of Peter’s encounter is in Luke’s investigative Gospel account.^[7]

Ten Disciples, the Cleopas couple and other followers of Jess were in a locked room excitedly sharing stories of Resurrection encounters. Suddenly Jesus himself stood among them saying, “Peace be with you.”^[8]

Luke reports they were all startled and “terrified” thinking they were seeing a “ghost.”^[9] Jesus responded:

^{LK 24:38-39} “‘Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; it’s me! Touch me and see; a ghost does not have flesh and bones like you see I have.’ When he had said this, he showed them his hands and his feet.”_(NET)

Noticing they required further proof, Jesus asked, “‘Do you have anything here to eat?’ So they gave him a piece of broiled fish, and he took it and ate it in front of them.”^[10] Bridging back to the time before he was crucified, Jesus told them to think back to their experiences together:

^{LK 24:44, 47-48} “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled… ‘Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. You are witnesses of these things.’” _(NASB)

Missing the occasion entirely was the Disciple Thomas.^[11] When he finally arrived that Sunday evening, Disciple John told him they had seen Jesus.

Skeptical, Thomas was not buying any of it. “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”^[12]

Eight days passed when the Disciples regathered in the same house with the door locked, but this time Thomas was present.^[13] Once again, Jesus suddenly appeared in the room and, after a brief greeting, got straight to the point.

Speaking directly to Thomas, Jesus said “Put your finger here and see my hands. Reach out your hand and put it in my side.^[14] Do not doubt but believe.”^[15]

Thomas touched the physical body of Jesus and witnessed the proof of his miraculously healed pierced hands and side. Thomas’ excited utterance was telling: “My Lord and my God!”^[16]

John’s eyewitness Gospel continued beyond where Matthew, Mark and Luke left off. Describing the third appearance of the resurrected Jesus to some of the Disciples, he describes the scene on the shore of the Sea of Tiberas (Sea of Galilee, Sea of Gennesaret or Sea of Kinneret).^[17]

Seven disciples, five identified by name as Peter, Thomas, Nathanael, and the sons of Zebedee (James and John) encountered Jesus who teased them; performed another fishing miracle recognized by the author; and met the Disciples at a campfire, cooked breakfast, ate and conversed with them.^[18]

Recognition by his own family – his mother, Mary, and brother, James – are better witnesses than any other.^[19] According to Jewish historian Josephus, James the brother of Jesus, died a martyr’s death at the hands of the Sanhedrin for proclaiming to the end that Jesus is the Messiah who had been resurrected.^[20]

Gospel accounts of the Resurrection of Jesus came in the form of witnesses, actions, words and behavior of the various others. Witnesses include angels, women of Galilee, the koustodia, members of the Jewish leadership, Disciples and others.

Do the Gospels meet the criteria for demonstrating a genuine Resurrection had occurred – did Jesus actually rise from the dead?

