On the Third Day: Exploring Jesus’ Resurrection

The resurrection of Jesus is the cornerstone of the Christian faith. In 1 Corinthians 15, Paul emphasizes its importance: “If there is no resurrection of the dead, then Christ has not been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:13–14). Later in the same passage, he writes, “And if Christ has not been raised, your faith is futile and you are still in your sins.” (1 Corinthians 15:17). 

It’s important to note that Jesus’s resurrection differs from resuscitation. While figures like Lazarus or Jairus’s daughter were brought back to life only to die again, the New Testament teaches that Jesus ascended to heaven and still lives (Acts 1:9). In Romans 6, Paul explains that Jesus’s death, resurrection, and ascension mean that death no longer has a hold over him. Significantly, Paul asserts that this is also true for those who identify with Christ (Romans 6:1–11). Jesus’s resurrection forms the basis for our future hope.

Despite its central importance to Christianity, critics have raised questions about the authenticity of the resurrection. Some have argued that the disciples either invented the story or that the reported appearances were merely emotional responses to Jesus’s death. However, the evidence points to a physical resurrection. The Gospel writers do not explicitly narrate Jesus’s resurrection, but they provide details about the empty tomb and Jesus’s appearances to his disciples after his death. 

The Gospel Accounts

The Gospels offer a general framework of the discovery of the empty tomb, but the specifics vary. Matthew alone notes the presence of guards at the tomb (Matthew 28:4, 11–15). The Gospels differ in their lists of women who visit the tomb: Matthew names Mary Magdalene and “the other Mary” (Matthew 28:1); Mark includes Mary Magdalene, Mato try, the mother of Jesus, and Salome (Mark 16:1); Luke mentions Mary Magdalene, Joanna, Mary the mother of James, and others (Luke 24:10); while John only mentions Mary Magdalene (John 20:1). Additionally, there is a difference in how many angels appear at the tomb: one (Matthew and Mark) or two (Luke). Matthew explicitly refers to “an angel of the Lord,” whereas Mark and Luke describe men in white garments, a common depiction of angelic beings.

These apparent discrepancies can be easily reconciled. The Gospel writers emphasize different details in their accounts. The omission of the guards in Mark, Luke, and John does not mean that they were not there. It is a detail that Matthew introduces before the resurrection (Matthew 27:62–64), requiring him to resolve it. The various lists of women are not contradictory and can be harmonized, likely representing different subsets of a larger group. Matthew makes the appearance of an angel more explicit than Mark and Luke. A detailed comparison of all four accounts will reveal even more differences, but these are the types of variations one would expect from multiple eyewitness perspectives. Far from undermining the story, these differences point to the authenticity of the record of the empty tomb.

Resurrection Appearances

After his resurrection, Jesus appears to several of his disciples. Paul reports that he appeared to Peter, the Twelve, and then more than five hundred disciples—many of whom are still alive at the time of his writing (1 Corinthians 15:5–7). The Gospels indicate that Jesus appeared to Mary Magdalene (John 20:10–18) and the other women who came to the tomb (Matthew 28:8–10), two disciples traveling to Emmaus (Luke 24:13–35), and Peter individually (Luke 24:34). He also appeared to the disciples on at least five different occasions: twice in Jerusalem (Luke 24:36–49; John 20:19–23, 20:24–29), in Galilee (Matthew 28:16–20), by the Sea of Galilee (21:1–23), and at his ascension (Acts 1:3–11).

Critics argue that either the disciples made this up or else they experienced some grief-induced vision. Paul had a slightly different experience than the disciples on his way to Damascus (Acts 9:1–19; 22:6–16; 26:12–18). In his vision, only Paul saw Jesus and understood what he said; the people traveling with Paul only saw a light and heard a noise. Paul’s vision provides a template for the kind of psychological experiences that critics describe, but something real happened to Paul—the light left him blinded. 

In the Gospels, when Jesus appears to the disciples, he eats with them and touches them, suggesting a physical appearance. Additionally, visions are typically singular, personal experiences. The fact that Jesus appears to the disciples as a group indicates that these were real, physical, bodily appearances of Jesus.

The Resurrection Invented?

The day after Jesus’s execution, the Pharisees requested that Pilate secure the tomb to prevent the disciples from stealing the body and claiming that he was raised from the dead (Matthew 27:62–66). Modern critics have made the same point. However, several problems arise with this approach to the resurrection.

First, most first-century Jews anticipated a general resurrection at the end of the age. Martha expresses this belief before Jesus raises Lazarus from the dead (John 11:24). Most people outside of Jewish circles would not have a concept of resurrection. The disciples themselves would not have conceived of a two-part resurrection: Jesus’s initial resurrection followed by the resurrection of his followers. 

Second, if the disciples corroborated their accounts of the resurrection, they would have framed the stories differently with more consistency. In the first century, women were considered poor witnesses. The Gospel writers probably would not have listed women as the first witnesses of the resurrection nor described the initial doubt of the disciples. If they invented the story, they would have included more credible witnesses and omitted any doubt. 

Furthermore, the disciples were imprisoned, persecuted, and even killed for their faith in the resurrection. When other Messiah movements failed, the followers typically dispersed. It is hard to imagine that Jesus’s disciples would endure so much rejection and suffering for something they fabricated.

Conclusion

During his ministry, Jesus made claims about himself that led to his execution. Even before he arrived in Jerusalem, he was aware that his actions would lead to his death. After Peter’s confession that he is the Messiah (Mark 8:29), Jesus predicted that the Jewish leadership would reject him and that he would ultimately be put to death (Mark 8:31; 9:31; 10:33–34). When the High Priest examined him, Jesus affirmed his role as the Messiah, which led to his execution. By raising him from the dead, God vindicated the claims that Jesus made about himself. At Pentecost, Peter summarizes the point: “This Jesus, whom you crucified, God has made him both Lord and Christ” (Acts 2:36). 

Even though the resurrection is grounded in history, there are immense theological implications. By identifying him as Lord and Christ, Jesus alone can save us. By laying down his perfect life for our sins and then rising from the dead, God breaks the power over death and sin for those who believe in his Son.