by C Michael PattonApril 2nd, 2010 86 Comments
In the previous blog on the resurrection, I spoke about the internal evidence for the resurrection of Christ. Now I want to look at the external evidence.
While the internal evidence looks to the evidence coming from within the primary witness documents, the external evidence seeks to find collaborative evidence coming from outside the primary witness documents.
For the resurrection of Christ, I submit this line of external evidence:
- Preservation of the Documents
- Extra-biblical Attestation
- Survival in a Hostile Environment
Preservation of the Documents:
This has to do with the manuscript evidence of the New Testament, the primary source documents concerning the resurrection. While we don’t have any of the originals in our possession (nor should we expect to), the manuscript evidence for the New Testament is very strong. According to top text critic Daniel Wallace, “We have an embarrassment of riches.” Not only do we have hundreds of manuscripts that date before the fifth century (some into the second and third), but we have many quotations from the early church fathers that alone could be used to reconstruct most of the New Testament. All of this tells us that the accounts that we read are essentially the same as the accounts that were originally given. While there are some differences among the manuscripts, even Bart Erhman, former Fundamentalist, text critic, and critic of Christianity, says that no major doctrine is effected by the differences and that most are very insignificant.
In addition, and very significantly, the manuscript evidence tells us that the Gospel accounts of the resurrection were all written within a generation of the events which they record, giving evidence for their claims of eye-witness testimony. Therefore, there is no time for legendary material to arise.
The witness of archeology has continually confirmed the scriptural data. When there has been doubt in the past about the Gospel accounts (e.g., the date of the census in Luke and the reign of Quirinius, Governor of Syria, date of the Gospel of John, etc.), later archaeological and historical finds seem to always confirm the Scriptures to be historically accurate.
Jewish Archaeologist Nelson Glueck says this about the Bible: “It may be stated categorically that no archaeological discovery has ever controverted a biblical reference. Scores of archaeological findings have been made which confirm in clear outline or in exact detail historical statements in the Bible. And, by the same token, proper evaluation of biblical descriptions has often led to amazing discoveries.” (Nelson Glueck Rivers in the Desert; History of Negev [Philadelphia: Jewish Publications Society of America, 1969], 31).
Sir William Ramsay is regarded as one of the greatest archaeologists ever to have lived. As an atheist, he set out to dis-prove the historical accuracy of the Scriptures. However, after researching the writings of Luke (Luke-Acts), he changed his mind. He became a firm defender of Christianity and the historical accuracy of the Gospel accounts. About Luke he wrote: “Luke is a historian of the first rank; not merely are his statements of fact trustworthy…this author should be placed along with the very greatest historians.”
As well, it cannot be overlooked that Christ’s remains were never found. This is an issue of archeology. Combined with the understanding that Christianity arose very early under the claim of Christ’s resurrection and that there were many detractors, the archaeological evidence of the historically empty tomb is important. Those who denied the resurrection in the first century could not produce a body, nor can those who deny it today. This is a necessary precondition to collaborate the evidence of such a belief.
Over 39 extra-biblical sources attest to more than 100 facts regarding the life and teachings of Jesus. Besides all of the early Apostolic Fathers (whose witness cannot be dismissed simply because they believed that Christ was the Messiah) are the Jewish and Roman historians.
There are numerous first and second-century extra-biblical writings that witness to the fact that Christians believed that Christ did extraordinary things, died on a cross, and rose from the grave: Josephus, Clement, Papias, Didache, Barnabas, Justin Martyr, Ignatius, Irenaeus, Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria.
In reality though, “extra-biblical attestation” is not really the best word for this line of evidence. Really it should be “collaborative attestation” since it is not attestation that is outside the Bible or even the New Testament that we are looking for, but collaborative evidence outside the respective document that is under historical investigation. Therefore, the New Testament itself provides more than enough collaborative support for the events of the resurrection since each of the twenty-seven documents must be seen as pieces of individual evidence that stand on their own. There is no reason, at this point, to put them together in a single corpus called “The New Testament” and say that the corpus must find its own collaborative support. Mark supports Luke. John supports Matthew. Paul supports Acts. The point is that every New Testament book individually provides very strong collaborative evidence for the historicity of the resurrection.
As a side note, I am often humored by those who say that Christians must produce “secular” support for the resurrection, defining “secular” as those who are not believers. It is as if those who believed in the resurrection have less credit than those who did not believe in it. It would be like saying that in order for me to believe in the assassination of John F. Kennedy, I have to have evidence from those who do not believe that he was assassinated and that those who do not believe it are more credible than those who do. However, as in the case of the resurrection, if it truly happened, then we would expect the closest people to the evidence to believe it rather not believe it. Therefore, to deem “secular” or “skeptical” support as necessary and more trustworthy evidences is a bias that is too bent to come to objective conclusions.
Survival in a Hostile Environment:
The very fact that Christianity could have survived with such public and extraordinary truth claims is offered as a line of external evidence. That Christianity had its hostile objectors is supported by all the evidence, internal and external. The objectors of Christianity had every opportunity to expose the fabrication of the resurrection if it were truly a fabrication. The fact that those who were hostile to Christianity did not put forth a substantial or unified case against it adds to its historicity.
According to Gregory Boyd,
“Christianity was born in a very hostile environment. There were contemporaries who would have refuted the Gospel portrait of Jesus—if they could have. The leaders of Judaism in the first century saw Christianity as a pernicious cult and would have loved to see it stamped out. And this would have been easy to do—if the ‘cult’ had been based on fabrications. Why, just bringing forth the body of the slain Jesus would have been sufficient to extinguish Christianity once and for all. In spite of this, however, Christianity exploded. . . . Even those who remained opposed to Christianity did not deny that Jesus did miracles, and did not deny that His tomb was empty.” (Gregory Boyd, Letters from a Skeptic [Colorado Springs, CO: Cook Communication Ministries, 2003], 85-86).
Considering the internal and external arguments for the resurrection of Christ, I don’t ask anyone to look to one of these lines of evidence alone, but to consider the cumulative case. It is very impressive. If the resurrection indeed occurred, it would be hard to expect more evidence. In fact, what we would expect is exactly what we have.
Of course, alternatives too each one of these could be and have been offered. Alternatives to many well established historical events have been offered as well, including the Holocaust, the landing on the moon, and the death of Elvis. However, in most cases the alternatives go against the obvious. The simplest explanation is always the best. The simplest explanation to the data here is that Christ did rise from the grave. Those who deny the resurrection do so not on the basis of the evidence, but because they have other presuppositions that won’t allow them to believe. The evidence is simply too strong.
I believe that any objective historian must look to the evidence for the resurrection of Christ and concluded that he is indeed risen.
- A Short Defense of the Resurrection of Christ
- Evidence for the Resurrection of Christ in a Nutshell
- Evidence for the Resurrection of Christ in a Nutshell
- Evidence of the Resurrection: Part 1 – Internal Evidence
- Some Alternative Explanations for the Resurrection of Christ