A Reexamination of the Resurrection Records

THREE DARK DAYS

There have been many articles and books on the resurrection, many very well written and researched, some of which I cite below. Here we will attempt to understand what could have transpired the days and weeks which followed the crucifixion, death, and burial of Yeshua ben Joseph, known to many as Jesus Christ (Yeshua the Messiah).

Some life changing and earth-shattering event must have transpired for forty-three days following Jesus' execution and burial to have changed a group of some five hundred or so devout Jewish followers of the Nazarene to have impelled them into bold, and fearless exponents of the messianic message of Good News about Messiah's coming. Something which has changed the coarse of Jewish and human history from the day of its infancy to this day, and which has repercussions for Israel, the Jewish people, and every tribe and nation to this day.

In order for us to understand what had transpired in the lives of His immediate followers; in changing what had become a scattered and persecuted group of dejected men and women into a dynamic movement that outstripped every other in growth during its infancy; one must consult the oldest records of their beginnings; the Gospel narratives, the Acts of the Envoys, and various independent sources of the times.

[1]We must consult the scriptural sources[2] which tell us of what had transpired for the first forty days following the Master’s death on the Roman execution stake.[3] In so doing, we will better understand the unbridled fear and remorse that these people must have felt during those fateful three days following the Messiah’s death; and the irrefutable event which transformed them all. We must recall, that so acute was their fear of arrests and reprisals by the authorities, that all of Jesus’ disciples had forgotten that their Master had spoken to them, on many occasions, that these things would have to occur.
[4] In a fragment of the Gospel of Peter, we are provided with such a detail as the situation these followers of Jesus found themselves embroiled in after the crucifixion. It has them saying that...

“we were sought for by them as malefactors, and as desiring to burn the temple.”
[5] We know that following His arrest, the twelve fled. At that time, they felt shame with being identified with a movement whose ringleader had died such an ignominious death as crucifixion. We must also recall, that they had witnessed the result of the pummeling He suffered on the part of the Sanhedrin’s fists.[6] The blows visited upon Him on the part of those who were holding Him in custody, while He awaited His final trial outside the High Priest’s home.[7] The cruel battering He endured from the soldiers of the Roman cohort[8] with a staff made of reed.[9] The crown of sharp thorns which the self-same Romans mockingly pressed on His head, along with the violet and scarlet robe.[10] And the ill-treatment He suffered at the hands of the Herodians, when they mockingly dressed Him up in gorgeous robe.[11] These incessant beatings brought on facial swelling and disfigurement.[12] The pulling of His beard.[13] The flogging with the infamous Roman whip.[14] The humiliation and the mocking must have been unbearable. Particularly, when the Person undergoing this suffering was fully cognizant of His mission and rank within the cosmic order; the only Son of God suffering terrible torture at the hands of His Father’s own creation for its reconciliation with its Creator. This cruel and incessant physical and emotional punishing was evidently much more than was suffered by the average alleged malefactor. For the disciples the monstrous suffering and torture and humiliation that the Master had borne, and His resulting death, must have struck them with an unbearable mixture of emotions; hopeless grief, humiliation, acute despair, a deep sense of loss, a gaping emptiness, and a realization of the totality and finality that one feels at the passing of a loved one.[15] We must remember that for three years or more, He had been their rabbi, and these people had been His community; more than His community; His family. We must also recall that if the multitude had mourned for Him greatly, how much more those who were His immediate devotees. The three days following His execution, must have been the longest of their collective lives. As to reaction from the others, who by now had been apprised of the events of the last few days in and around Jerusalem, Schonfield writes:

“Puzzled and disturbed, Jerusalem on the surface slowly quieted down when the shock had been absorbed, as so many other shocks had to be in these grievous times. But an undercurrent remained, both of bitterness and speculation. Among the masses there was anger with the chief priests, especially with the high priest Caiaphas, for what they had done. They were lackeys of the Romans, concerned to safeguard their wealth and privileges. They were corrupt, unworthy servants of God, anti-messianists who accepted foreign ways and tolerated heathen rule. Saints and militants alike agreed that wickedness in high places was one of the great obstacles to redemption.”[16]

The tomb where Jesus was buried was the property of a prominent Pharisee by the name of Joseph, a devout man, and secret follower who had disagreed with the Council’s verdict. This same Pharisee, along with another prominent Pharisee; Nakdimon, went to the Roman Procurator Pilate and requested the Master’s corpse. It is ironic that Jesus’ immediate followers fled in fright when He was apprehended, while these two, who had been secret followers of His, now came out in the open.[17] There is a strong possibility that Jesus had many more secret followers within the Pharisaic faction of Judaism at this time, and that some of these now included themselves with both Joseph and Nakdimon.[18] Pilate was surprised that Jesus had passed away so soon after being on the cross for only six hours,[19] so he summoned a centurion to confirm the death.[20] The reason Pilate had been surprised of Jesus’ early death was because, after witnessing many crucifixions, he no doubt had seen how some men lasted up to twenty-four hours before expiring. The criminals crucified at Jesus’ side had their legs broken by the Romans to “mercifully” speed their deaths, but the narrative tells us that when they came to the Master, they didn’t have to resort to breaking any of His legs because He had expired, no doubt due to the physical abuse He had endured at the hands of His malefactors.[21] Alfred Edersheim writes about the particular time of Jesus’ death and burial:

“The brief spring-day was verging towards the ‘evening of the Sabbath’. In general, the Law ordered that the body of a criminal should not be left hanging unburied over night. Perhaps in ordinary circumstances the Jews might not have appealed so confidently to Pilate as actually to ask him to shorten the sufferings of those on the Cross, since the punishment of crucifixion often lasted not only for hours but days, ere death ensued. But here was a special occasion. The Sabbath about to open was a ‘high-day’-it was both a Sabbath and the second Paschal Day, which was regarded as in every respect equally sacred with the first-nay, more so, since the so-called Wavesheaf was then offered to the Lord.”[22]

When he received the confirmation, he allowed Joseph to take the body. We are told that Joseph brought a linen cloth, took Him down, wrapped Him in the linen cloth, and laid Him in a tomb which had been hewn out of solid rock; and he had a heavy stone rolled[23] against the entrance of the tomb.[24] The Gospel narratives also tell us that His burial was hastily carried out, close to the site where He expired, in a garden. The haste was to due to the fact that the preparation day before Shabbat[25] was approaching, what’s more; it was the second day of Passover.[26] Everything had to be done properly, according to the strictures of Torah, before sunset. Mark mentions that Mary Magdalene and Miriam the mother of Joses were looking on to see where the body was being laid.[27] There would be no question as to where to go; after Shabbat to anoint the corpse. Matthew, on his part, also mentions that Mary was present when Jesus was being laid in the tomb, and that the other Mary had accompanied her; but does not explain why she was with them.
Before we continue in our study, we must pause for the moment, and examine carefully what the records say with regards to what was done with Jesus’ body, and take these into account, for in doing so, we will obtain for ourselves a much better understanding not only of the entire picture of what occurred, but a deeper appreciation of the events and how these people lived through them. For these events were to become the mortar which was used later to build the bricks of faith on which the foundation of Jesus the Messiah and His resurrection would be built in these people; and for us, in our faith.

We know from the narrative that it was the Day of Preparation,[28] and due to this, the religious authorities (the Jews as the Johannine Narrative calls them) requested the Romans break all of the prisoner’s legs in order to hasten death before Shabbat.[29]

We know from the narrative from the Johannine Gospel Narrative that the Romans complied by breaking the legs of both the prisoners crucified with Jesus, but when they came to Him, and found that He had already expired, they choose not to break His legs--it was unnecessary under the circumstances.[30]

We know that the records state that in order to confirm that Jesus had expired, one of the Roman guards thrust his pear deep into Jesus’ side as He still hung on the cross, and according to the records, what came out appeared to be blood and water,[31] evidence that Jesus had expired perhaps hours earlier due to massive heart failure, and since then His blood had ceased to circulate, its components had since began to break down.

With regards to this Dr. David H. Stern writes:

“Apart from whatever symbolism may suggest itself, such as of immersion, or communion, the p’shat, the simple sense of the text, is that Yeshua, who had been a living man, was now dead. According to medical opinion, the ‘blood and water’ are signs that the final cause of death was massive heart failure. Thus refuted are teachings already current among heretical groups when Yochanan wrote, that Yeshua had not been a flesh and blood human being.[32] This false doctrine (docetism) is echoed by modern cults that speak of a ‘Christ-figure’ who only faked being human. At the same time this report disproves the ‘swoon theory,’ probably equally ancient, that Yeshua did not die but only lost consciousness and was later revived by his talmidim, who then invented the ‘resurrection myth,’ the most imaginative recent restatement of this ancient canard is The Passover Plot, by the apostate Messianic Jew Hugh J. Schonfield (1901-1988).”[33]

We know from the records that the person who witnessed this, along with the other witnesses present attest to the veracity of the accounts recorded and preserved for us. To the casual observer this may not have much meaning, but consider to an observant Jew of the first century such statements carried weight, since according to the Torah everything was to either be proved or disproved through at the very least two or three witnesses.[34] In making such a statement, the writer was saying for the record something which if disproved by others while he (and all of the other followers of Jesus still lived), could face capital punishment for being false a witness(es) to the facts.[35] What’s more, he is putting his personal name on the account as being factual, and challenges anyone to disprove him if he/she could. This adds further weight to his account.[36]

We know that the author to the Johannine Gospel which bears his name considered that two Messianic Prophecies had their fulfillment in what he and many others had observed before their eyes, and these being;

1.) The Messiah’s bones would not be broken.[37]
2.) They, meaning all those present; Jews and Gentiles alike would gaze at Him whom they have pierced.[38]
At this point, we have established that the evidence indicates that Jesus indeed expired due to the massive physical trauma and punishment He had suffered, an event witnessed by many; on the one side by family, friends, and followers of His, and on the other by His detractors who had continued to taunt and ridicule Him as He suffered in agony before them until His death, and the Romans who cast lots for the Master’s only earthly possession.

