(#12) Harmony in the Resurrection Accounts (Preface)

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When they saw him, they worshiped him; but some doubted. Matthew 28:17

Over the last several days, we have looked at some of the charges levelled against the resurrection accounts due to supposed conflicts in numbers, timing, events and places. I believe a rational view of these things, however, leads us to see them as harmonious rather than contradictory. 

This is especially true when we understand that historical narratives are, by both necessity and purpose, highly selective in their records. 

We saw this particularly in Luke’s gospel, where it might seem as if Jesus appeared to the disciples on that first day and then led them out to Olivet and ascended into heaven. However, Luke continues his narrative in Acts, opening with the summary that Jesus spent 40 days with the disciples before His ascension. This is clear evidence that Luke had, in the gospel account, given us a typical “telescoping” view of selected events. Therefore, when he writes “Now He said to them…”, in 24:44, Luke has skipped forward and is picking up the story as Jesus and the disciples are now back in Jerusalem just before His ascension.

We also looked at the accusation that the women’s visit to the tomb was filled with contradictions: dark or after the sun had arisen; Magdalene alone or multiple women; did they see no angels, two angels or one; did they tell the disciples or did they tell nobody? And, we looked at the accusation that the times and places of the appearances of Jesus to the disciples are quite contrary. 

Yet, in all of these, we found that they can be understood with plain logic and reason… if one truly wants to.

What we haven’t done, is to put all of this together in one harmonious narrative. I would like to do that and give you my perspective of how all of it is in such wonderful harmony, with the strong caveat that I am not rewriting Scripture here, just putting together what I might say sitting on the deck with my children and grandchildren, recounting the story of the resurrection of Jesus.

Before we can do that, however, there are more thoughts to ponder.

(1) If we read Matthew and Mark, they both say that there were “many” women who were following Jesus and that “many” had come up to Jerusalem with Him. There are five names given to us (as we have agreed to refer to them to avoid confusion): 

  • Mary (mother of Jesus); 
  • Magdalene (Mary Magdalene); 
  • Aunt Mary (sister of Mary, the “other Mary”, wife of Clopas, mother of James and Joses/Joseph); 
  • Salome (wife of Zebedee, mother of James and John); 
  • Joanna (wife of Chuza, manager of Herod’s household) and 
  • Suzanna (also one cured of evil spirits/diseases)

If these are named and we have “many more”, then it is reasonable that the number of women supporting Jesus could have been a couple of dozen at least. If so, it is also reasonable that they had, at least, some informal leadership among themselves, which, with more reason, one might assume that Magdalene, Aunt Mary and Salome were looked up to by the other women as providing that internal leadership. 

It is also reasonable to think that if so many had come to Jerusalem and were present at the crucifixion, then there may have been as many as twelve who were preparing spices to anoint Jesus’ body and headed to the tomb that resurrection morning, possibly in small groups led by these women. This will lead us to consider that there were several groups that had planned to meet at the tomb that morning.

(2) Since Jesus had been lodging in Bethany, most likely at the home of Lazarus, it seems reasonable that John had taken Mary back there after the crucifixion and it also seems reasonable that her sister, Aunt Mary, was there as well, including those women who were her companions. So, Aunt Mary and her companions would head out to the tomb from Bethany. Joanna, married to the manager of Herod’s household, was no doubt living in the wealthy part of Jerusalem, Upper City, and it would be reasonable to think that Salome was staying with her. They would have headed to the tomb from there. Magdalene and her companions, I am guessing, were staying in the Lower City. So, she and her companions headed to the tomb from there, while the others were coming from Bethany and the Upper City.

(3) The statements by the angels in Matthew and Mark are virtually the same. This leads me to believe that this is actually the record of one event. Therefore, the angel that was sitting on the stone had left and reappeared in the tomb, speaking to the women who saw him as a “young man wearing a white robe”.

(4) I have chosen to leave out Mark 16:9-20, since it is not found in the older manuscripts.

