The Empty Tomb (Information from The Western Journal)
What is the evidence that the tomb in which Jesus was buried was discovered empty by a group of women on the Sunday following the crucifixion?
First, the resurrection was preached in the same city where Jesus had been buried. Jesus’ disciples did not go to some obscure place where no one had heard of Jesus to begin preaching about the resurrection, but instead began preaching in Jerusalem, the very city where Jesus had died and been buried. They could not have done this if Jesus was still in his tomb–no one would have believed them. No one would be foolish enough to believe a man had raised from the dead when his body lay dead in the tomb for all to see. The resurrection proclamation “could not have been maintained in Jerusalem for a single day, for a single hour, if the emptiness of the tomb had not been established as a fact for all concerned.”
Second, the earliest Jewish arguments against Christianity admit the empty tomb. In Matthew 28:11-15, there is a reference made to the Jew’s attempt to refute Christianity be saying that the disciples stole the body. This is significant because it shows that the Jews did not deny the empty tomb. Instead, their “stolen body” theory admitted the significant truth that the tomb was in fact empty. The Toledoth Jesu, a compilation of early Jewish writings, is another source acknowledging this. It acknowledges that the tomb was empty, and attempts to explain it away. Further, we have a record of a second century debate between a Christian and a Jew, in which a reference is made to the fact that the Jews claim the body was stolen. So it’s pretty well established that early Jews admitted the empty tomb.
Why is this important? Remember Jewish leaders were opposed to Christianity. They were hostile witnesses. In acknowledging the empty tomb, they were admitting the reality of a fact that was certainly not in their favor. Why would they admit that the tomb was empty unless the evidence was too strong to be denied? It’s called “positive evidence from a hostile source.” In essence, if a source admits a fact that is decidedly not in its favor, the fact is genuine.”
Third, the empty tomb account in the gospel of Mark is based upon a source that originated within seven years of the event it narrates. This places the evidence for the empty tomb too early to be legendary, and makes it much more likely that it is accurate. What is the evidence for this? A German commentator on Mark, Rudolf Pesch, points out that this pre-Markan source never mentions the high priest by name. “This implies that Caiaphas, who we know was high priest at that time, was still high priest when the story began circulating.” For “if it had been written after Caiaphas’ term of office, his name would have had to have been used to distinguish him from the next high priest. But since Caiaphas was high priest from A.D. 18 to 37, this story began circulating no later than A.D. 37, within the first seven years after the events.”