A few things become clear to us at this point; had there been any doubt with regards to Jesus’ demise, the Romans would have broken His legs, which they did not, otherwise His detractors would have requested some other means to secure His death at this point for two very compelling reasons, these being:

1.) The Day of Preparation was approaching, in which case matters had to be resolved concerning these prisoners--they had to die, and once having died, their bodies had to be disposed in some manner in accordance to Torah strictures.
2.) Assuring that when Jesus was buried, that He would be beyond anyone’s means to affect resuscitation--meaning He would be beyond the pale of medical science, alchemy, or sorcery--He would have to be beyond humanly getting up and walking about.[39]

It is with this certainty that Jesus’ lifeless body was taken down from the cross of execution.[40]

The Gospel Narratives provide us next with the most iron-clad documentation on just what was done with the Master’s body after His death.

We read that two prominent leaders from the Sanhedrin, Joseph of Arimathea[41] and Nakdimon approached Pilate requesting that he release to their care Jesus’ body for burial.[42]

There are some details we may gather from these accounts which while not mentioned outright, nevertheless are inferred by the evidence before us;

These two leading Pharisees, members of the Sanhedrin; had in all probability been acting on behalf and with the tacit authorization of the Great Sanhedrin, in securing Jesus’ body.

We may reach this conclusion for some very good reasons;

1.) Their wish and the wish of all the entire Sanhedrin in preventing anyone of grave robbery with regards to Jesus’ remains.
2.) The wish of the Chief Priests in preventing anyone later claiming a resurrection.
3.) We may add to this list the wishes of Joseph, Nakdimon’s,[43] and the other sympathetic members of the Sanhedrin in preventing the same deception by potential fanatical elements.
3.) Joseph and Nakdimon’s own wish to protect the body from any further defacement, remember the pummeling, torture, and abuse Jesus had suffered; their own reverence for Him as the Messiah would unquestionably demand that He would suffer no further even in death.
4.) Their own wish that the Master would receive a proper burial before the onset of the Great Shabbat in accordance to Halachic strictures, for it was already evening and time was of the essence.[44]

I submit therefore, that it was not just these two men who came before Pilate, but that they led a delegation from the Sanhedrin, perhaps those from among that body like themselves who had not consented to Jesus’ execution,[45] but who nevertheless had secured authorization to appear before Pilate with the aforementioned request for the Master’ body.

And Pilate, once confirming that Jesus had indeed expired, from a trusted Centurion no less,[46] remanded the Teacher’s remains to these two religious leaders, and those accompanying them, for burial.

There are four very compelling reasons for me in bringing this belief forward:

1.) Joseph and Nicodemus, while themselves religious leaders, could not have been acting on their own, and must have secured permission from the Sanhedrin in order to appear before Pilate with the request for Jesus’ body. Remember, as the records indicate, this was a crucial period, and everyone was watched and observed, followed and being followed, which is why all of Jesus’ followers were in hiding in fear for their lives.

2.) Pilate would not have released Jesus’ body to anyone without them presenting to him first the proper authorization for such an undertaking from the religious authorities regardless of who these people were.

3.) Pilate would not have released Jesus’ body to anyone requesting it. Those making any request before Pilate would have to possess themselves the proper credentials necessary in obtaining this release, much less to approach Pilate himself on such matters. Pilate was not in the habit of personally receiving members of the Gentry, only the Ruling Class from among the populace.

4.) The Sanhedrin would approve of such an action, since it would ensure that they be apprised of the whereabouts of Jesus’ body, and the narratives do indicate that such information was known to them when the Chief Priests themselves went before Pilate with their request afterwards.
All the Gospel Narratives tell us that Jesus’ body was taken down from the cross, wrapped tightly in linen wrappings mixed with myrrh and aloes. This would leave the body completely in a mummified state, the mixture of spices would later harden.[47]
The body was laid in a tomb which had never been used before, hewn inside solid rock on the side of hill overlooking a garden.[48] And we know from the Johannine Gospel narrative that this rock hewn tomb on the side of the hill was located where Jesus had been crucified, thus facilitating the quick removal and burial of the body once authorization had been obtained from Pilate.[49]

This also would allow the Romans guarding the executed prisoners’ bodies being removed before them to observe and keep a close watch as Jesus’ body was being taken down and placed in the tomb nearby.
So that every moment, and every movement did not escape their gaze. Indeed, considering the political and religious atmosphere, it was not only prudent to do so, but of absolute necessity.

Under such circumstances, there was no room for anyone to attempt in any way to take Jesus’ remains, even if they wished to do so. All of this occurred well into midnight just before the Great Shabbat, by then the Day of Preparation would be over.[50]

The Chief Priests did everything possible on their part to insure that no one would have access to Jesus’ corpse, anticipating that some of the more fanatical followers might spirit away His body to later claim a resurrection had taken place. We read that on Shabbat, we may assume right after midnight of the previous Day of Preparation had passed; possibly right after the events we’ve recounted above, and before the Roman detachment present at the execution could be relieved of duty and reassigned elsewhere from the site, the Chief Priests and elders appeared before Pilate.[51] The records state:

Now the next day, which was the one after the preparation, the chief priests and the Pharisees gathered together with Pilate, and said, “Sir, we remember that when He was still alive that deceiver said, ‘After three days I am to rise again.’” [52] “Therefore, give orders for the grave to be made secure until the third day, lest the disciples come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first.” Pilate said to them, “You have a guard; go, make it as secure as you know how.” And they went and made the grave secure, and along with the guard they set a seal on the stone.[53]

Thus, after making absolutely certain that they had the right location with the body intact inside,[54] they accomplished everything necessary; and placed a Roman seal over the stone at the tomb where He was buried. The breaking of a Roman seal was considered a crime resulting in capital punishment. Under such circumstances, no one would dare to even come close to the tomb without prior consent on the part of the civil and political authorities, and this they would have to present in the form of writing stating as such.

To complete the process, a Roman Guard was dispatched to the site, to watch over the surrounding perimeter for the next three days. The records state that Pilate said to them, “You have a guard; go, make it as secure as you know how.”
And they went and made the grave secure, and along with the guard they set a seal on the stone.[55] No doubt that Joseph and Nicodemus also might have been part of the second delegation who went to Pilate[56] to request that he place a Roman Guard at the entrance to and around the perimeter of the tomb, and a Roman seal over a two ton stone covering the only entry/egress point, which no one would dare break. This must have occurred after they had placed the body there, while keeping watch over it. Although their motives would have been quite different from those of their fellow Pharisees; they would have wanted to prevent any profanation of the Master’s remains at the hand of His more rabid enemies. Having witnessed themselves the corruption and savagery of the chief priests and their followers, they knew these men had been capable of anything. After what Jesus had suffered at the hands of this murderous cabal, there was no telling what else they would be capable of. Nothing was beyond them. Thus, His body had to be protected from both fanatical elements on either side; those who would want to steal His body and claim a resurrection, and those who would want to destroy it and later claim that He never existed.[57] No doubt the religious authorities themselves, had insured that they have some of Temple police present at the tomb to keep grave robbers away, while these negotiations transpired. This was executed flawlessly, as the records attest. There was absolutely no way anyone could gain access to the body inside.
Now coming to this juncture, we must peruse the records, and weigh the evidence at hand, which has been handed down to us by way of the Gospel narratives; so as to glean every scrap of conclusive information and how it impacted the faithful who walked and talked with the Hope of Israel.

We have already established from documentary evidence that Jesus was stone cold dead before His body was laid in Joseph’s tomb.[58]

We know that His malefactors were aware that He had died at three o’clock in the afternoon by their statements to Pilate the day after Jesus’ death.[59]

We know that at this juncture the only ones of Jesus’ followers to come forward to obtain the Master’s remains from the Roman authorities were Joseph and Nicodemus; a pair of Pharisees, as mentioned previously, possibly leading a delegation of sympathetic Pharisees from the Sanhedrin.

We know that the rest of Jesus’ followers had fled in fright when He was apprehended.[60]
We know where He was laid to rest.

We know that an extremely heavy stone had been rolled over the entrance to this tomb.

We know that the tomb had only one entrance/egress point from which to gain entry and exit.

