This argument is largely an adaptation of arguments previously made by many apologists, so if it seems familiar I have likely stolen some ideas. I’ll investigate some facts around the supposed resurrection and try to work out what the best explanation is.
Before we begin I will state that for the purposes of this discussion I will be treating the works contained within the bible as historical documents (that is, documents from history), not as scripture or inerrant or even reliable. I hold these positions, but to assume them here would be circular reasoning. I shall attempt to come at them from a neutral position, without assuming anything about their reliability that I can’t back up with sources from respected historians. I will also attempt to take the consensus of experts in their field as the default position for the purposes of this argument.
Also before we begin, I will just state that we are certain that Jesus existed. Ehrman is the most respected non-Christian NT historian I can think of and he compared the belief that Jesus didn’t exist to belief in Young Earth Creationism. There is virtually unanimous consensus that Jesus existed among NT scholars, and even the rare proponents of Christ Myth Theory admit that they are basically alone in their beliefs. It is not a hypothesis worth considering, given scholarship on the issue. If this is a problem for you, you should probably read some more on the issue. Ehrman dealt with this issue here and here.
The first thing we have to establish is that Jesus was crucified and buried in the tomb of Joseph of Arimathea. This first point is largely uncontroversial, Ehrman writes that the crucifixion is as sure as anything in history1 and that Jesus was most likely buried in the aforementioned tomb2. Ehrman has since changed his mind on the tomb for what I consider to be dubious reasons (read here for more on why I disagree with Ehrman), but other important scholars like Géza Vermes3 and Dale Allison4 still assert that Jesus was buried roughly as the Gospels describe. Gary Habermas is a noted expert on the facts surrounding the resurrection, and has surveyed that around 75% of relevant scholars affirm the empty tomb.5
Looking at the claim that the women who found the tomb found it empty, we have a few ways of evaluating it. When discussing biblical events, scholars have come up with a few heuristics that allow us to determine reliability. The empty tomb accounts satisfy the criteria of multiple attestation, lack of legendary embellishment, embarrassing features of the narrative, use of proper names, public knowledge of the burial and the tomb’s location.
It is notable that throughout history, from Celsus to modern scholars, opponents of Christianity have tried to explain the empty tomb rather than deny it. According to reports that are found in Matthew 28:11-15, Justin Martyr (Dialogue with Trypho 108) and Tertullian (On Spectacles 30), for almost two centuries or more, the Jewish leaders tried to explain that the tomb was empty because Jesus’ disciples stole His body. This means that the Jewish hierarchy even acknowledged the fact that Jesus’ body was no longer there.
It is attested to in every Gospel, and a strong argument can be made that the creed discussed in the next section also includes the implication of an empty tomb. According to the late historian of ancient Rome and fellow at Oxford, A. N. Sherwin-White, “even two generations are too short a span to allow the mythical tendency to prevail over the hard historic core of the oral tradition.” And with respect to historical reconstruction, he says that “we are seldom in the happy position of dealing at only one remove with a contemporary source.” The empty tomb, in light of the multiple reasonably close sources attesting to it, is quite likely. If you are still unconvinced of the empty tomb, I’d like to hear an alternate explanation for the early beliefs and accounts, and why your explanation is better than mine.
Ehrman also tells us that the legend of the resurrection began at the latest two years after Jesus was crucified6. Ehrman refers to an early Christian source, a creed found in 1 Corinthians 15:3-5. A very early Christian creed, which James Dunn dates to 18 months after Jesus’ death.7
So we have an early belief that Jesus rose from the dead. Given what we know about the early church from Acts, this must have originated from the Apostles. There is no other plausible source for this creed. Let’s examine the claims of the Apostles as they appear in Acts. Acts 2:29-32 records Peter’s words:
“Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay. God has raised this Jesus to life, and we are all witnesses of it.”
I contend that Acts is fairly reliable in relating to us church history. The accuracy of Acts in most areas is attested to by NT historians, with Martin Henge stating8:
‘Luke-Acts looks back on the destruction of Jerusalem, which is still relatively recent, and moreover is admirably well informed about Jewish circumstances in Palestine, in this respect comparable only to its contemporary Josephus. As Matthew and John attest, that was no longer the case around 15-25 years later; one need only compare the historical errors of the former Platonic philosopher Justin from Neapolis in Samaria, who was born around 100 CE.’