(5) Peter made a second visit to the tomb. The account in John when Peter and John ran to the tomb is not the same as the visit Peter made recorded in Luke 24:12. This is also reasonable. Peter and John ran to the tomb after Magdalene had told them she found it empty. She had not seen an angel yet. All Peter and John knew was that His body was gone. In Luke, however, all of the women had now arrived at where the disciples were staying. They were telling stories of angels and seeing Jesus. Peter, hearing all of this, then went to the tomb a second time. The first time he didn’t understand; the second time it was beginning to dawn on him, for he left “marveling at what had happened”. Because of the timing, it seems that Jesus would have appeared to him after he had gotten home where he was staying.

(6) We have left out the last chapter of John in all of this, not because it isn’t a great record of Jesus and the disciples fishing and then His dialogue with Peter, but because there is little controversy here.

(7) There is a confusing statement by Mark that the women saw the angels and yet, because they were afraid, did not tell anyone. Some have offered that Jesus appeared to them and then they went to tell the disciples, but not only does that not fit the timeline, it doesn’t seem consistent with what Mark is saying. Therefore, I will propose that the women who came to the tomb with Magdalene and were left there when she ran to tell Peter, were joined by Aunt Mary and her companions. They go into the tomb, see the angel, but without Magdalene, and having generated a considerable fear while waiting, they break off from Aunt Mary’s group and head back to Galilee, telling no one. This gives us a match with both Matthew and Mark and consistent with both of them relating the incident with the same angel.

(8) It seems to me that the guard would have been Roman soldiers and not Temple guards. The Roman soldiers came to arrest Jesus and they oversaw His crucifixion. It seems reasonable they would have been the ones posted at the tomb.

(9) Matthew doesn’t record any of the appearances of Jesus with the disciples in Jerusalem, but goes directly to the mountain in Galilee. This is the opposite of Luke, who only records the appearances in Jerusalem. Many people mistakenly think that Jesus ascended after He gave the “Great Commission” at the end of Matthew, but the disciples returned to Jerusalem after that. Jesus met there and then took them to Olivet where He ascended. But, it seems clear that the meeting on the mountain which Matthew records is most likely also when the 500+ were assembled. There is a small hint for us in Matthew:

When they saw him, they worshiped him; but some doubted. Matthew 28:17

It is a stretch to think that this is talking about disciples. It is more reasonable to conclude that the 500+ were on the mountain as well and some of them doubted.

Isn’t it interesting? Who can imagine seeing the risen Lord and doubting? Yet, we see the same today. We have all of this evidence, and some still doubt… some remain blind.

Okay, with all of that, here is how I would then relate the harmonized resurrection story to my children and grandchildren… (continued tomorrow)