We know that at the request of a delegation from the high priest, which might have included some followers of Jesus; who went to Pilate, and obtained from him a Roman Guard to surround the tomb where He had been laid.[61]

We also know that an unbreakable seal of the Roman Empire had been placed at the tomb’s entrance.

We know that before such a seal would have been placed, and a Roman Guard dispatched to the scene, the authorities, both Jewish and Roman; would have to have made absolutely certain that they had the right tomb with the right body inside; and once this would be established beyond any doubt, they would execute these orders to the letter. It would be foolish indeed for them to have gone through so much trouble and effort only to guard an empty tomb; or one with the wrong body. What’s more, considering how concerned the ruling clerics were that Jesus’ remains not be spirited away by Zealots or any other fanatical would be followers; it is highly likely that they had the body watched from the moment it was taken down from the cross to the time it was interned in Joseph’s rock-hewn tomb on the side of hill.

We can picture these agents of the High Priest keeping a guarded watch over it until such a time as the Roman Guard would arrive on the scene to relieve them, the Romans present at Jesus’ execution not far from them, within eyesight; still awaiting to be relieved of duty and reassigned.[62]

All these measures would make it impossible for anyone to come near the body, if such an attempt were ever to be made, and we know from the records that none did occur. This behavior is consistent with what the narratives tell us that every one of Jesus’ followers had fled for their lives, and were now in hiding from the authorities. Pertaining to the measures taken to insure that the Master’s body not be spirited away, Josh McDowell has written the following:

“Led by Annas and Caiaphas, their chief priests, a deputation of Jewish leaders sought out Pilate, to request that the tomb wherein Jesus was buried be sealed and that a Roman guard be stationed around it, giving as their motive their fear that the friends of Jesus might come stealthily by night and steal His body in order to make it appear that a resurrection had taken place. To this request the acquiescent Pilate responded:

‘Ye have a guard; go your way; make it secure according to your wish.’

They went their way, attended by a guard of Roman soldiers numbering from ten to thirty who, under their direction, sealed the tomb of Joseph of Arimathea with the Imperial seals of Rome, affixing thereto in wax the official stamp of the procurator himself which it would be a high crime even to deface. Thus did these jealous enemies of Jesus unwittingly prepare in advance an unanswerable challenge to their subsequent explanation of the resurrection-an explanation which did not, and could not, in the very nature of things explain it....” Professor Albert Roper continues: ‘Commanding the guard was a centurion designated by Pilate, presumably one in which he had full confidence.”[63]

It is interesting to note here that at this point neither Pilate, nor the religious authorities considered it necessary to commit a large force as they had during Jesus’ arrest, since the situation presumably by now seemed to be under some control.

Thus, Pilate committed a Roman Guard composed of between ten to thirty soldiers, accompanied by a detachment of Temple Police to guard the tomb where Jesus’ body laid.

This is completely in character considering the situation had by now changed, and all of Jesus’ followers were in hiding for fear that they’d also be arrested and crucified.

They assigned a force commensurate with the immediate need until such a time as such a need would no longer be evident.

So then, let us recap what we’ve discussed so far, and in so doing, understand to what lengths the authorities went in securing Jesus’ remains from robbery, profanation, and potential deception.

1.) The tomb chosen by Joseph for burying Jesus’ remains had only one entrance/egress point.

2.) Any attempt at entry from this point could only be accomplished by first moving the large two ton stone away from the entrance.

3.) The tomb was hewn from solid rock on the side of a hill within close proximity to where Jesus was crucified, just outside the city.[64] Any attempt at burrowing a tunnel into it would have taken both time, materiel, and would have been noticed, and above all else; if attempted, would have taken months if not years to complete.

4.) Any attempt at entry or egress could only be accomplished at the behest of the Roman Guard comprised of a Centurion leading ten to thirty soldiers, accompanied by elements of the Temple police and other interested parties of an undisclosed number, dispatched to keep watch at its entrance and perimeter.

5.) Any attempt at opening the tomb would be performed only with Pilate’s tacit approval, since an Imperial Seal had been placed over the large stone covering the tomb’s only entrance. There is no record anywhere that has survived us either of such a request ever having been made either by any of Jesus’ followers or detractors, or any permission granted by Pilate or any other Roman official to do this.

6.) Even if such a request could be made, it would not be made by Jesus’ followers, who were in hiding from the authorities, or the chief priests who themselves had no desire to have the tomb disturbed; they were the chief and only purveyors having the tomb sealed and guarded.

7.) The only group left would be Jesus’ sympathizers in the Sanhedrin, and we have already seen that this group’s interest was in keeping the Master’s remains safe and undisturbed in Joseph’s tomb.
Nothing else needs to be said or added. The evidence speaks conclusively for itself.

The events which would follow, would rock the very foundation of both the religious and secular world for the next two thousand years. Its repercussions would be felt on a global scale as has no other event in recorded history. And if one is to believe the promises of the scriptures pertaining to Israel’s restoration and the establishment of God’s Millennial Kingdom on earth, these incidents would set forth a chain of events culminating with God’s theocratic rule restored to mankind in some future date with Israel at the head of the nations, and its Messiah; Jesus enthroned on David’s throne.

ON THE THIRD DAY, AND FORTY DAYS HENCE...

We will now explore, through the narratives of those who witnessed it, the earth-shattering events that unfolded, the ramifications of which forever changed the lives of those who knew the Master; events that would later change the course of world history. Events that would henceforth shape the religious landscape of the world for the next two millennia. There have been so-called resurrection stories among many civilizations, but none of them have affected the human race quite the way this particular one has, perhaps because this one is the only true account of such an occurrence in recorded history handed down to us from eye-witnesses. On this one tenet, the entire Christian, Hebrew Christian/Messianic Jewish faith rests; the death, burial and resurrection of Israel’s Messiah. So much so that Paul writes:
Now if Messiah is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, not even Messiah has been raised; and if Messiah has not been raised, then our preaching is vain, your faith also is vain. Moreover we are even found to be false witnesses of God, because we witnessed against God that He raised Messiah, whom He did not raise; if in fact the dead are not raised. For if the dead are not raised, not even Messiah has been raised; and if Messiah has not been raised, your faith is worthless; you are still in your sins. Then those also who have fallen asleep in Messiah have perished. If we have hoped in Messiah in this life only, we are of all men most to be pitied.[65]

We are most fortunate that we do have some very detailed accounts of the events surrounding the resurrection of Messiah. The accounts we have are very faithful and present us with some tantalizing details of the next events to unfold; events so significant that rabbinical authorities sought to debunk it centuries later in what is called Toledoth Yeshu. The fact that such events did happen are evident from the reaction it solicited from its detractors. Surely no one would waste their time and energy trying to debunk a myth! Myths, in and of themselves, are so preposterous that they preclude any intelligent rebuttal. Those who had walked and talked with the Master themselves have stated that their testimony is true and based on eyewitness accounts. They have made these statements, and the records show that wherever they went the message was the same, Jesus had conquered the unconquerable; death and the grave.

Their message was a powerful one, even outside the people of Israel was a powerful one:

“And we are witnesses of all the things He did both in the land of the Jews and in Jerusalem. And they also put Him to death by hanging Him on a cross. God raised Him on the third day, and granted that he should become visible, not to all people, but to witnesses who were chosen beforehand by God, that is, to us, who ate and drank with Him after he arose from the dead.”[66]

At the end to the book to the Hebrews, the author mentions that the witnesses to Jesus’ resurrection is so great in numbers that he calls them “a cloud.”[67]

The Master Himself had told them that as they witnessed His resurrection, they would testify of it and its implications, not only in the city of Jerusalem, but throughout the Judean region, Samaria, and throughout the ends of the earth:

“..and you shall be My witnesses both in Jerusalem, and all Judea and Samaria, and even the remotest part of the earth.”[68]

In the Introduction to his Gospel narrative, Luke the historian, and physician writes:

Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as those who from the beginning were eyewitnesses and servants of the gospel have handed them down to us, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; so that you might know the exact truth about the things you have been taught.[69]

And in his forward to his Acts of the Apostle, he writes:

To these[70] He also presented Himself alive, after He had by the Holy Spirit given convincing proofs, appearing to them over a period of forty days, and speaking of the things concerning the kingdom of God.[71]

In his historical work reconstructing the early days of the Nazarenes, Luke writes:

And with great power the apostles were giving witnesses to the resurrection of the Lord Jesus, and abundant grace was upon them all.[72]

From John the beloved of the Messiah, we have the following testimony;

And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.[73]

And he who has seen has borne witness, and his witness is true; and he knows that he is telling the truth, so that you may also believe.[74]

And:

This is the disciple who bears witness of these things, and wrote these things; and we know that his witness is true.[75]

Also this one:

What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life-and the life was manifested, and we have seen and bear witness and proclaim to you the eternal life, which was with the Father and was manifested, to us-what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus the Messiah. And these things we write, so that our joy may be made complete.[76]

From Simon Peter, we have the following emboldened and resolute writing; full with absolute assurance of the facts he is writing about:

For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Yeshua the Messiah, but we were eyewitnesses of His majesty. For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well pleased”-and we ourselves heard this utterance made form heaven when we were with Him on the holy mountain.[77]

Peter elsewhere in a public forum, where he could have been debunked arrested, and sentenced to death if convicted of being a false witness, states he and all of the other followers of the Master with him were witnesses to the fact of Jesus’ bodily resurrection and victory over death, where he declares:

“This Jesus God raised up again, to which we are all witnesses.”[78]
Later, speaking to a crowd with elements of those present at Jesus’ sentence, Peter says:

“But you disowned the Holy and Righteous One, and asked for a murderer to be granted to you, but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses.”[79]
And writing to some believers, Peter calls himself a witness to Jesus’ sufferings.[80]

And before the Sanhedrin, he and John boldly declare that they were witnesses of these things just as they recount them as happening:

“And we are witnesses of these things...”[81]
One who at one time was a bitter enemy of the Nazarenes, testified:

“But God raised Him from the dead; and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people.”[82]

And as to the records themselves and how they were compiled, in the Secret Book of James, the author tells us:

“Now the twelve disciples [used to] sit all together at the [same time], remembering what the Savior had said to each one of them, whether secretly or openly, and setting it down in books.”[83]

We are fortunate to have in our possession many of those works which form the corpus of the Brit Chadasha: the New Covenant, or New Testament.

