The Historical Nature of the Resurrection Claim

The resurrection of Jesus Christ is not presented in Scripture as a private religious feeling, a symbolic renewal of hope, or a story created to express the continuing influence of a dead teacher. The apostles proclaimed that Jesus truly died, was buried, was raised by Jehovah, and afterward appeared alive to identifiable witnesses. First Corinthians 15:3-8 places His death, burial, resurrection, and appearances within one connected sequence of historical events. Acts of the Apostles 2:22-36 records Peter proclaiming the resurrection publicly in Jerusalem, the very city where Jesus had recently been executed. The historical-grammatical method therefore requires readers to understand resurrection according to the ordinary meaning intended by the inspired writers rather than redefining it as an inward spiritual experience. Luke 1:1-4 explains that Luke carefully investigated the events, consulted those who had been eyewitnesses, and wrote an orderly account so that his reader could know the certainty of what he had been taught. John 20:30-31 likewise states that John selected particular signs from a much larger body of material so that readers might believe that Jesus is the Christ, the Son of God. The case for the resurrection rests upon several mutually supporting facts, including Jesus’ confirmed death, His known burial, the empty tomb, numerous appearances, the transformation of His followers, and the immediate public proclamation in Jerusalem. Taken together, these facts provide a coherent historical explanation that rival theories cannot adequately match.

The Real Death of Jesus Before His Resurrection

A resurrection requires a genuine death, and the Gospel accounts leave no reasonable basis for claiming that Jesus merely became unconscious. Jesus was executed on Nisan 14 of 33 C.E. under the authority of Pontius Pilate, whose soldiers were experienced in carrying out Roman sentences. Mark 15:42-45 records that Joseph of Arimathea requested Jesus’ body, but Pilate first questioned whether Jesus had already died and summoned the centurion for confirmation. Only after receiving that official confirmation did Pilate release the body to Joseph, showing that the burial did not proceed on the uncertain assumption that Jesus was dead. John 19:31-37 adds that the soldiers recognized that Jesus had already died and therefore did not carry out the action used to hasten the deaths of the other condemned men. The account also records that one soldier verified His condition, providing an additional observation by a person who had no interest in supporting Christian belief. Jesus’ followers likewise treated Him as dead, prepared burial materials, mourned His loss, and showed no expectation that He would recover naturally. Luke 24:20-21 records that the disciples on the road to Emmaus spoke of Jesus as One Who had been condemned and executed, while their words revealed that His death had shattered their immediate expectations. The claim that Jesus merely revived after surviving execution fails because it contradicts the official Roman confirmation, the actions of His friends, the burial procedure, and the transformed condition in which He later appeared.

The Known and Verifiable Burial Place

Jesus was not buried secretly in an unknown field or placed in a location known only to His followers. Matthew 27:57-61, Mark 15:42-47, Luke 23:50-56, and John 19:38-42 identify Joseph of Arimathea as the man who received the body and placed it in a tomb. Joseph was a wealthy member of the Jewish council, making him an identifiable public figure rather than an anonymous character invented to advance the account. Mark 15:47 specifically states that Mary Magdalene and Mary the mother of Joses observed where Jesus was laid, while Luke 23:55 says that the women followed and saw both the tomb and how His body was placed. Their later arrival at the tomb therefore cannot reasonably be dismissed as a visit to a mistaken location. Matthew 27:62-66 reports that the religious leaders also knew the location because they requested that Pilate secure the tomb after remembering Jesus’ prediction concerning His resurrection. Joseph knew the tomb, the women knew the tomb, the disciples could identify the tomb, and the authorities had taken direct interest in guarding it. This shared knowledge made the burial site publicly verifiable and prevented the resurrection proclamation from being protected by geographical uncertainty. A known burial followed by an empty tomb creates a historical question that demands an explanation.