Updated March 31, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Habermas, Gary R. “Resurrection Research from 1975 to the Present: What are Critical Scholars Saying?” 2005. Dr. Gary R. Habermas. <http://garyhabermas.com/articles/J_Study_Historical_Jesus_3-2_2005/J_Study_Historical_Jesus_3-2_2005.htm> Saifullah, Usman Sheikh, et. al. “Textual Reliability / Accuracy Of The New Testament.” Islamic Awareness. 2007. <http://www.islamic-awareness.org/Bible/Text/Bibaccuracy.html> Lowder, Jeffery Jay. “Independent Confirmation and the Historicity of Jesus (1997).” The Secular Web. n.d. <https://infidels.org/library/modern/jeff_lowder/indconf.html> Seidensticker, Bob. “Contradictions in the Resurrection Account.” Patheos.com. April 2, 2012. <https://www.patheos.com/blogs/crossexamined/2012/04/contradictions-in-the-resurrection-account-2>
[2] “Resurrection.” Infidels.org. n.d. <http://infidels.org/library/modern/theism/christianity/resurrection.html> Lowder, Jeffery Jay. “Historical Evidence and the Empty Tomb Story.” Infidels.org. <http://infidels.org/library/modern/jeff_lowder> Lowder, Jeffery Jay. “How Not to Argue Against the Historicity and Resurrection of Jesus.” The SecularWeb. n.d. <https://infidels.org/library/modern/jeff_lowder/edelen.html> “New Testament.” Jewish Encyclopedia. 2011. http://jewishencyclopedia.com/articles/11498-new-testament> Holding, James Patrick. “Please Pardon This Interruption.” Creation Ministries International. 2009. <http://creation.com/review-jesus-interrupted-by-bart-ehrman> Steinhart, Eric. “Some Resurrection Theories.” Eric Steinhart. n.d. http://www.ericsteinhart.com/articles/reztheories.pdf> Qu’ran. An-Nisa 157, Al-Maeda 110. <http://search-the-quran.com> “Did Jesus Resurrect From the Dead in an Invisible Spirit-Body?” 4Jehovah.org. 2014. <http://4jehovah.org/the-resurrection-of-jesus-a-spirit-body> “Was Jesus Resurrected as an Invisible Spirit?” Tower to Truth Ministries. n.d. Archived URL. <http://www.towertotruth.net/dialoguept2.htm>
[3] “Circular Reasoning.” Logically Fallacious. 2020. <https://www.logicallyfallacious.com/logicalfallacies/Circular-Reasoning> Van Der Zee, Tim. “Circular arguments are perfectly valid.” The Skeptical Scientist. 2017. <http://www.timvanderzee.com/circular-arguments> Andrews, Ben. Atheist Republic. 2020. <https://www.atheistrepublic.com/blog/ben-andrews/circular-reasoning>
[4] Luke 24:13-27.
[5] John 20:16. “Centuries later, archaeologists opened the tomb of Jesus.” News24hours. photo. 2016. <https://news24hours.in/2016/10/31/centuries-later-archaeologists-opened-the-tomb-of-jesus-christ>
[6] John 20:18.
[7] Luke 24:34.
[8] Luke 24:36 – NET, NIV, NLT, NRSV. John 20:19 – NET, NIV, NLT, NRSV, NASB, NKJV.
[9] Luke 24:36-37. NET. CR Mark 16:14.
[10] Luke 24:38-43. NET. CR Mark 5:43; Luke 8:55.
[11] John 20:24.
[12] John 20:25. NET. CR Matthew 28:17.
[13] John 20:26.
[14] John 20:27
[15] John 20:27. NRSV.
[16] John 20:28. NET, NIV, NASB, NRSV, NKJV.
[17] “The Sea of Galilee (Kinneret).” Jewish Virtual Library. 2020. <https://www.jewishvirtuallibrary.org/the-sea-of-galilee> “Gennesaret.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/6583-gennesaret-lake-of>
[18] John 21:4-14.
[19] Acts 1:14
[20] Josephus, Flavius. Antiquities of the Jews. Book XVIII, Chapter III.3.n.d <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false >

Angelic Encounters at the Tomb – a Gospel Conflict?

Posted on April 19, 2019February 18, 2024 by K.B. Vogelman

Angelic Encounters at the Tomb – a Gospel Conflict?

Descriptions in the Gospels of angelic encounters at the tomb of Jesus of Nazareth seem to vary posing a potential conflict. One Gospel describes two angels and two Gospels describe one angel at the empty tomb.

Statements of those witnessing the same event are expected to vary and, as long as they are consistent on key information, it is a hallmark of truthful authenticity and credibility. If two statements vary too much or are very nearly or exactly the same, it is a strong indication of deception.

Witness statements must be evaluated based on their own merit using longstanding investigative principals to decipher credible and truthful statements from deceptive ones. Using of a form of literary analysis and comparing other statements is part of the investigative process.

Investigations must factor in any hard evidence, such as the empty tomb and abandoned burial cloths, and key facts, information, perspective, sequence of events, etc. To determine what happened, the scene must be recreated.

All three Gospels’ descriptions vary, yet they are all tightly consistent on the main details – there was an angelic presence; the tomb was empty; the body of Jesus was gone; and the angelic pronouncement that Jesus is alive, just as he had predicted.