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24
If Jesus Rose from the Dead, then (#1) the Seal Was Broken
We don’t spend much time talking about the seal that was placed upon the tomb, but I think it is significant. Here is the historical record: The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate and said, “Sir, we remember how that impostor said, while he was still alive, ‘After three days I will rise.’ Therefore order the tomb to be made secure until the third day, lest his disciples go and steal him away and tell the people, ‘He has risen from the dead,’ and the last fraud will be worse than the first.” Pilate said to them, “You have a guard of soldiers. Go, make it as secure as you can.” So they went and made the tomb secure by sealing the stone and setting a guard. Matthew 27:62-66 The historical account states that the chief priests and the Pharisees “made the tomb secure by sealing the stone…”.  This seal was most likely several ropes that were drawn across the stone and then affixed to the tomb walls with a soft clay imprinted with some symbol of authority. It was also likely that the ropes were also sealed at their juncture in front of the stone. In this way, no one could move the stone or the ropes without breaking the dried clay and destroying the “seal” affixed upon the clay.  The seal was there to “put on notice” that no one was to mess with the tomb. Rome could deal quite nastily with those who did so. Now, this doesn’t mean much to us today, for we are long past the norm of using “seals” as they were utilized in ancient times. but in those days, a seal was inviolable. It represented authority, authenticity, and finality. No one messed with a seal. In the book of Esther, when King Ahasuerus issued the order to save the Jews, he commanded them to “seal it with the king's ring, for an edict written in the name of the king and sealed with the king's ring cannot be revoked.” When Daniel was thrown into the lion’s den, “… a stone was brought and laid on the mouth of the den, and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel." In the vision concerning the destruction of Jerusalem, the Scripture says this: And the vision of all this has become to you like the words of a book that is sealed. When men give it to one who can read, saying, “Read this,” he says, “I cannot, for it is sealed.” Isaiah 29:11 The permanence of a seal against all who were unauthorized to break it was an inviolable part of their world.  It becomes even more apparent when John is caught up to heaven and there beholds the scroll with seven seals. John begins to weep because there was “no one worthy to open the scroll or to look into it.” Of course, we find that the Lamb, “standing as though it had been slain”, was worthy to break the seals. And when each of those seals were broken, great calamity came upon the earth. Seals in the Scripture mean something. And John had wept, because the seal represented an inviolable wall to anyone who did not have the authority to break it. Seals show authority. They show authenticity. And they show finality for all except the one who had the authority to break them. And so, we now come back to the tomb. The seal, whether it was a Roman seal or the High Priest’s seal, represented a fixed closure that no one was allowed to breach. When it was set upon the tomb, there was a finality, a stamp of ultimate authority, that said, “this tomb is closed”. Ah, but God is not subject to the laws or seals of man. I can imagine that when the earth began to shake and the stone was rolled aside, that those clay seals with the authority of man impressed upon them broke into a thousand pieces and lay as trash littering the ground. If Jesus rose from the dead, then the seal of man, meant to keep Him in the grave, had been utterly and completely destroyed. But there is one more thing that must be mentioned regarding “seals”.  In John 6, Jesus said this: Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” John 6:27 If God seals something, it is sealed! In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, Eph 1:13 “… it is God who establishes us with you in Christ, and has anointed us, and who has also put his seal on us and given us his Spirit in our hearts as a guarantee. 2 Cor 1:21 This is God’s seal of authority, authenticity, and finality. You are His, sealed with His guarantee. Oh my! [previous] [next]
7
If Jesus Rose from the Dead, then (#3) the Guards Knew It
When it comes to the resurrection of Jesus, it should come as no surprise to anyone that it is here we find a focus of critique and skepticism. Yes, there is also critique regarding other aspects of Jesus’ life, primarily wherever there are miraculous events, like the virgin birth, walking on water or healing a man born blind. But, because the death, burial and resurrection are the foundational historical events for Christianity, without which there is no Christianity, they draw the heaviest fire.  We now arrive at one of those as we deal with the record of the guard at the tomb. Let’s look briefly at the critique before we move on. To do so we will need to examine the historical record left for us by Matthew where the story of the guards begins: The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate and said, “Sir, we remember how that impostor said, while he was still alive, ‘After three days I will rise.’ Therefore, order the tomb to be made secure until the third day, lest his disciples go and steal him away and tell the people, ‘He has risen from the dead,’ and the last fraud will be worse than the first.” Pilate said to them, “You have a guard of soldiers. Go, make it as secure as you can.” So, they went and made the tomb secure by sealing the stone and setting a guard. Matthew 27:62-66 Moving now to the morning of the resurrection, the guards are referenced again: Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb. And behold, there was a great earthquake, for an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. His appearance was like lightning, and his clothing white as snow. And for fear of him the guards trembled and became like dead men. But the angel said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. He is not here, for he has risen, as he said. Come, see the place where he lay. Matthew 28:1-6 And, finally, the end of the guard’s story:  While they were going, behold, some of the guard went into the city and told the chief priests all that had taken place. And when they had assembled with the elders and taken counsel, they gave a sufficient sum of money to the soldiers and said, “Tell people, ‘His disciples came by night and stole him away while we were asleep.’ And if this comes to the governor's ears, we will satisfy him and keep you out of trouble.” So, they took the money and did as they were directed. And this story has been spread among the Jews to this day. Matthew 28:11-15 Here is the sum total of what we know about the guards at the tomb. And it is because of this that we find the first of the two key arguments launched against the story of the guards: it sits alone in Matthew and is not found in the other gospels. The argument is that surely this key element would have been mentioned in the other accounts and because it is not, it must be legendary rather than historically true. First, historical truth is not determined by the number of sources. Certainly, the more sources, the more the historian is pleased. But it doesn’t give carte blanche reason to throw it out. By my count, there are around 100 things that are mentioned in only one of the Gospels. For example, Jesus washing the disciple’s feet at the last supper is only found in John. Are we to therefore conclude it didn’t happen? John ends his gospel stating this: Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written. John 21:25 If this is true, then how are we to demand that gospels of a mere forty pages in length, give or take, should all select the same small percentage of events?  And, importantly, each gospel is written by the inspiration of the Holy Spirit for a particular audience, using selective events for that purpose. Who is to determine what “key” events are needed to support that purpose other than the Author? Who are we to determine an event to be “key” and demand that it be found in other gospels as well? It appears that it is only Matthew who was interested in answering the charge that the disciples stole the body from the tomb. He then moves directly to the “Great Commission” (only in Matthew) and then ends. The others treat the empty tomb as obvious fact and move on, some to emphasize more of Jesus being alive and interacting with people after His resurrection. Those who do not believe in the inspiration of Scripture, however, try to use the fact that something only appears in one gospel as evidence that it didn’t happen. But when one puts together the entirety of the gospels and the rest of the Scripture, and those things that appear only once are substantiated by the weight of the others, it supports the plausibility of that one event.  So, in light of the other three gospels, John’s record that Jesus washed their feet on that night seems quite plausible, even to the skeptical historian. The second key criticism of the guard account centers on the notion that the chief priests and the Pharisees understood that Jesus had predicted his resurrection on the third day after His death, but the disciples didn’t. And the gospels don’t record the Jewish leaders hearing that prediction, whereas the disciples did. This would seem backwards. Let’s examine this. Jesus clearly predicted His death and resurrection. Here is one:  "The Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again" Mark 8:31 (See also Luke 9:22) Clearly, Jesus openly taught this and it isn’t unreasonable that the Jewish leaders would have gotten knowledge of it, even if they didn't hear it directly. (Though they might have and it was simply not recorded for us.) They were almost obsessed with knowing what Jesus was teaching and doing... not for good, but for evil. It is also very important here to keep in mind that the Pharisees weren’t emotionally involved with Jesus and the disciples were. It would be easy for the disciples to hear Jesus say all of this, but then rationalize it away or suppress it. In fact, that is what we see in the next verse after Jesus clearly states He will be killed and rise in three days (above). Peter immediately takes Jesus aside to rebuke Him. We see the exact same thing later in Mark 9:9-10. The Pharisees, however, had no such emotional attachment. Rather, they hung on His every word, not for its spiritual truth, but to find ways to get rid of Him. So, it is more than reasonable that the Pharisees knew of Jesus’ prediction and the disciples had suppressed it or rationalized it into some fuzzy eschatological future. So, it seems to me that the two key critiques are easily handled and the record of the guards remains quite plausible. But it is Matthew’s reference to a then current controversy that adds great substantiation to all of this. At the end of our text, Matthew states that the story of the disciples stealing the body while the guards slept “has been spread among the Jews to this day.” Matthew could not write this if it were not true. Remember, He was writing primarily to Jews, and the Jews could readily deny this assertion if it were false. Therefore, that rumor must have been currently circulating among the Jews and the rumor rests squarely upon the fact that there was a guard posted at the tomb. Now, there is a proper disagreement over this account and it has to do with whether the guards were Roman soldiers or the Temple Guard. Let’s