The records we have which comprise the corpus of New Testament accounts pertaining to these events were circulated amongst the populace at a time when many if not most of the participants were still alive and available to either confirm or deny them.

“F.F. Bruce, Rylands professor of biblical criticism and exegesis at the University of Manchester, says concerning the value of the New Testament records as primary sources:

‘Had there been any tendency to depart from the facts in any material respect, the possible presence of hostile witnesses in the audience would have served as a further corrective.’[84]

Now the narratives tell us that while it was still dark, after Shabbat; towards the first day of the week, a group of women left early for the tomb. These women were Miriam of the city of Magdala, and another Miriam; having left to look at the grave so as to anoint (what they believed at that time) the dead and by now decomposing body of Jesus. On the way, they wondered how they would have the huge two ton stone rolled out of the way, so as to gain entry to the tomb and fulfill their mission. Arriving at the tomb at sunrise, they encountered the entire Roman contingency and Temple police unconscious on the grounds surrounding the grave. What they had seen and experienced had, even for seasoned veterans of many a battle, been too much for them to absorb; and they had apparently fainted as a result. Prior to the women’s arrival, there had occurred an earthquake. An angel of the Lord, the narrative tells us, had rolled away the huge and heavy stone; which had taken several men to roll in place; and was now seated above it. The Gospel narrative gives us a brief description of his appearance:

And his appearance was like lightning, and his garment as white as snow; and the guards[85] shook for fear of him, and became like dead men.[86]

The women, obviously, needed reassuring, the angel told them not to worry. This Jesus, whom had been crucified was no longer there, but had conquered death by rising again from the grave. He showed them where Jesus had lain. He told them to tell Simon Peter and the others of what they had seen, and had happened; informing them that the Master had left for Galilee, where He would meet them later. He reminded them of how the Messiah had mentioned His suffering, and His subsequent triumph over death itself. And the narrative tells us that the women remembered these things.

The women hurried off, not telling anyone along the way concerning this,[87] but only reporting all that had transpired to the eleven disciples.[88] They were received with mute skepticism. The Lukan Gospel narrative says that the eleven found the women’s story nonsensical.[89] The Johannine Gospel narrative adds a detail which the others omit: at this time, apparently, the women themselves believed that someone had stolen the body.[90] They knew from witnessing Jesus’ demise on the Roman cross, His physical condition before being nailed to it, and the final spear thrust deep into his side, that He had died, and had been beyond any hope of recovery from these wounds. To their minds, there was no bringing Him back; He had expired and they had been witnesses to this. This explains why these women thought---even now after the news from the angels at the empty tomb that He had risen, and was now alive---in spite of this, that someone had taken the body from the tomb; and for this purpose, were reporting these things to the others. Matthew’s narrative tells us that they returned from the tomb with a mixture of fear,[91] and joy; perhaps fear of not knowing precisely what happened to Jesus’ body, and joy that there may conceivably be a possibility that what the angels had told them was true---that He had risen. John’s Gospel narrative details personally Mary Magdalene’s report, which no doubt dovetailed the ones the other women were giving to the disciples at this time. It records that she returned to Simeon Kepha (Peter) and John lamenting that:

“They have taken away the Lord out of the tomb, and we do not know where they have laid Him.”[92]

This agrees with what was reported that the other women had said from those who heard the accounts themselves, and described them as reporting:

“But also some women among us amazed us. When they were at the tomb early in the morning, and did not find His body, they came, saying that they had also seen a vision of angels, who said that He was alive.”[93]

Upon hearing this news, Simon Peter and John, the disciple whom Jesus loved, hurried to the tomb to see for themselves. Outrunning Peter, John arrived at the grave first; and stood outside looking in. He did not enter it himself, since he was a Priest, and contact with any corpse would defile him; precluding his being able to fulfill his priestly duties at the Temple. When Peter arrived and entered the tomb, and finding it empty, John then entered. They found the linen wrapping there with the face cloth, rolled up in a place by itself. We are not told what significance this has, but are simply given by the writer this detail, the reason being that to a first century Jew, such detail with regards to burial were unnecessary; the writer knowing that his readership was well aware of the minutia of Jewish burial practices at that time. He simply makes this detail known because had this been a grave robbery, this face cloth and the linen wrappings, neatly folded in a place at the head of the ossuary (and the condition these were discovered in) would not have been the signs of a grave robber. What’s more, just the very fact that the linen wrappings themselves were not unraveled and the face cloth was itself not unraveled was enough to convince these two skeptics that Jesus had indeed defeated death and was no longer there, but alive somewhere else!

“The body of Jesus, in accordance with Jewish burial custom, was wrapped in a linen cloth. About 100 pounds of aromatic spices, mixed together to form a gummy substance, were applied to the wrappings of cloth about the body. After the body was placed in a solid rock tomb, an extremely large stone was rolled against the entrance of the tomb. Large stones weighing approximately two tons were normally rolled (by means of levers) against a tomb entrance.”

“A Roman guard of strictly disciplined fighting men was stationed to guard the tomb. This guard affixed on the tomb the Roman seal, which was meant to ‘prevent any attempt at vandalizing the sepulcher. Anyone trying to move the stone from the tomb’s entrance would have broken the seal and thus incurred the wrath of Roman law.”[94]

As to Roman military discipline Justinian in Digest # 49, makes mention of every offense a Roman soldier could commit to incur a capital punishment, and how this was meted out. This military discipline insured that orders would be followed to the letter without purpose or evasion. When not certain which soldier was at fault in their duty, lots would be drawn and the one whose lot would fall would be punished accordingly. The punished would be stripped of his clothes and burned alive; their own clothing used to ignite the flames.

“Dr. George Currie, a student of Roman military discipline, wrote that fear of punishment ‘produced flawless attention to duty, especially in the night watches.’”[95]

It is likely that shifts were set up between elements of the guard watching the tomb; for example, a guard of thirty men would have three shifts of ten soldiers each, with ten soldiers keeping watch at a time at the tomb entrance, the perimeter, and all access points in and out of the perimeter.

I am inclined to consider that this particular Roman guard, led be a trusted Centurion of Pilate’s, numbered in excess of thirty, possibly forty crack troops--veterans of many a campaign--the very best Pilate could muster for this delicate mission. The reason for dispatching this force was the Jewish and Roman authorities’ wishes of keeping all elements from gaining access to the tomb, and the perception of militant elements which might attempt entry into the tomb (not from Jesus’ cowering followers, but Zealot elements among the population wishing to misuse the concept of a resurrection against the Romans and corrupt Jewish authorities).

At this juncture, they did not fully understand where all this was heading; its purpose and so forth, so they returned to their homes; Peter to Galilee, and John to his home in Jerusalem, and to their professions.

The narratives do not tell us that Miriam from Magdala had returned to the tomb, after the others had left. It simply mentions that as she wept outside the grave, visibly upset over the fate of Jesus’ remains (having thought that someone had stolen the body, and who knows what vile things they may have done to it); she entered it, and encountered two angels; one on either side of where the Master had lain. They asked her why she was weeping, to which she replied her concern over corpse’s whereabouts. Turning to leave, she encountered a Man whom she took to be the gardener, who asked also asked her why she was weeping. She replied with a request that He’d show her the body’s whereabouts, to which He replied,

“Miriam!”

And instantly, she recognized Him, and exclaimed,

“Rabboni!”

She made an attempt to embrace Him, but He told her not to do it, since He, as yet had not ascended to God, where He would commence His duties as High Priest and Intercessor according to the order of Melchizedek.[96] An order predating both the Levitical and Aaronic Orders of Priests prescribed in the Torah. An order without origin, and with no end. Jesus instructed her to tell the others that she had seen Him, which she gladly did; but again the news was received with skepticism.