Setting the scene, earlier that afternoon Jesus of Nazareth had been executed by crucifixion requiring a hasty burial before Jewish Sabbath Law restricted various activities. By Jewish day-reckoning, the Sabbath began at sunset that evening.

When Sabbath restrictions were no longer a concern, the chronicles of the Resurrection of Jesus begins. The three synoptic Gospels – Matthew, Mark and Luke – join the story line at different points.

Mark’s account establishes the earliest timeline identifying Mary Magdalene, Mary the mother of James, and Salome purchasing burial spices as soon as the Sabbath ended.^[1] The women worried about how they would move the stone from the entrance clearly indicating they were not aware the tomb was sealed and guarded.

Matthew’s account begins at the tomb as sunrise approached Sunday morning. The joint-contingent of armed koustodia, established by the command of Pilate at the behest of the Jewish council, were on-duty guarding the sealed tomb to prevent the theft of the body. Arriving at the tomb were the two Marys, Salome, Joanna and other unnamed women where they encountered the koustodia.^[2]

Suddenly a great earthquake struck when the women witnessed an angel rolling away the stone from the entrance to the tomb. Matthew described the angel:

^{MT 28:2-3}“And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing as white as snow.” _(NKJV)

At this point Mark and Luke join the story line at the tomb with each describing, differently though consistently, the physical attire of the angels:

^{MK 16:5} And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side…” _(NKJV)

^{LK 24:4} “… behold, two men stood by them in shining garments.”_(NKJV)

Luke, written after Matthew and Mark, unambiguously says there were two angels. Consistently, Luke quotes Cleopas’ witness account that he unwittingly gave to the resurrected Jesus. Cleopas said, “they [women] came back and told us that they had indeed seen a vision of angels who said that he was alive.” The statement is plural – more than one person witnessed the empty tomb and there was more than one angel later corroborated by John’s account.^[3]

Matthew and Mark only refer to one angel with unnecessary and unexpected information, yet personifying and specific detail that adds authentic realism. Such descriptive details are typically absent from a deceptive statement.

After an angel rolled away the large stone, Matthew reports he did a curious and unusual thing – he sat on it. Not standing or hovering in the air like the stereotypical image of an angel. In dazzling array there he sat, perhaps with his legs draped over the side of the stone.

Mark describes an angel inside the tomb specifically on the right side also sitting, not standing – details typically absent from a deceptive statement. Logically, this angel cannot be the same one sitting outside on the rolled-away stone.

Body language of the angles indicates they were waiting, relaxed and inviting in demeanor. According to Matthew, the angel who was sitting on the stone at the tomb’s entrance spoke to the women inviting them to go inside:

^{MT 28:5-6} “”Do not be afraid; for I know that you are looking for Jesus who has been crucified. He is not here, for He has risen, just as He said. Come, see the place where He was lying.”_(NASB)

At the angel’s invitation, at least some of the women entered the tomb. While inside, Mark describes another angel who spoke to the women, his message similar to Matthew:

^{MK 16:5-6} “Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. And he said to them, “Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him.’””_(NASB)

Pointed out to the very same witnesses – the two Marys, Salome and perhaps other unnamed women – was the same spot where the dead body of Jesus had lain as they watched Joseph of Arimathea and Nicodemus preparing it for burial.^[4] Had the angel’s statement been untrue about the crucified body of Jesus, the women would be expected to refute it… they didn’t.

Corroborating information is provided by the eyewitness Gospel of John’s account. His personal knowledge begins where he and Peter were mourning when terrified women burst into the room and Mary Magdalene excitedly announced the empty tomb.^[5] They raced to see it for themselves followed by Mary Magdalene.^[6]

Marveling at finding the tomb empty with only the burial cloths used to wrap the body, John and Peter decided to go home leaving Mary behind. Standing outside the tomb crying, Mary stooped and looked back inside where she saw two angels who spoke to her:

^{JN 20:12-13} “And she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain. Then they said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.”_(NKJV)

John’s source, Mary Magdalene, consistently described two angels dressed in white sitting on each end of the stone slab.^[7] Mary Magdalene’s reaction, or lack of one, to the supernatural beings indicates familiarity with them.