The Discovery of the Empty Tomb

All four Gospel accounts agree that the tomb in which Jesus had been placed was found empty on the first day of the week. Matthew 28:1-10, Mark 16:1-8, Luke 24:1-12, and John 20:1-10 provide distinct perspectives while converging on the same central fact. Mary Magdalene and other women came expecting to attend to a dead body, not to celebrate a resurrection they already believed had occurred. Their concern about access to the tomb, recorded in Mark 16:3, shows that they anticipated finding the burial place closed rather than miraculously opened. John 20:2 records that Mary initially concluded that someone had removed the body, demonstrating that resurrection was not the explanation she instinctively imposed upon the scene. Peter and John then went to the tomb and personally inspected it, with John 20:5-8 describing the linen cloths and the separate position of the cloth that had been around Jesus’ head. That orderly condition does not fit a hurried removal by frightened disciples, grave robbers, or hostile officials seeking to dispose of the body. The earliest opposing explanation reported in Matthew 28:11-15 did not deny that the tomb was empty but attempted to explain how it became empty. The empty tomb does not stand alone as complete proof, but it becomes powerful when joined with the appearances of Jesus and the changed conduct of the witnesses.

The Significance of Women as the First Witnesses

The prominent place given to women in the discovery accounts supports the honesty of the Gospel writers. Matthew 28:1 identifies Mary Magdalene and the other Mary, Mark 16:1 adds Salome, and Luke 24:10 identifies Joanna and other women who reported what they had found. The writers did not replace these women with socially prominent male witnesses merely to make the account more persuasive to their first-century audience. Luke 24:11 candidly states that the apostles initially regarded the women’s report as nonsense and did not believe them. That unflattering detail exposes both the unbelief of the apostles and the lack of artificial polish in the narrative. A fabricated account designed to glorify the apostles would more naturally portray them as courageous men who understood Jesus’ prediction, arrived first, and immediately believed. Instead, the women acted while the men hesitated, and the apostles had to be corrected by events they had failed to anticipate. Their inclusion is therefore not an ornamental feature but a concrete mark of historical remembrance. The Gospel writers preserved what occurred even when the facts placed the leading male disciples in an embarrassing position.

The Variety of the Resurrection Appearances

The New Testament does not depend upon a single individual claiming to have seen Jesus briefly under uncertain circumstances. First Corinthians 15:5-8 records appearances to Cephas, the group known as the Twelve, more than five hundred brothers at one time, James, all the apostles, and finally Paul. Matthew 28:9-10 records Jesus appearing to women, while John 20:11-18 describes His personal conversation with Mary Magdalene. Luke 24:13-35 records an extended encounter with two disciples traveling to Emmaus, during which Jesus walked with them, explained the Scriptures, and later became known to them. Luke 24:36-49 and John 20:19-23 describe an appearance to an assembled group, while John 20:24-29 records a later appearance when Thomas was present. John 21:1-14 places another appearance beside the Sea of Tiberias, where several disciples recognized Jesus after a miraculous catch of fish and shared a meal in His presence. The witnesses encountered Him as individuals and groups, indoors and outdoors, in Jerusalem and Galilee, during brief meetings and extended conversations. These differences in setting, number, expectation, and emotional condition make the claim far stronger than an isolated report from one highly distressed follower. The appearances form a connected body of evidence involving many people who could compare what they had seen and heard.

The Bodily Reality and Personal Identity of the Risen Jesus

The inspired accounts deliberately distinguish the risen Jesus from an inward vision, a vague apparition, or the survival of His teachings in the memories of His followers. Luke 24:36-43 records that the disciples were frightened because they imagined that they were seeing a spirit, but Jesus corrected their conclusion by inviting them to observe Him closely. He referred to His hands and feet, emphasized the tangible reality before them, and ate food in their presence. John 20:24-29 records that Thomas demanded identifying evidence connecting the risen Jesus with the One Who had been executed. When Jesus later appeared, He directly addressed Thomas’s previous words and invited him to examine the marks that established personal continuity. These details show that the One raised was the same Jesus Who had died, retaining His identity, memories, relationships, and knowledge of earlier conversations. At the same time, His resurrection was not a mere return to ordinary mortal life like that of people whom Jesus had previously restored. Jehovah raised Him to an incorruptible and exalted condition, as indicated by Romans 6:9, which states that death no longer has mastery over Him. Resurrection was therefore Jehovah’s re-creation of the same Person in a transformed condition, not the continued consciousness of an immortal soul that had never truly died.

