Resurrection – Did It Actually Happen?

Posted on by K.B. Vogelman

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 witnessed 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 >

A Gospel Contradiction of the Resurrection?

Posted on by K.B. Vogelman

A Gospel Contradiction of the Resurrection?

Cited by critics and skeptics is a seeming contradiction between the Matthew and John Gospel Resurrection accounts of Jesus of Nazareth thereby serving as proof that the Gospels lack integrity.^[1] At first glance, a contradiction indeed appears to exist, but is there really one?

^{MT 28:8} “So they left the tomb quickly with fear and great joy, and ran to tell his disciples. Suddenly Jesus met them and said, “Greetings!”

^{JN 20:15-16} “Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away. Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). ” _(NRSV)

Matthew reports “they” (women of Galilee) were interrupted at some point with a Resurrection appearance by Jesus while on their way to inform the Disciples of the empty tomb. John’s account details the lone Mary Magdalene Resurrection encounter with Jesus at the tomb.

Gospel of John is an eyewitness account, although he refers to Mary’s witness statement in this instance, while Luke’s Gospel account is written from the perspective of an investigative reporter with one of his main sources being Peter. Luke did not include Mary’s personal witness account nor John’s involvement yet it is still consistent on the details.

Named in Matthew’s account are two women present during the angelic incident at the tomb, Mary Magdalene and the other Mary. Mark and Luke together also identify Joanna, Mary the mother of James, Salome and others, presumably women of Galilee, totaling at least 5 women.

Whether Mary Magdalene was with the women at the Resurrection encounter in Matthew’s account, it is not clear. Based on the preceding verses, it is quite possible Mary Magdalene was with the women when Jesus appeared, but the narrative does not say – either way, it cannot be assumed.

Leading up to the lone Resurrection encounter with Mary Magdalene, John states at least some of the women, including Mary Magdalene, ran to the location of Disciples Peter and John to report the empty tomb. The two Disciples then ran to the tomb to see for themselves.

John describes he and Peter running to the tomb; inspecting the empty tomb; seeing the burial clothes and marveling at what they had witnessed. Peter and John then returned to the city leaving Mary Magdalene behind, weeping.

Luke differs from John’s account mentioning only Peter ran back to see the empty tomb. Had all the Disciples been present at the location where Mary made her exclamation, logic dictates they all would have gone to see the empty tomb.

It is not surprising the other women of Galilee accompanying Mary Magdalene at the house with John and Peter did not return to the tomb – they had already been there; it was a traumatizing experience; they knew the tomb would be empty plus the admonition from the angels to go tell the other Disciples. This oft over-looked detail provides a clue…where were they?

Literary assessment of the Greek text could offer another clue. Words kai idou begin the sentence of Matthew 28:9.

A conjunction, kai is interpreted the same in almost all English Bible translations. Appearing over 9000 times in the New Testament Greek texts, about 98% translate kai as “and.”^[2]

Second is idou, appearing about 200 times in the New Testament Greek texts where over 90% of 32 translations use English words of exclamation that do not denote a specific point of occurrence, such as “Behold,” “Look,” “Suddenly,” or “lo.” Barely more than just 6% use a word that indicates a specific point in time, such as “here” or “now.”^[3]

Using the most common English translations of kai idou in Matthew 28:9, the verse could begin with something like, “And look” or “And behold.” The timing of this encounter with the resurrected Jesus is not time-specific leaving much of the day on Sunday when the other Disciples could have been informed by the women of Galilee.

Understandably excited in John’s account, Mary Magdalene wanted to hug Jesus, but he would not allow it because he had not presented himself to his Father, God. In Matthew’s account, the women from the tomb were allowed to hug the feet of Jesus.

^{MT 28:9} “But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.”

^{JN 20:15-16 “}Jesus replied, “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” _(NET)

NET version uses a form of “touch” and the King James Bible reads “touch me not;” however, these two translations are in the minority. John says Jesus’ response to Mary Magdalene in Greek was not to haptou or haptomai him.

Definition of the word haptomai is: “properly to attach oneself to, that is, to touch (in many implied relations).”^[4] The actual Greek text in English reads, “Says to her Jesus Not Me touch not yet for have I ascended to the Father.”

