The historical reliability of the New Testaments and Gospels (knowing the New Testament is reliable)
What to Know
Jewish Expectations of the Messiah: The Jewish people anticipated a triumphant, eternal ruler as their Messiah. Scriptures such as 2 Samuel 7:12-13 and Daniel 7:14 describe a reigning, everlasting king, making the idea of a suffering, dying Messiah unthinkable at that time. Even the disciples initially struggled to reconcile this concept, as seen in Peter’s reaction in Matthew 16:22 and the crowd’s confusion in John 12:33-34.
The Paradox of the Crucifixion: Crucifixion was a symbol of being cursed by God, according to Deuteronomy 21:23, and was reserved for criminals. Despite this, Jesus’s death on the cross became the centerpiece of the gospel message, as Paul explains in Galatians 3:13-14. The unlikely nature of this event underlines the sincerity of the disciples’ proclamation—they believed it truly happened.
Abandonment and Unlikely Burial: All of Jesus’s disciples fled during His arrest and crucifixion (Matthew 26:35; Mark 14:50). His body was buried not by His followers, but by Joseph of Arimathea and Nicodemus — members of the Sanhedrin, the council that condemned Him. This unexpected detail strengthens the credibility of the accounts, as these prominent figures would have publicly refuted a fabricated story.
In this post, we will reference Biblical passages to highlight why it is remarkable that the disciples and other Jews of Jesus's time responded as they did. These individuals were deeply familiar with the Scriptures and well-versed in its teachings. Therefore, understanding what the Bible says on this matter is essential, as it underscores how improbable it would have been for someone of Jewish heritage to fabricate these events, given their significant implications.
A Suffering and Dying Deliverer: The idea of a suffering and dying Messiah, especially one mocked by the religious leaders of the time, would have been unthinkable to Jews of that era. The Jewish people anticipated a Messiah who would reign eternally, as seen in passages like 2 Samuel 7:12-13: "I will establish the throne of His kingdom forever." Likewise, in Daniel 7:14, the "Son of Man" — a title Jesus frequently used for Himself — is described as being given "dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed." The Jewish people, including Jesus's followers, expected a triumphant Messiah, not one who would die, particularly in a public and humiliating manner. This is evident in Peter's reaction before Jesus's crucifixion: "Peter took Him aside and began to rebuke Him, saying, 'God forbid it, Lord! This shall never happen to you! (Matthew 16:22)'" Similarly, the crowd's confusion is recorded in John 12:33-34: "We have heard from the Law that the Christ is to remain forever; and how is it that You say, 'The Son of Man must be lifted up'?"
While the Old Testament, notably in Isaiah 53, did foretell the Messiah's death, it is clear from these passages that the Jews of Jesus's time struggled to reconcile these prophecies with their expectations. They did not grasp that these promises would be fulfilled in stages. Given this context, why would Jesus predict His own humiliating death at the hands of Jewish leaders? Why would His disciples continue to proclaim this message after His death, even to the point of enduring their own excruciating deaths? The most plausible answer is that they believed it to be true.
2. The Nature of Jesus's Death: The crucifixion of Jesus Christ adds another layer of improbability to the idea that this story was fabricated. Dying on a cross was a symbol of being cursed by God and was reserved by the Romans for criminals. Deuteronomy 21:23 states, "...for he who is hanged is accursed of God." Paul echoes this in Galatians 3:13, acknowledging how contradictory it might seem for the Messiah, who claimed to be sent by God, to die such a death. This paradox likely contributed to Paul's initial persecution of the church, yet it later became central to his message. Paul explains its significance: "Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, 'Cursed is everyone who hangs on a tree'), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith" (Galatians 3:13-14).
3. Abandonment and Burial by Unlikely Figures: Another unlikely element of Jesus's death is that He was abandoned by all His disciples and buried not by them, but by Joseph of Arimathea and Nicodemus — two prominent members of the Jewish council that had sentenced Him to death. The Gospels recount that "Then all the disciples forsook Him and fled" (Matthew 26:35; Mark 14:50). Including such an embarrassing detail would have little purpose unless it were true. Furthermore, rather than being given an honorable burial by His followers, Jesus was buried by Joseph of Arimathea and Nicodemus, as recorded in John 19:38-42. Both were respected members of the Sanhedrin, the council that condemned Jesus to death (Mark 15:43; John 3:1). If this account were false, these men would have been the first to refute it publicly. The fact that this narrative spread only reinforces the likelihood that it truly happened.
Sources
2 Samuel 7:12-13 - Bible passage referring to the Messiah's eternal reign.
Daniel 7:14 - Describes the everlasting dominion of the "Son of Man."
Matthew 16:22 - Peter's reaction to Jesus predicting His death.
John 12:33-34 - The crowd's confusion over the Messiah's predicted death.
Isaiah 53 - Prophecy of the suffering servant.
Deuteronomy 21:23 - The curse associated with hanging on a tree.
Galatians 3:13-14 - Paul’s explanation of the significance of Christ’s crucifixion.
Matthew 26:35; Mark 14:50 - The disciples abandoning Jesus.
John 19:38-42; Mark 15:43; John 3:1 - The burial of Jesus by Joseph of Arimathea and Nicodemus.