The Early Witness Formula in First Corinthians

First Corinthians 15:3-8 contains one of the clearest and most concentrated statements of the resurrection proclamation. Paul reminds the Corinthians that he had delivered to them what he himself had received, namely that Christ died for sins according to the Scriptures, was buried, was raised on the third day, and appeared to witnesses. The language of receiving and delivering indicates established teaching rather than a belief Paul invented while writing the letter. Paul had preached this message when the congregation in Corinth was founded, so the resurrection proclamation necessarily preceded the writing of First Corinthians. The formula names Cephas and James, refers to the apostles, and mentions more than five hundred brothers, many of whom were still alive when Paul wrote. By noting that most of the five hundred remained alive, Paul directed attention toward living witnesses who could still confirm what they had encountered. He did not hide the claim in an undefined past or place it beyond the reach of people capable of examining it. Paul also included himself as the final witness, connecting the earlier appearances with the event that radically redirected his own life. The passage demonstrates that belief in Jesus’ resurrection belonged to the earliest Christian proclamation and was not a legend that emerged after the eyewitness generation had disappeared.

The Transformation of Peter and the Other Apostles

Before the resurrection appearances, the apostles were confused, frightened, and unprepared to proclaim that Jesus had conquered death. Mark 14:50 states that Jesus’ disciples abandoned Him and fled when He was arrested. Matthew 26:69-75 records Peter denying three times that he knew Jesus, even though he had previously claimed that he would remain loyal. John 20:19 describes the disciples meeting behind locked doors because they feared the Jewish authorities. These men were not psychologically prepared to create a resurrection movement through confident imagination, because the execution had left them disoriented and afraid. After encountering the risen Jesus, however, Peter stood publicly in Jerusalem and declared that Jehovah had raised Jesus from the dead, as recorded in Acts of the Apostles 2:22-36. Acts of the Apostles 4:8-20 shows Peter and John refusing to stop speaking about what they had seen and heard even after being threatened by the authorities. Acts of the Apostles 5:27-32 again records the apostles affirming that Jehovah had raised Jesus and identifying themselves as witnesses of these matters. Their transformation does not by itself prove every detail of their message, but it strongly establishes that they sincerely believed they had encountered the risen Christ and were not knowingly promoting a fraud.

The Conversion of James, the Brother of Jesus

James provides an especially important line of evidence because he was a member of Jesus’ own family and had known Him long before His public ministry. John 7:5 states plainly that Jesus’ brothers did not believe in Him during His ministry. Their familiarity with Jesus had not led them automatically to accept His identity or claims. First Corinthians 15:7 then records that the risen Jesus appeared specifically to James, placing him within the recognized sequence of resurrection witnesses. Afterward, James became a leading Christian in Jerusalem rather than remaining an unbelieving relative. Acts of the Apostles 15:13-21 presents him speaking with recognized authority during the discussion concerning Gentile believers. Galatians 1:18-19 records Paul meeting James and identifies him as the Lord’s brother, while Galatians 2:9 names James among those regarded as pillars. The movement from unbelief to committed Christian leadership requires an adequate cause, and Paul supplies that cause by recording Jesus’ appearance to him. James was not a grieving disciple already eager to believe every report, making his change especially difficult to explain through wishful expectation.

The Conversion of Paul, a Former Persecutor

Paul’s conversion is another major fact because he began as an active opponent of Christianity rather than a follower seeking comfort after Jesus’ death. Acts of the Apostles 8:1-3 describes him approving the killing of Stephen and entering houses to drag Christians away for imprisonment. Acts of the Apostles 9:1-2 says that he approached the high priest for authority to arrest disciples found in Damascus. Paul later confirmed his former hostility in Galatians 1:13-14, explaining that he had persecuted the congregation of God intensely and had advanced in Judaism beyond many of his contemporaries. His acceptance of Jesus therefore cannot be explained as conformity to his social circle, because his reputation, ambitions, and associations all favored continued opposition. Acts of the Apostles 9:3-19 records the encounter that halted his campaign, while First Corinthians 15:8 identifies it as an appearance of the risen Christ. Afterward, Paul surrendered his former advantages and became one of the most energetic proclaimers of the message he had attempted to destroy. Second Corinthians 11:23-28 describes the repeated hardships he endured because of his Christian ministry, demonstrating that he gained neither comfort nor social prestige from changing sides. Paul’s transformation is best explained by his conviction that the Jesus Whom he opposed was alive and had personally commissioned him.