Later, Jesus appeared to them in Jerusalem, and the narrative states that they worshipped Him. He instructed them to tell His other followers in Galilee; and that He would meet with them there. While this was happening, the Roman soldiers who had been guarding the tomb, returned to the religious authorities, fearing for their lives. They recounted for them all that had happened early before dawn. The religious authorities reassured them that the matter would be taken care of with their superiors, whom they would handsomely bribe; in order to spare the soldiers’ lives.

They added this injunction; if anyone were to inquire as to what had occurred, they were simply to say that the Galilean’s followers had stolen the body. The Gospel narrative tells us that this fabrication was still being disseminated throughout the Jewish communities even in the time of its composition. No doubt, this fabrication concocted by the religious authorities was the origin of Toledoth Yeshu; which we have mentioned earlier. In any event, such a story still places the responsibility on the Roman soldiers, Temple police, and the High Priest’s servants who had been watching the tomb; whether wittingly or unwittingly; making them appear dilatory in the exercise of their responsibility: guarding access to the tomb, and the tomb itself.

When it was written centuries after these events, the participants had long expired, the Roman Empire had itself been “Christianized,” and the writer simply needed only to expand slightly the myth the chief priests paid the Roman guards to fabricate for them if inquiry were to be made by anyone concerning these things. Thus, the finished account preserved for us to this day and expanded in Toledoth Yeshu.
Jesus’ next appearance was to two disciples on a road to Emmaus; a town just seven miles outside Jerusalem. The narrative only tells us that He appeared to them in a different guise; suggesting perhaps that He was traveling incognito; perhaps wearing a veil over His face, which was customary for those wishing to protect themselves from the heat of the day. Naturally, they did not recognize Him; although the Gospel narrative attributes this to supernatural means. He inquired as to the topic conversation they were engaged in, and one of them by the name of Cleopas answered His query with an answer that echoed the hopes of many in Israel at that time:

“But we were hoping that it was He who was going to redeem Israel.”[97]

Again, the expectation of a physical, and political deliverance from Roman oppression. Jesus berated them for their lack of acuity, and beginning with the Torah, the prophets, and the Books; He explained to them how all these things had been foretold by the ancients. When they reached their destination in the early evening, it appeared He was going to part with them; but they prevailed upon Him to have supper with them. Taking the place of honor as they reclined at table on the floor, Jesus took bread and blessed it, no doubt reciting the old Jewish prayer which is recited even to this day:

“Blessed art Thou, Oh Lord, King of the Universe; who hath given us bread from the earth.”

The narrative tells us that at this point, they recognized Who it was before them; and in an instant, He vanished into thin air from their midst. We can only image how astonished those gathered around the table might have been at seeing the Master who moments before was present, tangible and real; vanish before their eyes. Later, they would recall how their hearts burned within them with the Messianic fire as they heard His teaching. Quickly, they made haste for Jerusalem, to report these events to the eleven there.[98] The excitement was spreading, and hearts must have been burning with anticipation. Many must have asked themselves, “Will I see Him also? If I do, what will He say to me? What will we talk about? What will I ask Him?” Unbeknownst to many, He would be seen by hundreds of people in the days which followed.

It appears that at some time, the eleven, and we may assume others, had gathered in a home (probably, John the Priest’s) in Jerusalem to field the increasing number of reports of sightings coming in from all corners. Sometime previously, the Master had appeared privately to Peter, for these disciples knew about it; and were discussing it with the others. Rabbi Shaul (Paul), in his first letter to the Corinthian Christians, some time later, makes mention of this appearance.[99] A lot was happening on that fateful first day. Reports of sightings and lengthy conversations with the risen Master were reaching Jerusalem from all over. Towards evening, Jesus appeared to the disciples in Jerusalem, and stood in their midst. Now the doors had been bolted shut and the windows had been closed tight because at this point these men and women were still cowling in fear of reprisals from the religious and civil authorities.[100] Miraculously, Jesus bypassed all barriers and gained entry into the home without any hindrance. One can wonder how astounded these people must have been when seeing Jesus alive again. He reproached them all for their unbelief. Apparently, they could not believe their eyes. The disciples were greatly troubled, thinking that what stood before them was some ghostly apparition. In order to convince them, Jesus had them inspect His wounds. Here was no disembodied spirit, but here stood a living, breathing corporeal human being of flesh and bones. As if to punctuate this, He had give Him some food; which He gladly partook. Their joy was immeasurable. He was alive! He had returned to them! The sorrow and emptiness of the previous three days slowly gave way to jubilation, and rejoicing. What would come next?[101] The Gospel narrative supply the details of this meeting:

“Having greeted them, he showed them his hands and his side. The talmidim were overjoyed to see the Lord. ‘Shalom aleichem!’ , Yeshua repeated. ‘Just as the Father sent me, I myself am also sending you.’ Having said this he breathed on them and said to them, ‘Receive the Ruach Ha Kodesh! If you forgive someone’s sins, their sins are forgiven, if you hold them, they are held.’”[102]
At this point the Holy Spirit entered ten of the eleven remaining envoys. They, as yet had not received the “Baptism in the Holy Spirit.” That would come later after the Master’s ascension just prior to Pentecost.[103] Up until then, the Spirit had “abided with them; previously doing marvelous things through them.”[104] He would later empower them with the boldness needed to speak on Jesus’ behalf as His representatives, but from this day until that day; He would “abide in their spirit.”[105] During this last appearance, Thomas had been absent. Later, when the others reported to him that they had seen the Lord, he reacted with acute skepticism. His exact statement on the matter being:

“Unless I shall see in his hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe.”[106]
He would not be dissuaded, and with good reason. To him, now was not the time to succumb to some kind of mass hysteria, allegedly brought on by over-zealous wishful thinking. The Master’s body had been stolen, and had to be found. And that was that. Somebody had to be strong, and in control in the midst of this mayhem.

A week later, they were all gathered at John the Priest’s place of residence in Jerusalem. Thomas was with them this time.[107] Again, the doors and windows had been shut tight. But again, Jesus stood in their midst. Immediately, He addressed the doubting Thomas, and told him to feel His wounds, and His side for himself. To be believing, and not unbelieving. We are not told if Thomas obliged, but he must have; for his reaction was immediate.

“My Lord and my God!”[108]

In addressing Jesus in such a manner,Thomas made the strongest confession of all. The evidence before him, and them all, must have been so compelling that all doubt had, by now been erased.

The next encounter occurred at Lake Tiberius; commonly known as the Sea of Galilee. It was early morning, and it was still dark. Peter went fishing with six of the others. The names given are Thomas, Nathaniel, the two sons of Zebeddee, and two others who remain nameless in the narrative, but could have been young Mark, and the beloved John the Priest.[109] It was dawning, and they had not caught a single fish. But when day was breaking, Jesus stood on the shore and shouted to them; asking them if they had had a catch. When they did not answer in the affirmative, He told them to cast the net on the right side of the boat. This they did, and they could hardly contain the catch. At this point Yochanan the Priest recognized Who it was that was awaiting them as they were nearing shore about a hundred yards away. Peter, quickly dressed himself; for he had stripped for work, and impetuously dove into the water. The others. dragging the heavy fish-laden net, moved slowly towards shore. By the time they arrived, Jesus had started a camp fire, and had produced some fish and bread; which He was now cooking. The Johannine Gospel narrative tells us that none of them venture to ask Jesus His identity, because they had recognized Him. They all sat down for breakfast. Jesus specifically addressed Himself three times to Peter; telling him to tend, and feed His sheep. Thrusting on him the responsibility of teaching and administrating the fledgling Nazarene Movement that was going to explode into the scene of Jewish history. Then He prophesied by what manner Peter would meet his death:

“Truly, truly I say to you, when you were younger, you used to gird yourself, and walk wherever you wished; but when you grow old, you will stretch your hands, and someone else will gird you, and bring you where you do not wish to go.”[110]
This would occur many years later in Rome, just as Jesus had prophesied. Peter was preoccupied with John the beloved Priest’s fate, which he inquired Jesus about. Jesus’ reply was that if He so willed it, that disciple would remain; and by the way, what bearing would that have on him anyway? Thus, talk had it that this disciple would not die, but the narrative tells us they misunderstood His statement; that is not what the Master had meant.[111]

Next, the eleven disciples proceeded to a mountain in Galilee, where Jesus had designated as a meeting ground. There, they received what has commonly been called “the Great Commission” to spread the Good News. These new believers were to be water-immersed in the name of the Father, and of the Son, and of the Ruach Ha Kodesh; in the name of Jesus, and to be taught.[112] The Matthean Gospel narrative tells us that they literally worshipped Him. It is possible that it was at this location where He spoke to five hundred followers of His at one time.[113]

His next appearance was to James, His younger stepbrother. James, a skeptic up until this point, became one of Jesus’ most devoted followers, and one of three “pillars” of the Nazarene community in Jerusalem.[114] So conclusive and convincing had this encounter been. In The Gospel According to the Hebrews we have this detail of Jesus’ meeting with James from Jerome, who quotes from it:

“After the resurrection the Savior, it says,

‘The lord, after he had given the linen cloth to the priests’ slave, went to James and appeared to him. (Now James had sworn not to eat bread from the time that he drank from the lord’s cup until he would see him raised from among those who sleep. Shortly after this, the lord said, ‘Bring a table and some bread.’ And immediately it is added;