Mary had a previous engagement with angels earlier that morning when all the terrified women did not speak to the angels and ran. This time she is not alarmed and she spoke with the angels.

One other detail, one not called out by the Gospels, is a Jewish legal fact that, if not in met, could diminish the credibility of the Resurrection event. God’s Law required two witnesses to corroborate the same point of evidence to establish a fact. Two angels as witnesses to the Resurrection of Jesus of Nazareth met that requirement.^[8]

Are the Gospels accounts in conflict in their accounts of angels who witnessed the Resurrection of Jesus of Nazareth?

Updated February 18, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Mark 16.
[2] Luke 24.
[3] Luke 24:34. NRSV. Kirby, Peter. “Gospel of Luke.” EarlyChristianWritings.com. 2019. <http://www.earlychristianwritings.com/luke.html> “The Book of Luke.” . Quartz Hill School of Theology. n.d. <http://www.theology.edu/biblesurvey/luke.htm> Tzaferis, Vassilios. Bible Archaeology Society. “Crucifixion – the Archaelogical Evidence.” n.d. <https://www.biblicalarchaeology.org/daily/biblical-topics/crucifixion/a-tomb-in-jerusalem-reveals-the-history-of-crucifixion-and-roman-crucifixion-methods>
[4] Matthew 27; Mark 15; Luke 23. Edersheim, Alfred. The Life and Times of Jesus the Messiah.1883. Book 5, Chapter XV. pp 1419-1420. <http://www.ntslibrary.com/PDF%20Books/The%20Life%20and%20Times%20of%20Jesus%20the%20Messiah.pdf> “Centuries later, archaeologists opened the tomb of Jesus.” News24hours. photo. 2016. <https://news24hours.in/2016/10/31/centuries-later-archaeologists-opened-the-tomb-of-jesus-christ>
[5] John 20.
[6] Luke 24; John 20.
[7] Shanks, Hershel. “Crucifixion Bone Fragment, 21 CE” The Center for Online Judaic Studies. 2004. <http://cojs.org/crucifixion_bone_fragment-_21_ce> Romey, Kristin. “Unsealing of Christ’s Reputed Tomb Turns Up New Revelations.” National Geographic. 2016. <https://news.nationalgeographic.com/2016/10/jesus-christ-tomb-burial-church-holy-sepulchre>
[8] Deuteronomy 17:6, 19:15; Numbers 35:30. Soncino Babylonian Talmud.Sanhedrin. 9a; 30a; 56a, footnote #1. <https://israelect.com/Come-and-Hear/sanhedrin/index.html> Resnicoff, Steven H. “Criminal Confessions in Jewish Law .“ Project Genesis. 2007. <https://web.archive.org/web/20160122222638/http://www.torah.org/features/secondlook/criminal.html>

The Empty Tomb – Conspiracy or Resurrection?

Posted on April 15, 2017February 7, 2024 by K.B. Vogelman

The Empty Tomb – Conspiracy or Resurrection?

For the more than 2000 years, the incident reported by the Gospels to have occurred at dawn on Sunday has been debated countless times. Believers say it was a Resurrection; skeptics have proposed many conspiracy theories to explain away how the body simply vanished.

Two named Jewish Council members and four named women from Galilee witnessed the evening the dead the body of Jesus had been laid in the tomb, embalmed and a stone rolled in front of the tomb entrance.The Jewish leadership testified to Pilate the next day that the body was in the tomb and needed to be secured. Dual security methods were implemented by the authority of Pilate to prevent the body from being stolen.

Setting the scene, the tomb was guarded by an armed Roman-Jewish military squad, the koustodia, and had been sealed. Predawn of Sunday finds Mary Magdalene, Mary the mother of Jose, Salome, and Joanna fretting about who would roll away the stone set in place by Joseph of Arimathea.

