The theft of Jesus's corpse would straightforwardly require a team of coordinated and qualified men to be pulled off successfully.1 This is relevant because the assembly of a team of men with the right qualifications (see below) would seem extraordiarily difficulty and risky to pull off to any would-be organizer or even pair of organizers thinking about it.2
In addition to being immoral enough to steal, the thieves needed to be dishonorable enough to steal a corpse. This is relevant because few would consider themselves dishonorable enough to participate in corpse theft. It was far more reprehensible in an honor-shame society with a high value on corpses.
Craig Keener: “…carrying off the body was so rare that it would shock those who heard of it.” [The Historical Jesus of the Gospels (Wm. B. Eerdmans, 2009), 341.]
Any would-be thieves planning on stealing Jesus's corpse would have needed to be willing to risk their lives to retrieve it (receiving capital punishment).1 This is relevant because few would feel the risk was worth it, and they would have known that the danger of getting caught was extremely high.2
• Decree of Caesar: “It is my pleasure that sepulchers and tοmbs, which have been erected as solemn memorials of ancestors or children or relatives, shall remain undisturbed in perpetuity. If it be shown that anyone has either destroyed them or otherwise thrown out the bodies which have been buried there or removed them with malicious intent to another place, thus committing a crime against those buried there, or removed the headstones or other stones, I command that against such person the same sentence be passed in respect of solemn memorials of men as is laid down in respect of the gods. Much rather must one pay respect to those who are buried. Let no one disturb them on any account. Otherwise it is my will that capital sentence be passed upon such person for the crime of tοmb-spoilation.” [Eric M. Myers and James F. Strange, Archaeology, the Rabbis, and Early Christianity (Abingdon, 1981), 84.]