We've argued that Isaiah 53:10-11 likely refers to the resurrection of the Servant of the Lord figure in Isaiah's Servant Songs. Though there's good evidence for Jesus' resurrection from Christian sources, there's some evidence from non-Christian sources as well. So, the fulfillment of Isaiah 53:10-11 is another example of a prophecy whose fulfillment is evidenced by hostile corroboration. There was early non-Christian corroboration of the empty tomb, and some of the people who claimed to have seen Jesus after he rose from the dead were non-Christians who apparently converted to Christianity as a result of an experience they thought was an encounter with the risen Jesus. See here on James, here on Paul, and here on the likelihood that other non-Christians had such experiences. It's not an adequate response to object that people like James and Paul were Christians. The point is that they were hostile to Christianity originally and converted under circumstances relevant to what I'm arguing for in this post.
Another way of putting it is that the plausibility of the fulfillment of Isaiah 53:10-11 is significantly increased when multiple non-Christian sources support the resurrection of Jesus in multiple ways (corroborating the empty tomb, corroborating Jesus' appearing to people alive after his death). One way to appreciate the significance of this kind of evidence is to think of the alternatives. Think of how easily the situation could have been otherwise and how the case for Jesus' resurrection would be weakened if there hadn't been such hostile corroboration.
These things have a cumulative effect. Is it all just happenstance that Jesus' life lined up so well with the chronology of Daniel's Seventy Weeks prophecy, the Romans chose penal practices that align so well with relevant Old Testament passages, the figure whose life just happened to line up so well in these contexts had so many hostile sources corroborating his resurrection in various ways, etc.?
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