Jesus: What is the historical evidence for Jesus’ resurrection?

Jesus: What is the historical evidence for Jesus’ resurrection?

Because Jesus’ death is a historical fact, the corroborating evidence of non-Christian sources in addition to the Bible helps to confirm the resurrection of Jesus Christ. The following testimony of Romans, Greeks, and Jews is helpful because these men are simply telling the facts without any religious devotion to them.

Josephus (AD 37–100)

Josephus was a Jewish historian born just a few years after Jesus died. His most celebrated passage, called the “Testimonium Flavianum,” says:

Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.1

Suetonius (AD 70–160)

Suetonius was a Roman historian and annalist of the Imperial House. In his biography of Nero (Nero ruled AD 54–68), Suetonius mentions the persecution of Christians by indirectly referring to the resurrection: “Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition [the resurrection].”2

Pliny the Younger (AD 61 or 62–113)

Pliny the Younger wrote a letter to the emperor Trajan around AD 111 describing early Christian worship gatherings that met early on Sunday mornings in memory of Jesus’ resurrection day:

I have never been present at an examination of Christians. Consequently, I do not know the nature of the extent of the punishments usually meted out to them, nor the grounds for starting an investigation and how far it should be pressed. . . . They also declared that the sum total of their guilt or error amounted to no more than this: they had met regularly before dawn on a fixed day [Sunday in remembrance of Jesus’ resurrection] to chant verses alternately amongst themselves in honor of Christ as if to a god.3

The Jewish Explanation

The earliest attempt to provide an alternative explanation for the resurrection of Jesus did not deny that the tomb was empty.4 Instead, Jewish opponents claimed that the body had been stolen, thus admitting the fact of the empty tomb. But this explanation is untenable for the following reasons. (1) The tomb was closed with an enormous rock and sealed by the government, and there is no explanation for how the rock was moved while being guarded by armed Roman soldiers. (2) If the body had been stolen, a large ransom could have been offered to the thieves, and they could have been coerced to produce the body. Or if it had been taken by the disciples, then the torture and death they suffered should have been sufficient to return the body. (3) Even if the body was stolen, how are we to account for the fact that Jesus appeared to multiple crowds of people, proving that he was alive? In conclusion, the theft of the body is unlikely and still fails to account for it returning back to life.

Summarily, the historical testimony of those who were not Christians stands in agreement with Scripture that Jesus died and rose because those are the historical facts.

Which historical evidences are most compelling for you personally? Why?

1Flavius Josephus, “Jewish Antiquities,” in The New Complete Works of Josephus, trans. William Whiston (Grand Rapids, MI: Kregel, 1999), 18.63–64, emphasis added. There is great controversy about the authenticity of this text. Kostenberger, Andreas J.; Kellum, L. Scott; Quarles, Charles L. (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament, pp. 104-108 is an excellent summary of the controversy.
2Suetonius, Vita Nero 16.11–13.
3Pliny the Younger, Letters 10.96.1–7.
4Matt. 28:13–15.