Seems to have been about perfect timing to me, actually, joking aside.
It's one thing to say so, another to make an argument. Given two options--
A. Manifesting a deity in a remote province of the Roman empire roughly two thousand years before any reliable methods of verifying it were invented and during a time period when reports of prophets and messiahs were common throughout the known world.
or
B. Manifesting a deity in full view of a camera so that the event can be witnessed by everyone and simultaneously copied and stored on millions of independent servers and personal computers so the authenticity could not be seriously questioned--
I'll take option B. In the Christian tradition God knew in advance that these technologies would one day exist. Even a rudimentary printing press would have radically improved the preservation of the so-called 'inerrant' word of God. Instead, what we get is a bunch of second hand reporting followed by hand copying, a thousand years of which can't amount to the quality of a single Xerox machine flashing a "low toner" warning.
Also, one thing I'll mention that's worth mentioning:
The Biblical accounts of Jesus are independent sources, written by different people at different times to different audiences. Just because we group them all together into one book now, doesn't discredit the strength of evidence in originally having multiple accounts independent of each other testifying to the same things.
Yes, but in the case of the synoptic gospels, Matthew and Luke borrow from Mark. We've got a little game of telephone going on even there. They're only sort-of independent sources, but more importantly, none of them are actually "witnesses." They only tell second or third-hand accounts (no real way of knowing), and there's no argument to be had on this point because we don't even know who wrote them. The names were attached later.
This brings up a second point, which is even if all four of these books
were independent, eye witness accounts, they would still be very poor evidence for something like the resurrection. You can find plenty of independent, first hand, eye witness accounts of alien abductions, but almost nobody believes in that stuff. With religion it seems the rust of age miraculously makes the evidence stronger (but no one seems very eager to explain why).
Going along with that, the minute details of the accounts just aren't made as emphasis. A lot of Biblical literature is unique in genre - it's not historical, but it does record history. It's not fiction, but it does have elements of legend. It's not poetry, but it does use illustrations. The gospel accounts were, according to Christian tradition, never meant to be academic or scientific and contain "errors" in details, even quotes that aren't verbatim. That doesn't mean they aren't inerrant or uninspired by the Holy Spirit, it just means that our presupposition towards what they're purposed for is mistaken. It's like saying, "Jesus can't be true or the Son of God because he said mustard seeds are the smallest of seeds and we know there are smaller seeds than that." Well, no, because Jesus isn't a botanist and wasn't teaching biology.
Okay, but why would an all-knowing God add elements of fiction to his revelation of supreme and absolute truth? Why muddy the waters, especially when doing so makes your half-history/half-legend story indistinguishable from every other half-and-half myth before, during, and after the one you're trying to convince the world is the only authentic one ever written?
I've made this argument before, but it bears repeating. God's resources are literally infinite to spread a pretty simple message. Given that this is the case, the sheer amount of confusion and bluster surrounding Christianity (and the gospels), the endless and ongoing schisms, misunderstandings, and misinformation is itself an argument against divine origins. When uneducated primitive humans record legendary stories, this is exactly what we expect them to look like. Why is it God couldn't do any better, given his power? It's an honest question.