He took the bread, blessed it, broke it, and gave it to James the Just and said to him,

‘My brother, eat your bread, for the Son of Adam has been raised from those who sleep.’”[115]

One thing that is quite apparent from the account above; among the Romans keeping watch on the tomb, there were also some of the High Priest’s personnel, one of whom received the linen cloth from Jesus after His resurrection. Another detail is also apparent; James fasted from the time of Jesus’ execution until His resurrection, probably in mourning as well as expectation of something happening. In The Gospel of Thomas, the disciples inquired as to whom would remain in charge of the Nazarene movement in Jesus’ absence. The Master’s reply was as follows:

“No matter where you are, you are to go to James the Just, for whose sake heaven and earth came into being.”[116]

Although this extra-canonical excerpt of the Apocryphal document is inconsistent with the teachings of the Canonical New Testament Scriptures, we see that from the very beginning, James would become one of the three pillars of the Nazarenes, and eventually; the preeminent leader of the fledgling Nazarene Messianist Community in Jerusalem and all over, eventually superseding Simon Peter, who was the community leader in the beginning.[117]

Back in Jerusalem, Jesus appeared one last time to the community of believers. He said to them,

“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.”[118]

Then He opened their minds to understand the Scriptures, and He said to them; “Thus, it is written, that the Messiah would suffer and rise again from the dead the third day; and that repentance for forgiveness of sins should be proclaimed in His name to all nations, beginning in Jerusalem.”[119]

And gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which” He said, “You heard from Me; for John baptized with water, but you shall be baptized with the Holy Spirit, not many days form now.”[120]

“You are witnesses of these things. And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.”[121]

And so when they had come together, they were asking Him, saying, “Lord, is it at this time you are going to restore the kingdom to Israel?” He said to them, “It is not for you to know the times or epochs which the Father has fixed by His own authority; but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and to the remotest parts of the earth.”[122]

And He led them out as far as Bethany, and He lifted His hands and blessed them.[123]

As He was doing this, He was taken up in a cloud. The disciples gazed upward in awe. The narrative tells us that two men clothed in white, probably Essenes; stood beside them and reminded them that Jesus the Master would return in the same manner that He had been taken up.[124] The new community of believers returned to Jerusalem with new hope, faith, and great rejoicing.[125] For a period of about forty days, they had been witnesses to the incontrovertible truth of the Messiah’s triumph over death.[126] He had taught them. He had walked with them. He had dined with them. He rejoiced with them in seeing their joy. He share in their joy, and gave them rock solid hope as He expounded the Scriptures to them and all it said about Him. These were great days, the greatest in memory to these faithful followers of the Master; perhaps even the greatest days they would ever experience in their collective lives. All had been as in the days of old; before the tragic events at Golgotha, except now more than ever; they knew; without any doubt that nothing could conquer the power of the God of Israel and His Messiah. The evidence before them was so incontrovertible and conclusive that their change in spirits after such a tragedy forty-three days before could only be attributed on such a scale[127] to empirical evidences which was beyond denial, as we have examined earlier. It could not be otherwise, since these people no longer feared for their lives, even knowing that the authorities could conceivably arrest and execute them on the same charge of sedition; the same charge that convicted their Master. The slightest doubt in any of these people would have caused them to lapse into fear, and soon thereafter, the movement would unravel and disappear. So convinced had these people become of what they had witnessed the past forty days, they no longer feared the wrath of their religious leaders in the Sanhedrin, but even more convincing evidence is in the fact that these people had lost all fear of even Roman wrath, and what this would entail; death by crucifixion.

F. F. Bruce has written concerning this remarkable change in Jesus’ followers, from a frightened, humiliated, and scattered group into a dynamic organization of Messianic propagandists :

“None of the authorities, whether Roman or Jewish, could have reckoned with the event that confounded all their calculations: Jesus’ rising from the dead and appearing to his disciples ‘alive again after his passion.’ Not even the disciples themselves had reckoned with it; it took them quite by surprise. But it transformed them almost on the spot from a crowd of demoralized and frightened people into a band of men with a mission and purpose in life which, without delay, they proceeded to translate into action. This ‘resurrection faith’ of the disciples is a historical fact of prime importance, but to identify it with the resurrection event is to confuse cause with effect. Were it not for the resurrection event there would have been no resurrection faith. But the resurrection faith brought the scattered followers of Jesus together again, and within a few weeks after his death they appear as a coherent, vigorous and self-propagating community in Jerusalem.”[128]

Schonfield, a skeptic in his later years, himself concedes the following:

“The belief that Jesus had risen from the dead and had ascended temporarily to heaven governs the transformation that took place....
“Resurrection means the ‘getting up’ of one who has been lying down as a corpse, the reanimation of a dead body, so that the individual breathes and moves and has all his physical functions restored. It is as the awakening from sleep or coma. Jewish resurrection teaching was quite definite about this, and the Gospels stories of the raising of the dead of the widow of Nain’s son and of Lazarus conform to it.”[129]

Writing as a believer some forty years earlier, Schonfield expressed the reality of what had occurred with regards to this monumental event:

“It was this belief, and the power of it, that invested the original community of humble persons, fishermen and artisans, with a dignity and confidence of utterance that was electrifying and contagious, and that ran like wildfire through the oppressed classes of the population and particularly attracted the patriots and religious zealots, already stirred and exalted by Messianic visions. This was the ‘good news,’ for which they had been waiting, the great fact born of actual knowledge and experience which anchored indefinite hope to the strong rock of reality.”[130]

It was not some mass hysteria that took hold of over five hundred people. The realization through empirical evidences slowly began to take form as more and more people saw for themselves the risen Messiah. If as the Torah states, that all things are to be confirmed on the testimony of at least two eyewitnesses,[131] here before all, stood the testimony of over five hundred men and women; devout Jews, who forty days earlier had abandoned all hope, and had been hiding in fear, and despair, but were soon to become the messengers of a new hope. The Gospel narratives and the Lukan Acts are what has been preserved for us of their bold and uncompromising accounts. The Messiah had come. He had conquered death and the grave, and was now providing redemption to mankind. The hostile attempts of a corrupt religious leadership would not silence that testimony. When they carried this message to the masses of Israel (and later, the nations), the bogus stories concocted by the hated and conniving religious leadership would not hold up to the pure and simple testimony of these devout people, whom many among the masses knew personally as honest and unassuming godly people. It is regrettable that official Judaism, as it has stood for the past two millennia, has accepted the lies of a power hungry cabal in place of the testimony of these devout Jewish tzaddikim. But this had already been prophesied as having to occur in the tapestry of Judaism’s history. Anti-Semitic persecution, centuries later, at the hands of the Roman Catholic Church, the Orthodox Catholic Church, and certain sections of Protestant Christianity; claiming the cause of Christ; would crystallize this alienation of official Israel from its Messiah. The caricature of a Gentile pagan idol displayed as a demigod on a crucifix, and the horrors it would visit on Jesus’ own people centuries later as it was being carried at the head of processions of murderous religious anti-Semites; would forever ingrain in the minds of Jewish children the word pogrom, and its meaning.

Below, I have provided a listing of post-resurrection appearances of the Messiah as it has been documented, and preserved for us in the Gospel narratives, the Acts, and New Testament Apocrypha. In total, they comprise eleven recorded incidents of encounters with the risen Messiah. These are the ones which have been preserved to us, but we know that there must have been many others, since the Johannine testimony says:

Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Messiah, the Son of God; and that believing you may have life in His name.[132]

And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books which would be written.[133]

APPEARANCES OF THE RISEN MESSIAH IN THEIR ORDER:

