The individuals trembled in fear, and the two beings who appeared to them stated, 'Why are you seeking the Living One among the dead? He is not here: He has risen (Luke 24:5-6). Come, observe the place where the Lord was laid.' The women entered the tomb and encountered a young man, described as an angel, dressed in white, seated on the right side. This angel instructed them, 'Do not be afraid. You are searching for Jesus the Nazarene, who was crucified; He has risen; He is not here. This is where He was placed (Mark 16:6). Recall how He spoke to you while in Galilee, saying that the Son of Man must be handed over to sinful men, be crucified, and rise again on the third day.' They remembered His words (Luke 24:6-8). 'Go quickly and inform His disciples that He has risen from the dead and goes ahead of you to Galilee; there you will see Him.'
The accounts shared by the first three Evangelists align closely, with the only difference being in the number of angels and the location of their appearance. Matthew and Mark refer to one angel, identified as an angel by Matthew and a young man by Mark, while Luke mentions two men appearing to them. The variation in titles—angel, youth, husband—is not critical. Angels, being spiritual beings, often manifest in a recognizable form for humans; thus, the dazzling appearance of the angel may have led some women to perceive him as a young man, while others saw him as a man in general. It is also plausible that one group of women saw one angel while another group saw two. The evidence of Jesus' resurrection is not diminished by the number of angels present; what truly matters is the message conveyed by the speaking angel and the presence of another who did not speak is secondary to the narrative’s intent. This explains why two Evangelists mention the speaking angel while the third adds that another angel was also present.
Regarding the location where the angel delivered this message, the Evangelists appear to differ. Luke's writing does not clarify whether the angel spoke from inside or outside the tomb. Mark indicates that the speaking angel was within the tomb. Although Matthew notes that the angel rolled away the stone at the tomb's entrance and sat on it (Matt. 28:2), he does not specify the exact moment he addressed the women; perhaps the phrase 'Come, see the place where the Lord lay' implies the angel spoke from outside, likely on the stone. Since the stone had been rolled away before the women arrived, it is conceivable that the soldiers witnessed the angel on the stone, causing them to tremble and faint (Matt. 28:4), while the women may have first encountered him inside the tomb. Another possibility is that an angel appeared outside to all the women, announcing that Christ had risen, then invited them into the tomb to verify His resurrection; upon entering, they saw (as Mark recounts) a young man seated on the right side, and then they could have heard the angel's voice invoking them again within.
Nevertheless, the crux of the matter for the Evangelists was establishing that the stone was rolled away, that the tomb was empty, and that this emptiness was clarified to the women by the angelic message; the number of angels present or the specifics of the location of the speech is not of central importance. They did not conduct investigations or document every minor detail; rather, they focused solely on the key events which affirmed their belief that Christ had genuinely risen from the dead.
Objections to the Resurrection of Christ were raised primarily by those who doubted Jesus Christ as the God-man. These objectors aimed to prove the Evangelists' testimonies unreliable regarding His resurrection, understanding that discrediting this miracle would also undermine faith in Him as the God-Man, the Son of God. Yet all such efforts proved fruitless. The reality of Christ’s resurrection stands substantiated, and the skeptics' arguments are dispelled.
The first objection arises from the assertion noted in Matthew 27:65, which is explored in detail. The second objection claims that Jesus did not truly die on the cross and that He was buried in a state of unconsciousness. This claim falters when analyzed from both scientific and medical perspectives. Professor A. Shiltov, in his work 'Thoughts on the God-Man,' discusses how the scourging and torture of Jesus prior to crucifixion led to extreme exhaustion and possibly life-threatening conditions, evident from the blood and water that flowed from His side when pierced. The severe injuries from the nails in His hands and feet and the piercing of His lungs inevitably resulted in death, making it implausible that He could have survived.
Even if Christ were to be thought of as merely unconscious during this ordeal, the grievous injury inflicted by the spear would have culminated in the immediate cessation of life. Should he not have died on the cross and consequently not risen again, that would categorize Christ as an ordinary man. Professor Shiltov further asserts that a person with such critical wounds could not walk until they healed, which would take at least two weeks. Yet, on the third day, Christ not only traversed from Jerusalem to Emmaus but also returned on the same day to manifest to the ten Apostles—journeys that an ordinary man could not undertake under such dire conditions. Only the God-man, with His renewed and glorified body, could have accomplished such feats.
Moreover, if one were to entertain the notion of Christ not dying, it raises questions of credibility; to convince His disciples of the resurrection, He would need to deceive them, vanishing thereafter into obscurity, which would render Him a deceiver. Few dare label Him as such, other than those entrenched in their misconceptions. Atheists, who may refute His divine nature, still regard Him as a paragon of morality.
