Talk:Resurrection of Jesus#POV issue

The first to see Jesus after his resurrection was Mary of Magadala. 65.186.177.151 (talk) 03:56, 17 April 2023 (UTC)

:No one did or could have seen Jesus after his resurrection, since that's an impossible event that didn't happen. The only claim that can be made is that "according to ... such-and-such happened", with appropriate citations. 2600:8802:5913:1700:61DC:AFDA:4675:4765 (talk) 22:24, 21 February 2025 (UTC)

Does anybody else realize that this sentence lacks a subject?

In secular and liberal Christian scholarship asserts that religious experiences, such as the visionary appearances of Jesus and an inspired reading of the Biblical texts, gave the impetus to the belief in the exaltation of Jesus as a "fulfillment of the scriptures," and a resumption of the missionary activity of Jesus's followers.

I think the word "Christian" could be changed to "Christianity", and then "scholarship" would become the subject of the sentence. But as it stands, "In secular and liberal Christian scholarship" is a prepositional phrase, and the sentence has a predicate but no subject. Kk.urban (talk) 17:48, 7 August 2023 (UTC)

:Just drop the word "In". 2600:8802:5913:1700:61DC:AFDA:4675:4765 (talk) 22:25, 21 February 2025 (UTC)

Early Eyewitnesses Who Saw Both the Crucifixion and Resurrection

According to the Gospels, several individuals are described as witnessing both Jesus’ crucifixion and his reported resurrection. Among the earliest and most prominent are a group of women followers, including Mary Magdalene, Mary the mother of James, and Salome (Mark 15:40–41), who are present at the crucifixion, observe the burial (Mark 15:47), and later discover the empty tomb (Mark 16:1–6; Luke 24:1–10). Mary of Clopas, listed among the women at the cross (John 19:25), is by some traditions identified as the companion of Clopas on the road to Emmaus, where the risen Jesus appears to two disciples (Luke 24:13–35).

John the Apostle, identified in the Fourth Gospel as “the disciple whom Jesus loved,” is depicted at the crucifixion (John 19:26–27) and is among the first to arrive at the empty tomb (John 20:2–9). Peter, who had denied Jesus during the trial (Luke 22:61–62), later encounters the risen Christ in a scene often interpreted as a moment of restoration (John 21:15–19). Other disciples, initially described as hiding in fear (John 20:19), also report post-resurrection appearances, during which Jesus shows them his wounds and offers them peace (John 20:20–21).

Some theologians emphasize the emotional and spiritual dimension of these encounters. Rowan Williams suggests that Jesus’ wounded but risen body represents “not the erasure of trauma but its transfiguration.”Rowan Williams, Resurrection: Interpreting the Easter Gospel, Pilgrim Press, 2002. ISBN 9780829814803. In trauma theology, such appearances are interpreted as moments of divine presence meeting followers amid suffering and loss. N. T. Wright notes that the narratives often move from fear and despair to renewal and mission, highlighting transformation in those who witnessed both death and resurrection.N. T. Wright, The Resurrection of the Son of God, Fortress Press, 2003. ISBN 9780800626792. Karla Pollmann and John T. Fitzgerald also observe that those who remained through the trauma—particularly the women—were often the first to encounter resurrection hope, reflecting a pattern of reversal and restoration in early Christian memory.Karla Pollmann & John T. Fitzgerald (eds.), The Bible and Early Christian Reception: Essays in Memory of Andrew Louth, Mohr Siebeck, 2021. ISBN 9783161602689. Raymond E. Brown identifies this theme as integral to the Johannine tradition, where presence at the cross becomes preparation for recognition at the tomb.Raymond E. Brown, The Death of the Messiah: From Gethsemane to the Grave, Doubleday, 1994. ISBN 9780385494486.

Some scholars, adopting a historical-critical approach, view these accounts as theologically shaped memories that helped early Christian communities interpret suffering and affirm identity.James D. G. Dunn, Jesus Remembered, Eerdmans, 2003. ISBN 9780802839312.

Conclusion:

Many early witnesses of the resurrection had also seen Jesus suffer, especially the women at the cross. Others—such as the disciples on the road to Emmaus (excepting Mary of Clopas, if she was present) and Paul (1 Cor. 15:8)—saw only the risen Christ. These accounts suggest that resurrection appearances were revealed first to those present amid trauma, but also extended to others later met in doubt, hiding, or exile.

Some are more direct prophecies of the resurrection as seen by some.