I. To Mary Magdalene Mk. 16:9, Jn. 20:11
II. To the Women Mt. 28:1
III. To the Eleven Disciples (Envoys) Mk. 16:14, Jn. 20:19
IV. To the Two Disciples Traveling to Emmaus Mk. 16:12, Lk. 24:13
V. To the Eleven a Week Later Jn. 20:26
VI. To the Envoys in Galilee Mk. 16:14, Jn. 21:1
VII. To Simon Peter Lk. 24:34, 1Cor. 15:5
IIX. To Five Hundred Disciples in Galilee 1 Cor. 15:6
IX. To James, the Lord’s Brother 1 Cor. 15:7, The Gospel According to the Hebrews as quoted by Jerome, On Famous Men 2
X. To the Eleven when They were Commissioned Mt. 28:19, Mk. 16:15, Lk. 24:44
XI. To the Eleven Disciples The Gospel of Thomas, Saying 12
--------------------------------------------------------------------------------
[1]There is no doubt that Matthew (also called Levi), who had been a tax-collector for the Romans and proficient in record-keeping, kept a meticulous account of Jesus’ every day activities. from these, he wrote his version of Messiah’s life. It is interesting to note that Eusebius mentions him as having written his original version of the Gospel in Hebrew, which the Nazarenes had a copy of.
[2]F. F. Bruce writes, “We are thus thrown back on the new Testament writings as our primary documents, and we may congratulate ourselves on having such a well-tested and thoroughly analyzed body of source-material at our disposal. Also from the footnote to this page, The NT writings were not, of course, designed as historians’ source material, and apart from Like-Acts are not written in historiographical style; but historians will not be deterred on that account from using them as source-material; nor will they be intimidated by theologians who assure them that their task is impossible and illegitimate.” F. F. Bruce, New Testament History, New York, Doubleday, 1969.
[3]A Roman Cross.
[4]Mt. 16:21, 17:22, 23, 20:17-19. Lk. 9:22, 43,44, 17:25, 18:31-33.
[5]As quoted by Hugh J. Schonfield, The History of Jewish Christianity from the First to the Twentieth Century, London Duckworth, 1936, pg. 21.
[6]See Mt. 26:67,68. Also, Mk. 14:65. In the margin for Mt. 26:67, 68, it reads, “Or possibly, beat him with rods.” In the margin for Mk. 14:65, it reads, “Or possibly, blows with rods.”
[7]Lk. 22:63-65.
[8]A battalion.
[9]See Mt. 27:30. Also, Mk. 15:19. A staff made of reed is defined thus; “The slender, frequently jointed stem of certain tall grasses growing in wet places, or the grasses themselves.” Reader’s Digest Great Encyclopedic Dictionary, pg. 1129. The sting from the striking must have been unbearable.
[10]See Mt. 27:29. Mk. 15:17. Jn. 19:2,3. The sharp thorns from this “crown”, must have gouged His brow, and caused great lesions on His forehead. One cannot imagine the pain He must have gone through.
[11]Check for Luke 23:11. The Herodians were lead by Herod Antipas, tetrarch of Galilee and Perea, who had John the Immerser beheaded rather than repenting of his adulterous relationship with his brother’s wife. “Since much of Jesus’ public ministry had been in Galilee, Pilate thought he had found a way to avoid condemning an innocent person, but Herod did not pronounce Jesus guilty or innocent. Luke had contacts within Herod’s household (cf. Luke 8:3, Sec 78) that enabled him to describe a phase of the trial not found in the other gospels, just as John had access to information about what happened at Annas’ house (cf. Sec. 228).” Robert L. Thomas, and Stanley N. Gundry, A Harmony of the Gospels, pg. 234, Chicago, Ill., Moody Bible Institute, Moody Press, 1978.
[12]The prophet Isaiah provides a striking picture of this disfigurement; “Behold, My servant will prosper, He will be high and lifted up, and greatly exalted. just as many were astonished at you, My people, So His appearance was marred more than any man, and His form more than the sons of men. Thus He will sprinkle many nations, Kings will shut their mouths on account of Him; for what they had not heard they will see, and what they had not heard they will understand” (Is. 52:13-15).
[13]Although not mentioned in the Gospels, clearly this occurred; for Isaiah prophesied that the Messiah would suffer this indignity at the hands of godless men (Is. 50:6). The Gospels do mention the spitting that Jesus had to endure (Cf. Mk. 14:65, 15:19. Lk. 18:32).
[14]Jn. 19:1. The whip used for flogging by the Romans was a leather whip with sharp pieces of bone and metal, which when thrown against a prisoner’s back, would tear open the flesh, causing deep lacerations, resulting in heavy bleeding and loss of blood.
[15]Miriam (Mary), Jesus’ mother, was told by an elderly sage by the name of Simeon that a sword would pierce her heart, such was the grief of a mother for her Son (Lk. 2:35).
[16]Hugh J. Schonfield, The Jesus Party, New York, N. Y., Macmillan Publishing Company, pg. 89.
[17]Lk. 9:45 and 18:34 tell us that they didn’t fully understand Jesus’ constant reminder that He would suffer at the hands of the religious and political authorities; and were afraid to inquire about it.
[18]Indeed, it was some among this number who had at one time warned Jesus about a plot Herod had in capturing Him and putting Him to death, Lk. 13:31.
[19]According to the Gospel narratives, from the third hour (9:00am) to the ninth hour (3:00PM). See Mk. 15:25, 33, 37. Lk. mentions that darkness came over all the land from noon to 3:00 PM, the hour of Jesus’ passing.
[20]This could not have been the incident where the soldier pierced Jesus’ side, because in John’s account of the events, Jesus’ side was pierced while He was still on the cross. In the event that Jesus might be feigning death (or even drugged), the Romans thrust a spear deep into His side. Any possibility that He may have been swooned, and have survived crucifixion, would conclusively be dashed with this single action (the spearing on His side). The narrative tells us that when this happened, both blood and water issued from His side, which is a sign that He had been dead a sufficient amount of time for His blood to have deteriorated to the point where this would be medically evident (Jn.19:34,35).
[21]Jn. 19:32, 33.
[22]Alfred Edersheim, The Life and Times of Jesus the Messiah, Gran Rapids, Mich., Wm. Eerdmans Publishing Co., 1962, pg. 612, 613.
[23]The stone was extremely heavy, and no doubt, took several men to roll it into place. In the same way, it would have taken several men to roll it out of the way by anyone wishing to steal His corpse. And in order to do that, they would have to first engage the Roman Guard of ten to thirty battle-tested professional soldiers, not to mention, a detachment of temple police and the High Priest’s servants; and if successful (which would seem highly improbable); further incur the wrath of Roman might if they were to attempt to break the seal of Caesar.
[24]Mk. 15:42-47. Apparently Jesus had had a following even amongst the members of the Sanhedrin, amongst whom also was Nakdimon (Nichodemus). Unfortunately, for Him, they had not been in the majority, and could not have changed the course of events that followed.
[25]The Sabbath. And not just a Sabbath, but one that fell on during the days of Passover, having been preceded by the Day of Preparation (see Mt. 27:62, Mk. 15:42, Lk. 23:54, 56, Jn. 19:42).
[26]Called Pesach in Hebrew.
[27]Mk. 15:47.
[28]See Deut. 21:22, 23, and Gal. 3:13.
[29]Jn. 19:31.
[30]Jn. 19:32, 33.
[31]Jn. 19:34.
[32]1Yn 4:2, and N (1Jn. 4:2).
[33]Jewish New Testament Commentary, Dr. David H. Stern, pg. 209, 210, commentary on Jn. 19:34.
[34]Deut. 17:6, 19:15. Mt. 18:16. 2 Cor. 13:1. Nazarenes continued this stricture in matters of disputes and other concerns, 1 Tim. 5:19. Heb. 10:28.
[35]Deut. 19:15-21.
[36]Jn. 19:35.
[37]The events of Jn. 19:36 being a fulfillment of Ps. 34:20.
[38]The events of Jn. 19:37 being a fulfillment of Zech. 12:10.
[39]Even by today’s standards and medical technology, the physical trauma Jesus suffered precluded any recovery from either a prolonged comatose state, or death (even if today’s medical science were to preserve His remains).
[40]Nothing is said with regards to the two other prisoners, but one can only speculate that their bodies were also taken down from their crosses by those whom had been relatives or friends of theirs during their lifetimes, if indeed they were present at the execution, and buried; otherwise, their bodies might have been taken down and put in a common grave somewhere in accordance to Jewish Law.
[41]In Hebrew, Ramatayim.
[42]Mt. 27:57, 58. Mk. 15:42, 43. Lk. 23:50-52. Jn. 19:38a,b.
[43]Nicodemus.
[44]Mt. 27:57. Mk. 15:42. Jn. 19:38---John simply says “After these things,” which is to say after the Messiah’s death, and the Roman’s confirmation of such.
[45]Lk. 23:51a.
[46]Mk. 15:44, 45.
[47]Mt. 27:59. Mk. 15:46a. Lk. 23:53. Jn. 9:39, 40. One note; even if by some remote probability Jesus had survived all of the physical punishment visited upon Him earlier, and was now in some catatonic or comatose state awaiting some unknown alchemist’s care of His condition, and His recovery from everything He had suffered in less than three days time, just the method used in mummifying Him would have killed any chances of reviving Him, since by then He would have expired from not being able to breath oxygen through the caked and tightly covered face cloth; asphyxiation setting in almost immediately. This alone would kill anyone, Hugh Schonfield’s fanciful theory notwithstanding (The Passover Plot).
[48]Mt. 27:60. Mk 15:46b. Lk. 23:53b. Jn. 19:41.
[49]Jn. 19:41.
[50]Lk. 23:54.
[51]Mt. 27:62.
