If I Had Faked the Resurrection

Setting out to disprove a crucial event, a skeptic turns believer.

by Josh McDowell and Bob Hostetler

I set out as a young man to refute Christianity. I met some young Christians who challenged me to intellectually examine the evidence for their faith, and I agreed. I aimed to show them – and everyone – that Christianity was nonsense. I thought it would be easy. I thought a careful investigation of the facts would expose Christianity as a lie and its followers as dupes. But then a funny thing happened.

As I began investigating the claims of Christianity, I kept running up against the evidence. Time after time, I was surprised to discover the factual basis for the seemingly outlandish things Christians believe. One of the most convincing categories of evidence I confronted was this: The Resurrection accounts in the Gospels are not the stuff of fable, forgery, or fabrication. I had assumed that someone – or several “someones” – had invented the stories of Jesus Christ’s resurrection from the dead. But as I examined those accounts, I had to face the fact that any sensible myth-maker would do things much differently than Matthew, Mark, Luke, and John did in recording the news of the Resurrection.

As much as I hated to, I had to admit that if I had been some first century propagandist trying to fake the resurrection of Jesus Christ, I would have done a number of things differently.

I would have waited a prudent period after the events before “publishing” my account.

Yet few historians dispute that Jesus’ disciples began preaching the news of His resurrection soon after the event itself. In fact, Peter’s Pentecost sermon (Acts 2) occurred within fifty days of the Resurrection. And textual research indicates that the written accounts of the Resurrection – especially the creedal statement of 1 Corinthians 15:3-8 – are astoundingly early in origin (possibly within two years of the event!1). Such early origins argue against any notion that the Resurrection accounts are legendary.

I would have “published” my account far from the venue where it supposedly happened.

Dr. William Lane Craig writes

One of the most amazing facts about the early Christian belief in Jesus’ resurrection was that it originated in the very city where Jesus was crucified. The Christian faith did not come to exist in some distant city, far from eyewitnesses who knew of Jesus’ death and burial. No, it came into being in the very city where Jesus had been publicly crucified, under the very eyes of its enemies.2

I would have selected my “witnesses” carefully.

I would avoid, as much as possible, using any names at all in my account, and I would certainly avoid citing prominent personalities as witnesses. Yet at least sixteen individuals are mentioned by name as witnesses in the various accounts, and the mention of Joseph of Arimathea as the man who buried Jesus would have been terribly dangerous if the Gospel accounts had been faked or embellished. As a member of the Sanhedrin (a Jewish “supreme court”), he would have been well known.

J. P. Moreland writes, “No one could have invented such a person who did not exist and say he was on the Sanhedrin if such were not the case.”3 His involvement in the burial of Jesus could have been easily confirmed or refuted.

Perhaps most important, I would avoid citing disreputable witnesses, which makes significant the record of Jesus’ first appearances – to women – since in that time and culture women were considered invalid witnesses in a court of law. If the accounts were fabrications, the “women would never have been included in the story, at least, not as first witnesses.”4

I would have surrounded the event with impressive supernatural displays and omens.

As Jewish scholar Pinchas Lapide writes

We do not read in the first testimonies [of the Resurrection] of an apocalyptic spectacle, exorbitant sensations, or of the transforming impact of a cosmic event. . . . According to all New Testament reports, no human eye saw the resurrection itself, no human being was present, and none of the disciples asserted to have apprehended, let alone understood, its manner and nature. How easy it would have been for them or their immediate successors to supplement this scandalous hole in the concatenation of events by fanciful embellishments! But precisely because none of the evangelists dared to “improve upon” or embellish this unseen resurrection, the total picture of the gospels also gains in trustworthiness.5

I would have painstakingly correlated my account with others I knew, embellishing the legend only where I could be confident of not being contradicted.

Many critics have pointed out the befuddling differences and apparent contradictions in the Resurrection accounts. But these are actually convincing evidences of their authenticity. They display an ingenuous lack of collusion, agreeing and (apparently) diverging much as eyewitness accounts of any event do.