Four conclusions can be drawn: the women expected to find the dead body of Jesus; they were not accompanied by either Joseph or Nicodemus nor any of the Disciples; and they were unaware the tomb had been sealed and the tomb was guarded by koustodia.^[1]

Sunrise of Sunday begins the final phase in the sequence of events at the tomb preceded by the trial, crucifixion and burial of Jesus of Nazareth. A significant number of ten verses in Matthew and eight verses in Mark describe the scenario at the tomb that morning. Luke paraphrased how it began saying:

^{LK 24:1}“Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared.” _(NKJV)

Calm and quiet quickly took a dramatic turn when Matthew describes a great earthquake occurred. In a matter of moments, the Roman-Jewish legally imposed chain of custody over the body of Jesus since his death by crucifixion was suddenly broken.

^{MT 28:2-4} “And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing as white as snow. And the guards shook for fear of him, and became like dead men.” _(NKJV)

Witness accounts gathered by the authors of Matthew and Mark describe the tomb being opened by an angel or a young man wearing a wrap-around, brilliant white robe. Shortly thereafter, Luke’s report describes two men in dazzling apparel.^[2] The angelic beings point out to the witnesses that the tomb is empty.

Seasoned Roman-Jewish military soldiers and the women of Galilee were paralyzed with fear by the traumatic sequence of events – a great earthquake, an angelic being rolling away the stone and his extraordinary announcement. Incapacitated with fear, they watched and listened as the events at the tomb unfolded.

Reactions of witnesses to a traumatic event are indications of what was going through their minds. The hardcore military squad reacted to the events that Sunday morning in a similar manner as the four women – they all ran.

Matthew reports the chaotic scene where people scattered in three directions. Mark reports the petrified and dumbstruck women didn’t say a word and ran from the tomb. Luke said they were “terrified.”

Headed for the location of some of the disciples were the women of Galilee. The koustodia split up, some diverting to go tell the Jewish chief priests what they had seen, the others to destinations unknown. Unbecoming behavior by the koustodia is telling.

Direct reports from some of the koustodia rang true with the chief priests based on their own reaction to the information. It posed an unexpected turn of events for the chief priests who quickly assembled the elders of the Jewish Council (likely including Nicodemus and Joseph of Arimathea) to deal with their new problem.

Irony of ironies. Jewish leadership had just the day before testified to Pilate the body of Jesus was inside the tomb and implored Pilate to secure the tomb to prevent the theft of the body. Now the very same Jewish leaders were compelled to find a way to explain an inexplicable breach in their own Roman-Jewish security measures to explain the missing body. Matthew describes what they decided to do:

^{MT 28:13-14}“You are to say, ‘His disciples came at night and stole his body while we were asleep….’ If this matter is heard before the governor, we will satisfy him and keep you out of trouble.”_(NET)

Further insight to the authority of the koustodia is revealed. Promising to appease Pilate if the koustodia’s dereliction of duty became an issue, it confirms the guards were ultimately under Pilate’s Roman authority though strongly influenced by the Jewish leadership.

Meanwhile, the women of Galilee arrived at the location as some of the disciples. John’s eyewitness Gospel joins the description of events at this point with Mary Magdalene’s bewildered announcement to the Disciples. She is quoted exclaiming:

^{JN 20:2} “They have taken the Lord from the tomb, and we don’t know where they have put him!”_(NET)

Both the koustodia and the women reported the same event to two different parties describing how the chain of custody over the body of Jesus had been broken. Each party reacted differently to the information while neither party called the reports false.

Four women from Galilee, two members of the Jewish leadership, testimony by the Jewish leadership, Pilate’s affirmation, the chain of custody, koustodia, two angels, and the empty tomb are details making a false conspiracy challenging to defend.

Were the events involving the empty tomb a false narrative or was there a Resurrection?

Updated July 17, 2023.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

NET = NET Bible translation; NKJV = New King James Version translation.

Gospel Resurrection account: Matthew 28, Mark 16; Luke 24, John 20.

[1] “Centuries later, archaeologists opened the tomb of Jesus.” News24hours. photo. 2016. <https://news24hours.in/2016/10/31/centuries-later-archaeologists-opened-the-tomb-of-jesus-christ>
[2] NetBible.org. Greek text. Matthew 28:2, aggelos and katabaino. Mark 16:5, neaniskos, periballo, and stole. Luke 24:4, astrapto and esthesis.