Many conservative Christian theologians, both historical and contemporary, interpret specific passages and narrative patterns in the Hebrew Bible (Old Testament) as foreshadowing or anticipating the resurrection of Jesus Christ. These interpretations emphasize continuity between the Old and New Testaments and draw on both explicit prophetic language and typological readings of historical and poetic texts.

Several of these interpretations are cited in the New Testament itself, while others have been developed by Christian theologians across centuries of theological reflection.

Psalm 16:10

"You will not abandon my soul to Sheol, nor will you let your Holy One see decay" (Psalm 16:10) is quoted in Acts 2:27 and 13:35 as referring to Jesus' resurrection. Augustine of Hippo understood it as affirming that Christ’s body would not see corruption.Augustine of Hippo, Exposition on the Psalms, Psalm 16.

Isaiah 53:10–12

The "suffering servant" is described as being "crushed" for sin and yet afterward will "see his offspring" and "prolong his days." John Stott and others interpret this passage as indicating resurrection after death.Stott, John. The Cross of Christ. InterVarsity Press, 1986, p. 251.

Daniel 12:2–3

The passage describes "many who sleep in the dust" awakening to "everlasting life." John Calvin identified this as an Old Testament affirmation of bodily resurrection.Calvin, John. Commentary on the Book of Daniel, trans. Thomas Myers, Calvin Translation Society, 1852, vol. 2, p. 369.

Hosea 6:2

"On the third day he will raise us up" (Hosea 6:2), although originally addressing Israel’s restoration, has been interpreted by early Christian writers like Irenaeus as anticipating Jesus’ resurrection.Irenaeus, Against Heresies, 5.23.2.

There are also less allusions.

Jonah 1:17

Jonah’s three days in the fish are cited by Jesus in Matthew 12:40 as a typological sign of his own burial and resurrection. This comparison has remained prominent in evangelical interpretation.Keller, Timothy. The Prodigal Prophet: Jonah and the Mystery of God's Mercy. Viking, 2018, p. 139.

Genesis 22

The near-sacrifice of Isaac is seen in Hebrews 11:19 as a "figurative" resurrection. John Owen interpreted it as a type of Christ’s death and resurrection.Owen, John. Exposition of Hebrews. Banner of Truth Trust, 1991 (reprint), vol. 7, p. 118.

Genesis 37–41

Joseph’s betrayal, descent into prison, and exaltation in Egypt are interpreted by conservative theologians such as Arthur W. Pink as prefiguring Jesus’ suffering, death, and exaltation.Pink, Arthur W. Gleanings in Genesis. Moody Press, 1922, p. 278.

Job 19:25–27

"In my flesh I shall see God" (Job 19:26) is viewed by many Christian interpreters, including Charles Spurgeon, as a declaration of resurrection hope.Spurgeon, C.H. Metropolitan Tabernacle Pulpit, Sermon 510, 1879.

Job 42

Job’s restoration after suffering and his intercession for his friends have been linked typologically to Christ’s resurrection and priestly ministry. Christopher Ash sees this structure as reflective of redemptive themes in the New Testament.Ash, Christopher. Out of the Storm: Grappling with God in the Book of Job. InterVarsity Press, 2004, p. 208.

Psalm 22:22–31

Though the psalm begins in lament, it ends in praise and proclamation. Derek Kidner describes it as “a resurrection without the word,” alluding to its dramatic movement from death to life.Kidner, Derek. Psalms 1–72: An Introduction and Commentary. InterVarsity Press, 1973, p. 105.

Exile and Restoration Typology

The biblical motif of exile and return has been interpreted by O. Palmer Robertson as typologically fulfilled in Jesus’ death and resurrection. He writes that Christ experienced "the abyss of exile from the presence of God" and was restored through resurrection.Robertson, O. Palmer. “Death and Resurrection: The Typological Structure of Old Testament Redemptive History.” Feeding on Christ. https://www.feedingonchrist.com/blog/post/death-and-resurrection-the-typlogical-structure-of-old-testament-redemptive-history

Whirlingmerc (talk) 01:09, 13 May 2025 (UTC)

Several events and responses surrounding Jesus’ crucifixion and reported resurrection are cited by scholars and Christian writers as historically suggestive. These include public phenomena, counterclaims by opponents, and the behavior of early followers.

:Jewish Acknowledgment of the Empty Tomb

: Matthew 28:11–15 records leaders claiming the body was stolen. Later Jewish texts (e.g., Toledot Yeshu) offer alternate explanations, implying general agreement that the tomb was empty.Evans, Craig A. Jesus and His World. Westminster John Knox, 2012, pp. 120–122. ISBN 9780664234130.