The Public Proclamation in Jerusalem

The resurrection message began publicly in Jerusalem rather than in a remote district where the relevant facts could not be investigated. Acts of the Apostles 2:14-41 records Peter addressing a large audience during Pentecost and proclaiming that Jehovah had raised Jesus from the dead. His audience included residents of Jerusalem and visitors who knew about the recent execution. Peter could even say in Acts of the Apostles 2:22 that Jesus’ powerful works had occurred among them and that they themselves knew about those events. The apostles did not announce that Jesus had risen only in an invisible or symbolic sense, because they claimed to be witnesses that Jehovah had restored Him to life. Acts of the Apostles 4:1-22 shows that the religious authorities were angered by the proclamation and attempted to silence it. Those authorities possessed strong motives to discredit the message, yet the record does not describe them producing Jesus’ body or directing the population to an occupied tomb. Had the body remained available, publicly displaying it would have ended the apostles’ central claim far more effectively than threats and imprisonment. The successful proclamation of the resurrection in the city of Jesus’ execution and burial therefore carries considerable historical force.

The Origin and Rapid Growth of the Christian Congregation

The resurrection also explains why the Christian congregation emerged with resurrection at the center of its preaching. Acts of the Apostles 2:41 reports that about three thousand people responded to Peter’s Pentecost proclamation, while Acts of the Apostles 4:4 records further growth despite official opposition. The earliest Christians did not gather merely to preserve Jesus’ ethical teachings or honor a deceased religious reformer. Acts of the Apostles 4:33 states that the apostles continued giving witness concerning the resurrection of the Lord Jesus with great power. First Corinthians 15:12-19 shows that the resurrection was so essential that Paul declared Christian preaching, faith, forgiveness, and hope empty without it. The movement began among people whose Scriptures taught resurrection as an act of Jehovah, but the execution of their Messiah did not by itself create a reason to announce that this resurrection had already occurred. Something concrete changed their understanding and compelled them to proclaim that Jehovah had vindicated Jesus. Their proclamation exposed them to arrest, loss of property, public hostility, and other severe difficulties rather than offering immediate political or economic advantage. Sincere suffering cannot make a false belief true, but willing endurance demonstrates that the first witnesses were not knowingly promoting an invention for personal gain.

The Honest Differences Among the Gospel Accounts

The Gospel accounts display the kind of variation expected when several writers select different details from a larger historical event. Matthew emphasizes the guards, the angelic announcement, the women’s encounter with Jesus, and the meeting in Galilee. Mark gives a brief account centered upon the women’s arrival, the opened tomb, and the command to inform the disciples and Peter. Luke records the women’s report, Peter’s investigation, the road to Emmaus, and Jesus’ appearance to the gathered disciples. John focuses more closely upon Mary Magdalene, the visit of Peter and John, the appearances in the locked room, Thomas’s response, and the later meeting beside the Sea of Tiberias. These writers do not contradict the central sequence that Jesus died, was buried, the tomb was found empty, and He appeared alive afterward. Differences concerning which person receives attention, which appearance is narrated, or which statement is quoted reflect selectivity rather than error. John 20:30 openly acknowledges that many other signs were not included in his account, so no Gospel writer claims to provide every detail. The accounts possess unity without artificial uniformity, giving readers complementary perspectives rather than a rehearsed statement copied mechanically by every witness.

Why the Survival Theory Fails

The survival theory claims that Jesus did not die but later recovered sufficiently to leave the tomb and convince His followers that He had conquered death. This proposal contradicts Mark 15:44-45, where Pilate receives confirmation of death from the centurion before granting Joseph the body. It also ignores the burial arrangements described in John 19:38-42 and the secure tomb described in Matthew 27:62-66. A severely weakened survivor would have required extensive assistance and medical attention rather than appearing as the triumphant Lord Who had overcome death. Such a person could not reasonably have inspired the disciples to proclaim that Jehovah had raised Him into an incorruptible condition. The theory also fails to explain how Jesus left the secured tomb, passed the guard, repeatedly appeared in different places, and later ceased all ordinary contact without being discovered by supporters or enemies. Romans 6:9 states that the risen Christ will never die again, which differs fundamentally from temporary recovery followed by another ordinary death. The Gospel evidence therefore supports genuine death followed by divine resurrection, not unconsciousness followed by natural recovery.