look at this: First, the chief priests and the Pharisees went to Pilate requesting a guard and he responded: “you have a guard”. This can be taken that he was supplying one to them, had already supplied one to them, or that he was referring to their own Temple Guard. When Jesus was arrested in the garden, It is apparent by the word “cohort” used to describe the soldiers, that Roman soldiers were already involved. This offers support to the thought that those soldiers had previously been assigned to the Jewish authorities. This was not unusual for Rome to do so. In this case, a Roman “cohort” was about 600 men. That gives a vivid picture of what that arrest scene looked like. And, importantly, John states that is was a combination of both a Roman “cohort” and “some officers from the chief priests and the Pharisees”. This most likely was a contingent from the Temple Guard. Second, “some of the guards reported to the chief priests” what had happened at the tomb. This also doesn’t tell us one way or the other, for if they were Roman, and they had been assigned to the Jewish authorities, they could have naturally reported back to them. If it were the Temple Guard, this would be expected. If it were a combination, then the word “some” also has meaning in that only the Temple Guard contingent reported back. This is also plausible because a Roman guard who failed in his mission was subject to a horrible death and wouldn’t want to report it to Pilate.  Third, we have the complicating statement by the Jewish leaders to the guards who reported back to them:  “…if this comes to the governor's ears, we will satisfy him and keep you out of trouble.” One might rightly think this tips in favor of the guard being Roman. I agree. But, on the other hand, Matthew tells us that the guards were bribed to say that the disciples had come and stolen Jesus body while they were asleep. No money would be enough for a Roman guard to confess to falling asleep on duty, for he would be executed (some say crucified upside down). The Temple Guard, however, if found asleep, were merely beaten and their clothes burned. (I know, but it's better than what the Roman soldier would get.) So, we can’t be absolutely sure. But, in the end, it doesn’t really matter. The Temple Guard were professionals as well, armed and trained. I’m not sure that anyone would want to bet on who would win if you pitted a Roman guard against a Temple guard. (Think of David's mighty men, like Benaiah, who slew a lion in a pit on a snowy day) The point here is that there was an armed, professional unit assigned to guard the tomb of Jesus. Now, try to imagine what this would have been like for these men. If they were Roman guards, they each had a designated, small area of ground to defend and they were stationed in a line to defend their charge. They remained diligent in position until relieved by a fresh guard. The morning was about to break, all was calm and then the earth begins to roll beneath their feet. Matthew calls it a “severe earthquake”. This in itself is disarming to anyone. But as the ground begins to return to normal, they see an angel descending whose appearance “was like lightning and his clothes as white as snow”. Encounters of finite man and angelic beings almost always result in the finite on their knees in fear. Which the guards did and “became as dead men”… in other words, frozen with fear. Not unconscious, though, for they reported it all. The guards obviously knew something big had happened.  We now come to our final question. Did they know that Jesus had risen from the dead? Here we must speculate a little, but not much, because when they reported everything to the Jewish leaders, that report had to include that the tomb was empty. Otherwise, there would have been no bribery for them to lie that the disciples had stolen the body.  Here is the speculation, however. The guard had been ordered to secure the tomb because of the prediction that Jesus would rise from the dead on the third day. They were charged to make sure the disciples did not come and steal the body. I believe they must have been counting off the days. When the morning of the third day was about to break, my guess is there had to be some anxiety. It is not impossible that what had happened during the crucifixion had already spread through the ranks. When Jesus was crucified and the sky grew dark for three hours and the earth quaked and the Roman centurion declared, “Truly this man was the Son of God”, this had to be in their minds. In fact, it is also plausible, that the Roman soldiers that were assigned to arrest Jesus were still on assignment at the cross and they saw all of this and they were now guarding His tomb. And, for three days, they were pondering all that they had seen and heard about Him. And now the earth begins to shake again, fiercely. No man can remain fearless when the earth beneath him turns liquid. But, on top of that, the heart-stopping lightning of an angel appears. Did they overhear the angels speaking to the women? Did they examine the tomb after the angel left? That would certainly seem reasonable. Either way, the guards had to have known the tomb was empty. And, when they were able to flee, they had to have known that they had witnessed something beyond extraordinary. In reality, these men had been privileged to be present at the greatest historical event in the history of man. I’ve often wondered if some of the guards became early converts. That wouldn’t surprise me.  Because they knew. [previous] [next] (If you are interested in reading more of a detailed apologetic regarding the guard, William Lane Craig has done a masterful job of defending this to the literary critics and I would commend you to that if you desire: https://www.reasonablefaith.org/writings/scholarly-writings/historical-jesus/the-guard-at-the-tomb/)