:The Nazareth Inscription

: A Roman edict threatening death for tomb disturbance may reflect concern over body theft in Judea, though the connection to Jesus remains debated.Finegan, Jack. The Archaeology of the New Testament. Princeton, 1992, pp. 59–61.

:Women as First Witnesses

: All Gospels report women, including Mary Magdalene, as the first to witness the empty tomb. Their low legal status makes this detail unlikely to be fabricated.Wright, N. T. The Resurrection of the Son of God. Fortress, 2003, pp. 607–608. ISBN 9780800636152.

:Changed Behavior of the Disciples

: Followers who fled after the crucifixion later preached publicly despite persecution. This transformation is cited as a sign of conviction.Craig, William Lane. The Son Rises. Wipf & Stock, 2000, pp. 55–60. ISBN 9781579105242.

:Conversions of Paul and James

: Paul, a former persecutor, and James, Jesus’ skeptical brother, became leaders in the early Church following reported resurrection appearances (1 Corinthians 15:7–8).Habermas, Gary R.; Licona, Michael R. The Case for the Resurrection of Jesus. Kregel, 2004, pp. 45–51. ISBN 9780825427885.

:Lack of a Produced Body

: Authorities never presented Jesus’ body, despite strong motivation to do so. This absence is seen by some as indirect support for resurrection claims.Greenleaf, Simon. The Testimony of the Evangelists. Kregel, 1995. ISBN 9780825430427.

:Multiple Early Sources

: 1 Corinthians 15:3–7 preserves an early creed listing resurrection witnesses. Its dating within a few years of Jesus’ death lends it weight.Hurtado, Larry W. Lord Jesus Christ. Eerdmans, 2003, pp. 168–170. ISBN 9780802839315.

Whirlingmerc (talk) 03:51, 13 May 2025 (UTC)

In the New Testament, multiple angels are described as appearing at key moments in the life of Jesus, particularly during and after his resurrection. These appearances have been interpreted by scholars and theologians as significant within the broader context of biblical witness, in some cases drawing attention to the legal principle found in Deuteronomy 19:15 that “a matter must be established by the testimony of two or three witnesses.”Deuteronomy 19:15, English Standard Version.

According to the Gospel of John, two angels appeared to Mary Magdalene at the site of Jesus’ empty tomb, seated where his body had been placed (John 20:12). The Gospel of Luke similarly reports that two men in “dazzling apparel” appeared to a group of women at the tomb (Luke 24:4), while Mark’s Gospel records a young man in white telling the women that Jesus had risen and had gone ahead to Galilee (Mark 16:6–7). The women, including Mary Magdalene, Mary the mother of James, and Salome, are included in the angelic message and directed to inform the disciples, including Peter, that they would see Jesus in Galilee.

Additional angelic appearances occur at other major events in the Gospels. At the birth of Jesus, a multitude of angels is described as praising God and announcing peace to the shepherds in the fields (Luke 2:13–14). At the ascension of Jesus, two men in white robes appear and address the disciples as they watch him ascend into heaven (Acts 1:10–11). A similar motif of dual testimony appears in Revelation, where two witnesses prophesy during apocalyptic events (Revelation 11:3).

Responses to these angelic encounters vary in the Gospel narratives. In Matthew’s account, Roman guards stationed at the tomb experience an earthquake and witness the angel but later report to the chief priests, who instruct them to claim that Jesus’ body was stolen while they slept (Matthew 28:2–15). Earlier in the narrative, King Herod responds to the Magi’s report of the star signaling Jesus’ birth not with reverence but with an attempt to deceive the Magi and ultimately orders the killing of male infants in Bethlehem (Matthew 2:7–16).

Some commentators interpret these accounts as illustrating a broader contrast in responses to divine revelation. Early Church Father John Chrysostom wrote, “The appearance of angels is not to bring fear, but to call men to wonder.”Chrysostom, John. Homilies on the Gospel of Matthew. Nicene and Post-Nicene Fathers, First Series, Vol. 10. Edited by Philip Schaff. Author C.S. Lewis similarly remarked, “Miracles are a retelling in small letters of the very same story which is written across the whole world in letters too large for some to see.”Lewis, C.S. (1947). Miracles: A Preliminary Study. HarperOne. These reflections have been cited in discussions about the differing human responses to reported angelic activity in the biblical texts. See also

Resurrection of Jesus

Ascension of Jesus

Angels in Christianity

Women in the Bible

Witnesses in the Bible

Whirlingmerc (talk) 18:05, 13 May 2025 (UTC)