Swoon hypothesis

Ahmadiyya perspective

According to the late 19th century writings of Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement, the theological basis of the Ahmadi belief is that Jesus was only "in a swoon"^[10] when he was taken down from the cross. Ahmad argued that when Jesus was taken down from the cross, he had lapsed into a state similar to Jonah's state of "swoon" in the belly of a fish. Mirza Ghulam Ahmad interpreted the phrase in Deuteronomy 21:23: kī qilelat Elohim taluy, "… for a hanged man is the curse of God", as suggesting that "God would never allow one of His true prophets to be brutally killed in such a degrading manner as crucifixion". Following his ordeal, Jesus was cured of his wounds with a special 'ointment of Jesus' (marham-i ʿIsā).".^[11][12][13]

Other perspective

Indian Scholar Rajneesh has also argued that Jesus survived the Crucifixion and his argument is similar to swoon hypothesis ^[14]

Short Stay of Jesus on the Cross

It was uncommon for a crucified healthy adult to die in the time described by the Gospels; the Gospel of Mark reports that Jesus was crucified at nine in the morning and died at three in the afternoon, or six hours after the crucifixion. Pilate was surprised to hear that Jesus had died so soon (Mk 15:44). The average time of suffering before death by crucifixion is claimed by some to have been observed to be 2–4 days; moreover, the 17th century philosopher Justus Lipsius claims that victims of crucifixion survive for as long as 9 days.^[15]

However, the precise duration of crucifixion until death occurs would depend on the type of crucifixion, the amount of blood loss already inflicted from the flogging and scourging performed beforehand, and the general physical health of the individual being executed. Also, if a spear was thrust into the exposed side of Jesus as expressly recorded in the Gospel of John account, such an event could have inevitably contributed to an extremely rapid death absent immediate, sophisticated medical attention.

Lack of Eye-Witness Accounts of Jesus' Dead Body

Further support for the swoon hypothesis is leant by the fact that Jesus' body, as per the Gospel narratives, is not seen by eye-witnesses nor reported upon as such after his death. No elaborate funeral arrangements and no public viewing of the corpse are recorded to have taken place. Jesus' body is removed from the cross into the custody of his executioner, Pontius Pilate. Soon thereafter, Jesus' body is given by Pilate to a member of the Jewish council, Joseph of Arimathea, a wealthy man and a secret follower of Jesus. Then Joseph of Arimathea, along with a Pharisee named Nicodemus, wrap Jesus' body in linen and transport the body to a nearby, stone-covered burial chamber.^[16]

Jewish religious law (halacha) forbids embalming, and therefore Jews generally bury their dead as soon as possible: "Jewish burials take place as quickly as possible, following a principle of honoring the dead (k'vod hamet).^[17] As such, the treatment of Jesus' body post-crucifixion, as recorded in the Gospel narratives, agrees entirely with what one who is familiar with the relevant customs and religious traditions would expect.

Thus the transfer of Jesus' body by the local authorities into the hands of a rich influential follower of Jesus, who executes a quick burial (as above), add support to the swoon hypothesis, by allowing a swooned Jesus to be removed from the cross, quickly hidden away from public scrutiny, with room to recover from his ordeal in an above ground burial chamber on private property.

Jesus' state of health

The swoon hypothesis has been criticized by many, including medical experts who, based on the account given in the New Testament, conclude that Jesus was definitively dead when removed from the cross.^[18] Many others consider it unlikely that Jesus would be capable of inspiring faith in those who saw him after barely surviving a crucifixion, including the 19th century rationalist theologian David Strauss, who wrote: "It is impossible that a being who had stolen half dead out of the sepulchre, who crept about weak and ill and wanting medical treatment... could have given the disciples the impression that he was a conqueror over death and the grave, the Prince of life: an impression that lay at the bottom of their future ministry."^[19]

Medical arguments

Using the work of Samuel Haughton, commentators Frederick Charles Cook and Josh McDowell argued that the death of Jesus in the Gospels could not have been fabricated, as the text displays medical knowledge not available at the time. Haughton wrote that the description in the Gospel of John of the flowing of "blood and water" after the soldier pierced Jesus' side with a spear was prescient of an as-yet undiscovered medical condition called respiratory acidosis: "... With the foregoing cases most anatomists who have devoted their attention to this subject are familiar; but the two following cases, although readily explicable on physiological principles, are not recorded in the books (except by St. John). Nor have I been fortunate enough to meet with them."^[20][21]

Medical authorities W. D. Edwards, W. J. Gabel and F. E. Hosmer offered the following analysis in regard to the New Testament Greek and the medical data:

"Jesus of Nazareth underwent Jewish and Roman trials, was flogged, and was sentenced to death by crucifixion. The scourging produced deep stripelike lacerations and appreciable blood loss, and it probably set the stage for hypovolemic shock, as evidenced by the fact that Jesus was too weakened to carry the crossbar (patibulum) to Golgotha. At the site of crucifixion, his wrists were nailed to the patibulum and, after the patibulum was lifted onto the upright post (stipes), his feet were nailed to the stipes. The major pathophysiologic effect of crucifixion was an interference with normal respirations. Accordingly, death resulted primarily from hypovolemic shock and exhaustion asphyxia. Jesus' death was ensured by the thrust of a soldier's spear into his side. Modern medical interpretation of the historical evidence indicates that Jesus was dead when taken down from the cross."^[22]

Referencing the famed Romano-Jewish historian Josephus, scholar William Lane Craig argues:

"Josephus tells of how he had three acquaintances who had been crucified removed from their crosses, but despite the best medical attention two of three died anyway (Life 75:420-21). The extent of Jesus' tortures was such that He could never have survived the crucifixion and entombment. The suggestion that a man so critically wounded then went on to appear to the disciples on various occasions in Jerusalem and Galilee is pure fantasy."^[23]