There are some passages of disputed accuracy in Acts, but the above mentioned section is not one of them. I’ve been unable to find any scholar who takes issue with the above passage. And non-Christian scholar Gerd Lüdemann believes that the section is historical9. We have no reason to doubt it, and it is in line with what we know about the 11 from other sources.
So the disciples that Peter refers to, the 11, believed they were witnesses to the risen Christ. They believed it so strongly that some would die for it, and all would have reasonably believed they would die for it. Notably Peter himself, whose death is recorded by Clement of Alexandria. The 11 are threatened with death or imprisonment as early as Acts 4.
All this points to the fact that the Apostles truly believed what they claimed. We will investigate soon whether they could be correct. It should be noted that I am not claiming “They died for their beliefs, therefore their beliefs are true”. That doesn’t follow. My claim could be better summarized as “They died (or believed they would die) for their beliefs, therefore they truly believed them”.
We have now established that the Apostles all believed they had seen the risen Christ, and that the tomb was empty. Let’s begin then trying to explain these facts
Perhaps the Apostles simply hallucinated Christ’s appearances. This would be plausible, except for the fact that 11 of them would have had to hallucinate simultaneously. And not just hallucinations, but detailed coherent hallucinations that were completely outside the realm of what they expected. This is unlikely. And does nothing to explain the empty tomb.
Some have speculated that someone pretended to be Jesus, or was at least mistaken for him. This again fails to account for the empty tomb. It also seems unlikely given that the 11 knew Jesus well, after spending 3 years with him. It is unlikely they would have all mistaken someone for him, especially to the extent where they would die for it. Remember that these are fairly rational, intelligent people, judging by what they wrote.
Others have speculated that Christ did not really die on the cross, but was taken down and recovered in the tomb. This would be almost as great a miracle as the resurrection itself. Jesus was scourged before he was crucified, a process that often killed. And then there is only one known person to have ever survived crucifixion, who did so after being up there only a few hours and receiving medical attention. Two other people were taken down at the same time and died. It is unlikely Jesus could recover on his own in a cold wet cave.
Some have suggested grave robbers to explain the empty tomb. This does nothing to explain Christ’s appearances to the 11, and is just unlikely. They weren’t all that common, and probably wouldn’t carry off a body with no reason.
Perhaps the women went to the wrong tomb. This is possible, but it doesn’t explain the appearances to the 11. It also doesn’t explain why Peter and John also found the tomb empty, unless they made the same mistake. It is unlikely both groups would.
Now it is true that a combination of these unlikely partial explanations can explain the facts that we’ve looked at. But postulating multiple unlikely events multiplies their already low probabilities, and the resurrection becomes the best explanation.
The McGrew’s (Tim McGrew is the chairman of the Department of Philosophy at Western Michigan University) that I referenced earlier did a similar but more detailed investigation10 to the one I have done and came up with a Bayes factor of 10^44 which is an incomprehensibly huge number. If you think this evidence is weak, then let’s quantify our discussion, and give me an alternative analysis.
So it seems that based on the evidence at hand, the resurrection of Jesus is the best explanation for the facts we have investigated.
- A Brief Introduction to the New Testament by Bart D. Ehrman 2008 ISBN 0-19-536934-3 page 136
- Bart Ehrman, From Jesus to Constantine: A History of Early Christianity, Lecture 4: “Oral and Written Traditions about Jesus” [The Teaching Company, 2003].
- Geza Vermes, The Passion (Penguin, 2005)
- Dale Allison, Resurrecting Jesus
- Gary Habermas and Michael Licona, The Case for the Resurrection of Jesus, Grand Rapids: Kregel, 2004
- James D. G. Dunn, Jesus Remembered (Grand Rapids, Mich.: Wm. B. Eerdmans, 2003), page 855.
- Hengel & Schwemer, ‘Paul Between Damascus and Antioch: the unknown years’, pp. 7-8 (1997)
- Lüdemann quoted by Matthews, ‘Acts and the History of the Earliest Jerusalem Church’, in Cameron & Miller (eds.), ‘Redescribing Christian origins’, pp. 165-169 (2004)