[52]Obviously, some of them had recalled the prophecy which promised that Messiah Ben Yosef’s body would not undergo decay, but would rise from the grave(Ps. 16:9,10). While some of the others amongst their number misunderstood Jesus’ statements to mean that He would destroy the temple and build it in three days (Mk. 14:57,58). Check also Jn. 2:18-21, which we are fortunate to have, for it provides Jesus’ exact statement, and how it was misunderstood, and used against Him by the Sanhedrin.
[53]John 27:61-66.
[54]Now it is obvious that they had done this, otherwise it would have been superfluous for them to have requested that Pilate place a Roman seal over the entrance, and a Roman guard around an empty tomb. In doing so, they would not stir the waters any more than they had been stirred already. Also, Pilate would not had authorized the use of a Guard, if he had not first checked the location of the tomb, and that the body inside was indeed Jesus.’ Any oversight on his part would be reported back to Rome.
[55]Mt. 28:65, 66.
[56]It is interesting to note that Luke mentions that the whole body of them arose and brought Him before Pilate (Lk. 23:1). Since Nicodemus and Joseph were amongst those who disagreed with the verdict of the council, more than likely, they went along with the others before Pilate in the hopes that Jesus would receive more equitable treatment at the hands the Romans. Therefore their motives for bringing Jesus before the civil authorities would have been much different than those of their co-religionists.
[57]Although such a concern could only manifest itself only after the participants and witnesses to Jesus’ life and those who had come in contact with Him had all expired and could not be contacted for verification. Such contentions would only surface centuries later when such outlandish statements could be made, presumably without fear of rebuttal by eyewitnesses, spectators, and bystanders to these events.
[58]While some might have survived a crucifixion, it is obvious from the records that He did not. The combination of acute exhaustion from no sleep, violent physical assaults visited upon Him on the part of the religious, civil, and military authorities; the loss of blood due to the flogging, the crown of thorns, the piercing of His wrists and feet, the pulmonary edema brought on by liquid in His lungs, dehydration; all of these things would hasten death in any normal human being. For all intents and purpose, He possessed normal human attributes, while still being uniquely divine (Php. 2:7,8, Heb. 2:17).
[59]They had said as much, when they stated, by their own admission, “We know when He was alive.....”
[60]Mt. 26:56b, Mk. 14:50-52.
[61]A Roman Guard consisted of between ten and thirty soldiers.
[62]Recall that the records state that Jesus was buried in a tomb located where His crucifixion had taken place (Jn. 19:41).
[63]Josh McDowell, Evidence that Demands a Verdict, Campus Crusade for Christ International, 1973, pg. 218, 219.
[64]Jn. 19:7. Heb. 13:12.
[65]1 Cor. 15:12-19.
[66]Acts 10:39-41.
[67]Heb. 12:1a.
[68]Acts 1:8b.
[69]Lk. 1:1-4.
[70]His disciples.
[71]Acts 1:3.
[72]Acts 4:33.
[73]Jn.. 1:14.
[74]Jn. 19:35.
[75]Jn. 21:24.
[76]1Jn. 1:1-4.
[77]2Pt. 1:16-18. The Bath Kol. God’s voice. Here Simon alludes to Jesus’ transfiguration on the mountain, to which he and two others were, witnesses. The others were James, not the Jesus’ half-brother, and John the beloved (Mt. 17:1-8, Mk. 9:2-8, Lk. 9:28-36). This alludes to Ps. 2:7, which declares: “I WILL SURELY TELL OF THE DECREE OF THE LORD: HE SAID TO ME, ‘THOU ART MY BEGOTTEN SON, TODAY I HAVE BEGOTTEN THEE.” On two other occasions, the Bath Kol had been heard: when Jesus submitted to water-immersion (baptism), see Mt. 3:13-17, Mk. 1:9-11. The other occasion was after He had entered Jerusalem, when some God-fearing Greek converts to Judaism came to visit Him (Jn. 12:27-30). Some among the crowd following Him thought that it had thundered, while others believed an angel had spoken to Him.
[78]Acts 2:32.
[79]Acts 3:14, 15.
[80]1Pet. 5:1b.
[81]Acts 5:32a.
[82]Acts 13:30, 31.
[83]The Secret Book of James 2:1. Robert Miller, Editor, The Complete Gospels: Annotated Scholars Version, first Harper paperback edition, 1994.
[84] F.F. Bruce, as quoted by an Internet article by Josh McDowell.
[85]Note that here is the first mention of more than one guard, obviously since a Roman “Guard” was comprised of between ten and thirty men. No doubt, the Chief Priests insured that some of their Temple police would also be present at the site, to make sure that no one would be paid off by any potential follower of Jesus; and spirit the body away to later claim a resurrection had occurred.
[86]Mt. 28:1-4. See also Mk. 16:1. Obviously, from the narrative’s description, this was no ordinary being.
[87]Mk. 16:8b.
[88]Mt. 28:8. Lk. 24:9.
[89]Lk. 24:11.
[90]Jn. 20:2.
[91]Mt. 28:8.
[92]Jn. 20:2b.
[93]Lk. 24:22, 23.
[94]Josh McDowell, from an Internet Article authored by him.
[95]As quoted by Josh McDowell in the same Internet article authored by him.
[96]See Heb. 5:6-10, 6:19, and 20, 7:11-28, 8:1.
[97]Lk. 24:21a.
[98]Mk. 16:12, 13. Lk. 16:12, 13. Lk. 24:13-35.
[99]1Cor. 15:5.
[100]We must recall that there were false reports promulgated by the religious leadership to counter the increasing number of reports of these sightings from all over, as mentioned earlier. Not only that, but at that moment, the civil authorities were probably conducting a search for any followers of the allegedly deceased Nazarene Rabbi.
[101]Jn. 20:19-20.
[102]Jn. 20:20-23. David H. Stern, The Jewish New Testament, Clarksville, Maryland, Jewish New Testament Publications, pg. 150.
[103]In Hebrew: Shavuot.
[104]Jn. 14:16-17.
[105]Jn. 14:13-15.
[106]Jn. 21:25. Here was no zealous religious fanatic given to flights of fancy, but a realist who would have to see for himself the alleged evidence at hand.
[107]1 Cor. 15:56.
[108]Jn. 20:28.
[109]One of them was definitely John the Beloved of the Lord, for the narrative later mentions him as present.
[110]Jn. 21:18-19.
[111]The Johannine Gospel narrative tells us that this disciple; John the Priest’s testimony, was the source for the narrative. It also states that Jesus did many other marvelous things which were not recounted in the narrative; but if these were to be included, the world itself would not be able to contain the volume of literature on the subject (Jn. 21:1-25).
[112]Mt. 28:16-20. Mk. 16:15-18.
[113]1Cor. 15:6. An interesting note on a seeming contradiction, which in actually is a simple geographical contradistinction. From The Jewish New Testament Commentary, we have this interesting note on Mk. 14:28:
“ ‘But after I have been raised, I will go ahead of you into the Galil.’”
In The Voice of the Martyrs, Inc. newsletter, November 1993, page 1, Richard Wurmbrand writes,
‘ “Galilee” is the name of the northern region of Israel and also of a slope of Jerusalem’s Mount of Olives. After His resurrection, Jesus first met some of His disciples in the latter place.’
Luke 24 portrays the risen Yeshua on the Mount of Olives, while Yochanan 21 describes his appearance in the Galil (i. e., in the north). The present text, as well as those at Mk. 16:7 and Mt. 28:10, 16 can be interpreted either way.” David H. Stern, The Jewish New Testament, Clarksville, Maryland, Jewish New Testament Publications, Appendix on pg. 932.
[114]Jesus and James’ other stepbrothers and stepsisters at one point had even thought of putting Him away ( ). His stepbrother’s names were James, Joseph, Simon, and Judah (Mt. 13:55, Lk. 6:3). We are not provided with His stepsister’s names. That these were relatives of His, and not as the Roman Catholic Church teaches; brothers of the faith, is quite evident, see for example Jn. 2:12, and 7:3, where the text makes a distinction between His disciples and His immediate family. The Roman Catholic Church teaches the doctrine of Miriam’s (Mary’s) perpetual virginity after giving birth to Jesus. This flies in the face of the Gospel evidence to the contrary.
[115]As quoted by Jerome, On famous Men 2. Robert Miller, Editor, The Complete Gospels: Annotated Scholars Version, first Harper paperback edition, 1994, pg. 434.
[116]The Gospel of Thomas Saying 12. Robert Miller, Editor, The Complete Gospels: Annotated Scholars Version, first Harper paperback edition, 1994.
[117]See the Chapter Eleven for more on how Jacob (James), the Lord’s brother; became the president, or Nasi of the Nazarene Beith Din, replacing Peter in that most strategic responsibility..
[118]Lk. 24:44.
[119]Lk. 24:44-49.
[120]Acts 1:4-5.
[121]Lk. 24:48-49.
[122]Acts 1:7-8.
[123]Lk. 24:50. See also, Mk. 16:19.
[124]Acts 1:9-11.
[125]Lk. 24:52-53. Acts 1:12.
[126]Acts 1:3.
[127]Between one hundred twenty and five hundred followers. As cited earlier, Rabbi Saul Paulus has stated that the five hundred saw and heard the risen Messiah at one time, as I have mentioned previously.
[128]F. F. Bruce, New Testament History, New York, N. Y., Doubleday, pg. 205, 206.
[129]Hugh J. Schonfield, The Jesus Party, New York, N. Y., Macmillan Publishing Company, pg. 94.
[130]Hugh J. Schonfield, The History of Jewish Christianity from the First to the Twentieth Century, London, Duckworth, 1936, pp. 19-20.
[131]See Nu. 35:30, Deut. 17:6, 19:15, Mt. 18:16, Jn. 8:17, 2Cor. 13:1, Heb. 10:28; scriptural references which allude to the testimony of two or three witnesses in various situations, and the weight it carries.
[132]Jn. 20:30, 31.
[133]Jn. 21:25.