A big clue, this detail in John actually corroborates the incident described in Matthew’s account. It all hinges on interpretation of the word Greek word haptomai.^[5]

Once again, literary analysis of the Greek texts can clarify the issue where translation nuances can make a big difference in deciphering the true meaning. At least 32 various instances of haptomai appear in the Greek texts of the four Gospels.

“Touch” or “touched” i.e. haptomai appears in approximately 28% of the instances. Other English Bible translations use words implying that touching has already occurred, such as “hold” and “cling.”

An actual eyewitness statement is always of great value and there is one – Cleopas‘ statement quoted in Luke’s Gospel account. Heading back home, Cleopas and his partner were unwittingly joined along the way by the resurrected Jesus.

Cleopas stated, “Some of those who were with us went to the tomb and found it just exactly as the women also had said; but Him they did not see.” John’s Gospel is corroborated by the statement of Cleopas on key details: women reported their experience at the tomb; the tomb was empty; and only “some” went to verify the empty tomb.

Is there actually a Gospel Resurrection conflict or were there two different incidents described by the Gospels of Matthew and John?

Updated February 24, 2025.

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

REFERENCES:

[1] Cline, Austin. “Jesus: Contradictions in Resurrection and Ascension.” Learn Religions. 2019. <https://www.learnreligions.com/jesus-resurrection-and-ascension-contradictions-250145> Lowder, Jeffery Jay. “The Historicity of Jesus’ Resurrection The Debate between Christians and Skeptics.” TheSecularWeb. Chapter 4. 1995. <https://infidels.org/library/modern/jeff_lowder/jesus_resurrection/chap4.html> Seidensticker, Bob. “Contradictions in the Resurrection Account.” Patheos.com. 2012. <https://www.patheos.com/blogs/crossexamined/2012/04/contradictions-in-the-resurrection-account-2> Heuvel, Curt van den. “The Resurrection of Jesus Christ.” 2Think.org. 1997. <http://www.2think.org/hundredsheep/bible/ressur.shtml> Agard, Margaret. In His Footsteps. “The Tomb Is Only Empty Because Christ is Risen.” image. 2013. <https://inhisfootsteps.com/wp-content/uploads/jesus_christ_empty_tomb_goshen_utah.jpeg>
[2] “kai.” Netbible.org. Matthew 28:9. kai <2532>. 2020. Matthew 28:9. Footnote 1. NetBible.org. 2020. “kai.” BibleHub.com. Strong’s Greek 2532. 2011. “kai <2532>.” NetBible.org. 2020. ;
[3] “idou.” NetBible.org. 2020. <http://classic.net.bible.org/strong.php?id=2400> Matthew 28:9, Footnote 1. NetBible.org. 2020. <http://classic.net.bible.org/verse.php?book=Mat&chapter=28&verse=9#> “2400. idou.” BibleHub.com. 2020. <https://biblehub.com/greek/2400.htm> “idou.” BibleHub.com. Strong’s Greek 2400. 2020. <https://biblehub.com/parallel/matthew/28-9.htm> Matthew 28:9. Bi-bleHub.com. Interlinear. 2020. <https://biblehub.com/interlinear/matthew/28-9.htm> Matthew 28:9. BibleHub.com. Lexicon. 2020. <https://biblehub.com/lexicon/matthew/28-9.htm> Matthew 28:9. BibleHub.com. 2020. <https://biblehub.com/matthew/28-9.htm> Matthew 28:9. NetBi-ble.org. 2020. <http://classic.net.bible.org/verse.php?book=Mat&chapter=28&verse=9> ]
[4] John 20:17. BibleHub.com. Interlinear. 2025. <https://biblehub.com/interlinear/john/20-17.htm> “G0680” Lexicon-Concordance Online Bible. Thayer’s (New Testament Greek-English Lexicon) n.d. <http://lexiconcordance.com/greek/0680.html>
[5] “haptomai.” NetBble.net. 2020. <http://classic.net.bible.org/strong.php?id=680> “ἁψάμενος.” BibleHub.com. 2020. <https://biblehub.com/greek/apsamenos_680.htm> “ἅπτου.” BibleHub.com. 2020. <https://biblehub.com/greek/haptou_680.htm> John 20:l7. BibleHub.com. Parallel. <https://biblehub.com/john/20-17.htm> John 20:17. NetBible.org. <http://classic.net.bible.org/verse.php?book=Joh&chapter=20&verse=17>