When it comes to the Christian faith, there is no doctrine more important than the resurrection of Jesus. Biblical faith is not simply centered in ethical and religious teachings. Instead, it is founded on the person and work of Jesus. If Jesus was not raised from the dead, we as His followers are still dead in our sins (1Cor.15:7). Explanations try to show how something happened. That is, what is the cause for something that has happened. So let’s take a look at if the bodily resurrection of Jesus as an adequate explanation for the following data:
#1:The Resurrection of Jesus Explains God’s Actions in History
Historical verification is a way to test religious claims. We can detect God’s work in human history and apply historical tests to the Bible or any other religious book. Perhaps the most reasonable expectation is to ask where and when God has broken through in human history.
The last Anthony Flew said, “The evidence for the resurrection is better than for claimed miracles in any other religion. It’s outstandingly different in quality and quantity.” (see Gary Habermas, “My Pilgrimage from Atheism to Theism: An Exclusive Interview with Former British Atheist Professor Antony Flew.” Available from the Web site of Biola University at http://www.biola.edu/antonyflew).
Some skeptics lament that one of the reasons we can’t accept the resurrection of Jesus is because we don’t see people rising from the dead today. First, the entire point of the resurrection of Jesus is that it is a unique one-time unique event. If we had had all kinds of people rising from the dead (and not dying again as in the case of Jesus), that would not make the resurrection of Jesus unique at all.
#2: The Bodily Resurrection of Jesus Explains the Post-Mortem Appearances to the Disciples:
The post- resurrection appearances are varied. We see them here:
• Jesus appeared to Mary Magdalene, shortly after his resurrection (Mark 16:9; John 20:11-18)
• Jesus appeared to the women returning from the empty tomb (Matthew 28:8-10)
• Jesus appeared to two disciples on the road to Emmaus (Mark 16:12,13; Luke 24:13-35)
• Jesus appeared to Peter ( Luke 24:34, 1 Corinthians 15:5)
• Jesus appeared to his disciples, in Jerusalem. (Mark 16:14-18; Luke 24:36-49; John 20:19-23)
. • Jesus again appeared to his disciples, in Jerusalem. At this time Thomas is present (John 20:24-29)
. • Jesus appeared to his disciples on the shore of the Sea of Galilee (Matthew 28:16; John 21:1,2)
• Jesus is seen by 500 believers at one time (1 Corinthians 15:6)
• Jesus appeared to James ( 1 Corinthians 15:7)
• Jesus appeared to his disciples on a mountain in Galilee (Matthew 28:16-20).
• Jesus appeared to his disciples (Luke 24:50-53).
• Jesus appeared to Paul on the Damascus road (Acts 9:3-6; 1 Corinthians 15:8).
I find it interesting that many New Testament scholars/historians agree that the disciples had experiences that led them to believe and proclaim that Jesus had been resurrected and had appeared to them. Allow me to mention a few quotes here:
“We can say with complete certainty that some of his disciples at some later time insisted that . . . he soon appeared to them, convincing them that he had been raised from the dead.” (Bart Ehrman, Jesus: Apocalyptic Prophet of the New Millennium, pg. 230).
“That Jesus’ followers (and later Paul) had resurrection experiences is, in my judgment, a fact. What the reality was that gave rise to the experiences I do not know.” (E.P. Sanders, The Historical Figure of Jesus, pg. 280)
“That the experiences did occur, even if they are explained in purely natural terms, is a fact upon which both believer and unbeliever can agree.” (Reginald H. Fuller, Foundations of New Testament Christology, pg. 142)
Some skeptics have tried to utilize the hallucination hypothesis to explain away the resurrection appearances. To see the problems with this hypothesis, see here:
#3: The Resurrection of Jesus explains the conviction of the disciples in their proclamation of the resurrection of Jesus:
There is no reason to distrust the conviction of those that testified to having seen the risen Jesus. As we said, many historians/scholars concede that the disciples at least thought they saw the resurrected Christ. As James Warner Wallace points out in his latest book people lie or have an ulterior motive for three reasons:
1. Financial Gain: In this case, we don’t see any evidence for this. The NT shows the disciples/apostles being chased from location to location, leaving their home and families and abandoning their property and what they owned.
2. Sexual or Relational Desire: The NT does not say much about their “love lives.” There are Scriptures that speak to sexual purity and chastity.
3. Pursuit of Power: While Christianity became a state sponsored religion in the 4th century and the Popes became powerful both politically and religiously, there is no evidence (pre-70 AD), for the early disciples pursuing power as they proclaimed the resurrection of Jesus. Just look at Paul’s testimony here:
“I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. 27 I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked.” – 2 Cor. 11: 23-27
#4: The Bodily Resurrection Explains the Birth of Early Christianity/The Messianic Movement Pre-70 AD.