I would have portrayed myself (and any co-conspirators) sympathetically, even heroically.

Yet the Gospel writers present strikingly unflattering portraits of Jesus’ followers (such as Peter and Thomas) and their often skeptical reactions (Mark 16:11, 13; Luke 24:11, 37; John 20:19, 25; 21:4). Such portrayals are unlike the popular myths and legends of that (or any) time.

I would have disguised the location of the tomb or spectacularly destroyed it in my account.

If I had created a Resurrection legend, I would have kept the tomb’s location a secret to prevent any chance that someone might discover Jesus’ body, or I would have recorded in my account that the angels sealed it or carried it off into heaven after the Resurrection. Or I might have taken the easiest course of all and simply made my fictional resurrection a “spiritual” one, which would have made it impossible to refute even if a body were eventually discovered. But, of course, the Gospel accounts describe the owner of the tomb (Joseph of Arimathea) and its location (“At the place where Jesus was crucified, there was a garden, and in the garden a new tomb . . .” John 19:41) and identify Jesus’ resurrection as a bodily one (20:27, NIV).

I would have tried to squelch inquiry or investigation.

I might pronounce a curse on anyone attempting to substantiate my claims or attach a stigma to anyone so shallow as to require evidence. Yet note the frequent appeal of Jesus’ disciples to the easily confirmed – or discredited – nature of the evidence, as though inviting investigation (Acts 2:32; 3:15; 13:31; 1 Corinthians 15:3-6). This was done within a few years of the events themselves. If the tomb were not empty or the Resurrection appearances were fiction, the early Christians’ opponents could have conclusively debunked the new religion. As Dr. Edwin Yamauchi says of the citation (in 1 Corinthians 15) of the resurrected Christ appearing to more than five hundred people, “What gives special authority to the list [of witnesses] as historical evidence is the reference to most of the five hundred brethren being still alive. St. Paul says in effect, ‘If you do not believe me, you can ask them.'”6

I would not preach a message of repentance in light of the Resurrection.

No one in his right mind would have chosen to create a fictional message that would invite opposition and persecution from both civil and religious authorities of those days. How much easier and wiser it would have been to preach a less controversial gospel – concentrating on Jesus’ teachings about love, perhaps, thus saving me and the adherents of my new religion a lot of trouble.

I would stop short of dying for my lie.

Lee Strobel has written

People will die for their religious beliefs if they sincerely believe they’re true, but people won’t die for their religious beliefs if they know their beliefs are false.

While most people can only have faith that their beliefs are true, the disciples were in a position to know without a doubt whether or not Jesus had risen from the dead. They claimed that they saw him, talked with him, and ate with him. If they weren’t absolutely certain, they wouldn’t have allowed themselves to be tortured to death for proclaiming that the resurrection had happened.7

These are not the only reasons I believe in the truth of the Bible and the reality of the Resurrection. But these were among the “many infallible proofs” (Acts 1:3, KJV) that I encountered in my attempts to prove Christianity wrong, which eventually led me to conclude that Jesus Christ was who He claimed to be and that He really did rise from the dead. I could not resist the awesome love of God who sent His Son to die for me and then rise again to adopt me into His family. On December 19, 1959, I trusted the risen Christ as my Savior and Lord, and He radically changed my life. I’ve seen Him do the same for countless others, and I pray, if you haven’t done so already, you will let Him do the same for you.


Sources

  1. See Lee Strobel’s The Case for Christ, p. 230
  2. William Lane Craig, Apologetics: An Introduction, p. 190
  3. J. P. Moreland, Scaling the Secular City, p. 167
  4. Paul L. Maier, First Easter, p. 98
  5. Pinchas Lapide, The Resurrection of Jesus: A Jewish Perspective, pp. 100, 97
  6. Edwin Yamauchi, “Easter – Myth, Hallucination, or History?” Christianity Today, March 29, 1974
  7. Lee Strobel, The Case for Christ, pp. 247-248