Why the Stolen-Body and Wrong-Tomb Theories Fail

The claim that the disciples stole Jesus’ body cannot explain their condition before the resurrection appearances. They had scattered during His arrest, Peter had denied Him, and the group met behind locked doors because of fear. Nothing in Matthew 26:56, John 20:19, or Luke 24:11 portrays them as a coordinated band prepared to overcome security measures and construct an elaborate deception. Theft would also explain only an absent body, not the appearances to Mary Magdalene, Peter, the apostles, Thomas, James, more than five hundred brothers, and Paul. The wrong-tomb proposal fares no better because Joseph owned the tomb, the women observed the burial, and the authorities knew which tomb had been secured. When Peter and John inspected the burial place according to John 20:3-8, they arrived at the same known location rather than accepting the women’s first impression without examination. Even if one person had visited another tomb, Joseph or the authorities could have corrected the error immediately by identifying the actual burial place. Matthew 28:11-15 also preserves an opposing explanation based upon removal of the body, indirectly acknowledging that the relevant tomb was known and empty. Neither theft nor confusion explains the full combination of the burial location, empty tomb, appearances, transformed witnesses, and Jerusalem proclamation.

Why the Hallucination Explanation Fails

The hallucination proposal attempts to explain the appearances as subjective experiences produced by grief, expectation, or religious excitement. The disciples, however, were not expecting Jesus to rise immediately, as shown by Luke 24:11, John 20:2, and John 20:24-25. Mary interpreted the empty tomb as removal of the body, the apostles dismissed the women’s report, and Thomas demanded physical verification. The appearances occurred to different people, at different times, in different places, and under differing emotional conditions. First Corinthians 15:6 records an appearance to more than five hundred brothers on one occasion, which cannot be reduced to one individual’s private mental experience. Hallucination also does not remove a body from a known tomb or arrange burial cloths in the condition reported by John. The explanation is even less adequate for James and Paul, because neither man belonged to the group of grieving followers longing to see Jesus again. The appearances included conversations, instruction, recognition, shared meals, and repeated encounters over a period rather than a single fleeting perception. A subjective theory may address one person’s claim in isolation, but it cannot account coherently for the full range of empty-tomb and appearance evidence.

Why the Legend Theory Fails

The legend theory argues that the resurrection arose gradually as later Christians embellished memories of Jesus. First Corinthians 15:3-8 shows instead that the death, burial, resurrection, and appearances already formed an established message that Paul had received and passed to others. Paul preached this message to the Corinthians before writing the letter, and his own conversion occurred while the Jerusalem congregation was still young. Galatians 1:18-19 reports that Paul visited Peter and James, giving him direct contact with two of the named resurrection witnesses. The proclamation therefore cannot be separated from the people who claimed to have encountered the risen Jesus. Acts of the Apostles 2 records resurrection preaching in Jerusalem shortly after the execution rather than centuries later in a distant culture. Legendary development becomes far more difficult when named witnesses remain present, opponents can challenge the claims, and the message is proclaimed where the burial occurred. The resurrection was not a late theological decoration placed upon an earlier non-resurrection faith, because the earliest Christian movement was built upon it from the beginning.

Jesus’ Predictions and the Fulfillment of Scripture

Jesus repeatedly prepared His disciples for His death and resurrection, although they did not understand His words until after the events. Mark 8:31 records Him teaching that the Son of Man would suffer, be killed, and rise after three days. Mark 9:30-32 repeats the prediction and states that the disciples did not understand it, while Mark 10:33-34 adds specific reference to His condemnation, execution, and resurrection. Matthew 12:39-40 uses the experience of Jonah to indicate the period during which the Son of Man would be in the heart of the earth. John 2:19-22 records Jesus speaking about raising the temple of His body, a statement the disciples understood after He was raised. Peter’s Pentecost address in Acts of the Apostles 2:25-32 applies Psalms 16:8-11 to the Messiah’s deliverance from death and explains that David’s words looked beyond David himself. Luke 24:44-47 records Jesus explaining that the Law of Moses, the Prophets, and the Psalms bore witness to the Messiah’s suffering and resurrection. These passages do not function as vague predictions fitted to unrelated events, because they converge upon death, burial, deliverance from the grave, and subsequent proclamation to the nations. The fulfillment of Jesus’ own words demonstrates both the purposeful nature of His sacrificial death and Jehovah’s public vindication of His Son.