The old saying, “Jesus is just one of several messiah’s in the first century” is not only patently false but also a gross oversimplification. Just because someone leads a messianic revolt does not qualify them as “the Messiah” (notice the capital “M”). Here are some of the figures who claimed royal prerogatives between 4 B.C.E and 68-70 C.E but are not called “the” or “a” Messiah:
1. In Galilee 4 B.C.E.: Judas, son of bandit leader Ezekias (War 2.56;Ant.17.271-72)
2. In Perea 4 B.C.E.: Simon the Herodian slave (War 2.57-59;Ant 17.273-77)
3. In Judea 4 B.C.E.: Athronges, the shepherd (War 2.60-65;Ant 17.278-84)
4. Menahem: grandson of Judas the Galilean (War 2.433-34, 444)
5. Simon, son of Gioras (bar Giora) (War 2.521, 625-54;4.503-10, 529;7.26-36, 154)
Given I have written about this issue, I will briefly summarize: The crucifixion of Jesus is attested by all four Gospels. Therefore, it passes the test of multiple attestation. It is also recorded early in Paul’s writings (1 Cor.15), and by non-Christian authors Josephus, Ant.18:64; Tacitus, Ann.15.44.3. Donald Juel discusses the challenge of a crucified Messiah:
“The idea of a crucified Messiah is not only unprecedented within Jewish tradition; it is so contrary to the whole notion of a deliverer from the line of David, so out of harmony with the constellation of biblical texts we can identify from various Jewish sources that catalyzed around the royal figure later known as the “the Christ” that terms like “scandal” and “foolishness” are the only appropriate responses. Irony is the only means of telling such a story, because it is so counterintuitive.
Roman crucifixion was viewed as a punishment for those a lower status- dangerous criminals, slaves, or anyone who caused a threat to Roman order and authority. Given that Jewish nationalism was quite prevalent in the first century, the Romans also used crucifixion as a means to end the uprising of any revolts. There is a relevant verse to crucifixion in Deuteronomy 21:22-23: “If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree, his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land which the Lord your God is giving you as an inheritance.”
Furthermore, this theme became more interesting in the discovery of what is called The Temple Scroll in 1977. This scroll is one of the longest scrolls of all that was found at Qumran. It can be observed in column 64:7-12 that the passage just mentioned in Deuteronomy 21:22-23 is seen as referring to the crucifixion. However, the theme in the Temple Scroll is expanded to include those who are crucified are cursed by God and men. It says:
“If a man passes on information about his people and betrays his people to a foreign people and does evil to his people, than you shall hang him on the wood so he dies. On the strength of two witnesses or the strength of three witnesses he shall be killed and they shall hang him on the wood. If a man has committed a capital offense and flees to the nations and curses his people, the Israelites, then you shall also hang him on the wood, so that he dies. Yet, they shall not let his corpse hang on the wood, but must bury it on the same day, for cursed by God and man are those who are hanged on the wood, and you shall not pollute the earth.” (2)
The context of this verse is describing the public display of the corpse of an executed criminal. The New Testament writers expanded this theme to include persons who had been crucified (Acts 5:30; 13:29; Gal 3:13;1 Pet.2:24). To say that crucifixion was portrayed in a negative light within Judaism in the first century is an understatement. “Anyone hung on a tree is under God’s curse”-the very method of death brought a divine curse upon the crucified. In other words, anyone who was crucified was assumed not to be the Anointed One of God. Paul could not of made it any clearer when he stated, “but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Cor.1:23-24). We can conclude that apart from the resurrection, the Jesus movement would of faded out very quickly (just as we see in the ones listed above).
#5: The Bodily Resurrection of Jesus Explains Paul’s Christology
Paul’s Letters (dated 47 to 60 AD) are the earliest records we have for the life of Jesus. To see any objections to Pauline authorship, click here. They are also the earliest letters we have for the Christology of Jesus. In several of Paul’s Letters Jesus is referred to as “Lord” (Gr. kyrios). Hence, the willingness to do this place Jesus in a role attributed to God in Jewish expectation.” For a Jewish person, when the title “Lord” (Heb. Adonai) was used in place of the divine name YHWH, this was the highest designation a Jewish person could use for deity.
Also, as pointed out by Richard Bauckham in his work on this topic, Paul believed that Jesus was God by attributing attributes to him that were distinctly reserved for God. And he did so in a distinctly Jewish manner while also preserving monotheism.
To see more on why the resurrection of Jesus is the best explanation for what happened to Paul, click here:
I have barely covered all the arguments for and against the resurrection of Jesus. If you want to go deeper, see the online article called The Argument from Miracles: A Cumulative Case for the Resurrection of Jesus of Nazareth.
While the Christian has a responsibility to uphold and defend the doctrine of the bodily resurrection of Jesus Christ (1 Peter 3:15), Christians also are called to make daily application of the resurrection into their daily lives (Romans 6:1:7:25). If Christians understood that God wanted to radically transform their lives through the ministry of the Holy Spirit, the world would be a different place. The Gospel is not simply a message about the death of Jesus, but his resurrection as well (1 Corinthians 15:1-12). We as Christians are called to live the resurrected life by bringing restoration and justice to a world that desperately needs hope.
1. Donald H. Juel, “The Trial and Death of the Historical Jesus” featured in The Quest For Jesus And The Christian Faith: Word &World Supplement Series 3 (St. Paul Minnesota: Word and World Luther Seminary, 1997), 105. 2. Roy A. Harrisville, Fracture: The Cross as Irreconcilable in the Language and Thought of the Biblical Writers (Grand Rapids: Eerdmans. 2006), 17-18