The objection claiming that Jesus did not die is so unfounded that even D. Strauss counters it. He stated that a person emerging from the tomb in a half-dead state would certainly not instill in the disciples the impression of victory over death and the grave, nor could such a return to life change their grief into enthusiasm or elevate their reverence for Him to adoration. Therefore, it must be concluded that Jesus Christ did, indeed, die.
The third objection pertains to the supposed self-delusion of the Apostles. D. Strauss and his contemporaries acknowledge that the disciples of Jesus could only become effective evangelists through a firm belief in His literal resurrection; however, they propose that this belief stemmed from a psychological state where they dreamed of their Master’s resurrection, mistaking visions for reality.
To ascertain the mental state of the Apostles after Christ's crucifixion, we should first consider expert insights into visions or ghosts. Professor Shiltov remarks that it is psychologically improbable for those grieving the death of their beloved Master to perceive ghosts since desolation and despair inhibit hallucinations. The ability to visualize such phenomena typically requires heightened sensitivity, which is rare, especially among ordinary individuals. Furthermore, the same spirit cannot be seen by multiple people simultaneously.
Thus, if the Apostles stood as simple men with healthy dispositions, even in a state of sorrow, the likelihood of them experiencing shared hallucinations would be remote. As for the notion of 'doubles,' Shiltov explains that for an apparition to be perceived, the original must be present, implying that if the Apostles beheld a double of Jesus, then He must have been physically present, further complicating the argument against His resurrection.
Additionally, phenomena attributed to telepathy reveal that appearances typically occur in moments of pending danger or severe distress, and visibility exists only to those closely connected to the individual in distress. According to Professor Shiltov, scientific analysis does not support the idea of Jesus' spirit appearing to the Apostles. Furthermore, an apparition lacks physical form and cannot communicate or consume food. Since the Lord showed His hands, feet, and side to the Apostles, interacting and sharing meals with them, it confirms that He was not merely a ghost but the risen Jesus Christ.
While it may be disconcerting to observe the apostles’ lack of faith in their Master’s divinity, upon reflection, one might recognize that this was part of God’s design. It was His purpose to lead the apostles into a conscious belief in Jesus as the Son of God, ensuring they could not be accused of blind faith or thoughtlessness. Their strong assurance was necessary, as it would form the foundation upon which the Church of Christ would be built.
Understanding their initial disbelief provides insight into the transformation they experienced. Demanding substantial proof, the Apostles ultimately accepted that Jesus had risen, which opened their hearts that had previously been hardened. However, they wrestled with the thought of why the risen Christ did not declare Himself as King of Israel, questioning why He appeared to delay establishing His kingdom.
This uncertainty led them to gather in Jerusalem, awaiting another appearance from the Lord. At last, on the fortieth day post-resurrection, the Lord presented Himself, taking them to the Mount of Olives, where discussions of His Second Coming and the End Times had previously taken place. By recalling His earlier teachings, the apostles projected their expectations onto their awaiting Messiah, asking, ‘Is it at this time, Lord, that You are restoring the kingdom to Israel?’ (Acts 1:6). However, the Lord had repeatedly clarified that His kingdom was not earthly; the Apostles were unable to grasp this until the Holy Spirit enlightened them.
To their inquiry, He replied, ‘It is not for you to know the times or seasons the Father has set by His own authority; but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth’ (Acts 1:7-8). After these words, He lifted His hands, blessed them, and ascended into heaven, with a cloud obscuring their view (Luke 24:50-51; Acts 1:9). The apostles worshipped Him and gazed upward for a significant time, now separated from their Master. The dreams of an earthly kingdom were gone, replaced by the sorrow of their loss and the abrupt end of their lofty aspirations.
In Jerusalem, they spent days reflecting on their time with Jesus, and then on Pentecost, a miraculous event unfolded. At approximately the third hour of morning, a sound accompanied by a powerful wind filled the house where they gathered, and divided tongues resembling fire rested upon each of them (Acts 2:2-3). Curious crowds gathered as many foreigners sought to understand the situation, astonished by the Apostles' proclamation in various languages.
Among those present were many Jews who recognized the Apostles as uneducated Galileans, surprised by their newfound eloquence. Peter, who had earlier denied Christ, boldly addressed the crowd, affirming, 'Men of Israel! Listen to these words: Jesus of Nazareth, a Man attested to you by God through miracles and wonders, you crucified and killed; God raised Him from the dead, of which we are witnesses. He has been exalted at the right hand of God, having received from the Father the promise of the Holy Spirit, which you now see and hear' (Acts 2:14-36). His emphatic proclamation struck the hearts of onlookers, prompting them to question how they might respond. Peter urged them to repent, and thousands were baptized that day (Acts 2:37-41).
THEOSIS