The Resurrection as Jehovah’s Vindication of Jesus

Jehovah’s act of raising Jesus declared that the religious and political verdict against Him was false. Acts of the Apostles 2:23-24 contrasts human responsibility for Jesus’ execution with Jehovah’s action in releasing Him from death. Acts of the Apostles 2:32 states directly that God raised Jesus and that the apostles were witnesses of that fact. Acts of the Apostles 3:13-15 again contrasts the people’s rejection of the Author of life with Jehovah’s restoration of Him. Romans 1:4 connects the resurrection with the powerful declaration that Jesus is the Son of God. His resurrection therefore confirmed His identity, authenticated His teaching, and demonstrated Jehovah’s acceptance of His faithful course and sacrificial death. The event did not mean that Jesus possessed an immortal soul that remained alive while His body was in the tomb, because First Corinthians 15:17-18 states that without resurrection those who had fallen asleep in Christ had perished. Jehovah genuinely restored His Son to life, preserved His personal identity, and exalted Him beyond the reach of death. The resurrection was consequently both a historical miracle and Jehovah’s decisive answer to those who condemned Jesus as a deceiver.

The Resurrection and the Value of Christ’s Sacrifice

The resurrection cannot be separated from the atoning value of Jesus’ sacrificial death. First Corinthians 15:3 states that Christ died for sins according to the Scriptures, while First Corinthians 15:17 says that without His resurrection believers would remain in their sins. Jesus’ death provided the sacrifice, and His resurrection demonstrated that death had not defeated the One through Whom Jehovah grants redemption. Romans 4:24-25 connects faith in the God Who raised Jesus with the benefits made possible through Christ’s death and resurrection. Hebrews 9:24 explains that Christ entered heaven itself to appear before God on behalf of His followers, a role possible because He was no longer dead. Acts of the Apostles 5:30-31 joins Jehovah’s raising and exalting of Jesus with repentance and forgiveness. The resurrection therefore confirms that Jesus’ faithful sacrifice achieved its divinely appointed purpose and that He now possesses authority to administer its benefits. A dead Messiah could not serve as heavenly High Priest, direct the Christian congregation, judge mankind, or call the dead from their graves. The living Christ is able to carry forward every part of Jehovah’s saving purpose because death no longer rules over Him.

The Resurrection as the Foundation of Future Resurrection

Christ’s resurrection is not an isolated display of power but the guarantee that Jehovah will raise others through Him. First Corinthians 15:20 calls Jesus “the firstfruits of those who have fallen asleep,” drawing upon the agricultural practice in which the first portion anticipated the coming harvest. First Corinthians 15:21-22 explains that death came through a man and that resurrection also comes through a man. Adam’s disobedience introduced mortality into the human family, while Jesus’ faithful sacrifice opened the way for death to be reversed. First Corinthians 15:23 preserves the appointed order by identifying Christ as the firstfruits and placing the resurrection of those belonging to Him at His presence. The passage does not teach that humans possess immortal souls that naturally continue living after death, because Paul’s argument depends upon the dead needing to be raised. First Corinthians 15:26 calls death the last enemy, not a doorway through which an indestructible inner person enters another realm. First Thessalonians 4:13-17 directs grieving Christians toward Christ’s return and the future resurrection rather than toward conscious existence immediately after death. Because Jehovah raised Jesus, Christians possess a historically grounded assurance that He can re-create the dead with identity, memory, character, and life restored.

The Reasoned Verdict Demanded by the Evidence

The resurrection claim accounts for the entire body of relevant facts without discarding inconvenient portions of the record. Jesus genuinely died under Roman authority, received a known burial, and was absent from the tomb when His followers returned. Women who expected to attend to a dead body became the first discoverers, while skeptical male disciples personally investigated their report. Jesus afterward appeared to individuals, groups, committed followers, former unbelievers, and a determined persecutor. The witnesses proclaimed His resurrection publicly in Jerusalem, maintained their message under severe opposition, and built the Christian congregation around that proclamation. Survival does not explain the confirmed death, theft does not explain the appearances, hallucination does not explain the empty tomb, and legend does not explain the early witness formula. The biblical explanation unites every central fact by affirming that Jehovah restored Jesus to life and allowed Him to appear to chosen witnesses. Acts of the Apostles 10:39-43 presents this same argument when Peter declares that Jesus was executed, raised by God on the third day, and made visible to witnesses appointed beforehand. Christian faith in the resurrection is therefore not blind acceptance without evidence but reasoned confidence in the historical acts of Jehovah recorded in His inspired and inerrant Word.

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