SECTION I Chapter 5 - The Writings of Josephus One of the most important historical sources on early Judaism that is still in existence today comes from the writings of Flavius Josephus. Josephus was born around 37 C.E. (slightly after Jesus' death), and died around 100 C.E. He was the son of a Judaean priest and was educated as a Pharisee. When the revolt of 66 C.E. first broke out, Josephus was the commander-in- chief of the Northern Jewish resistance against the Romans. After being captured by the Romans, he determined that any further resistance was hopeless, and from that point on, sided with the Romans. In 70 C.E. after serving as the interpreter to Titus during the final siege on Jerusalem, he moved back to Rome. There, under the patronage of successive Roman Emperors, he wrote two large histories on the Jewish people--THE JEWISH WARS and THE ANTIQUITIES OF THE JEWS. Josephus' histories are concerned with explaining to a Roman audience how his peace-loving fellow Jews, were driven into their revolt against the Romans by unscrupulous messianic pretenders who whipped up the people into a religious frenzy. He describes the Messianic pretenders as wonder-working frauds who misled the people. In reading Josephus, one has to be aware that he came from a Jewish aristocratic background, and as a guest in Rome, would want to please his Roman benefactors. A reading of Josephus will also show that his works are an apologetic defense to the causes of the Jewish Revolt itself--and contains numerous references on how ill-advised policies of some Roman governors also contributed in inciting his fellow Jews toward rebellion. Earliest Known NON-Christian Reference to Jesus Josephus' two works provide an invaluable source of information on the history of the Jews during the time of Jesus. Especially valuable to historians are the great level of detail present on the events in Palestine, whose accuracy has been verified by various archeological digs. His work, ANTIQUITIES was written around the year 93 C.E., and includes a section on Jesus and the early Christian movement. Unfortunately there appears to be evidence that his text had been "revised", probably by some later Christian copyist(s). I have included the whole text, while highlighting those areas that were probably later additions to the original. (Note this analysis borrows heavily from James H. Charlesworth, JESUS WITHIN JUDAISM--NEW LIGHT FROM EXCITING ARCHAEOLOGICAL DISCOVERIES): At about this time lived Jesus, a wise man, IF INDEED ONE MIGHT CALL HIM A MAN. For he was one who accomplished surprising feats and was a teacher of such people as are eager for novelties. He won over many of the Jews and many of the Greeks. HE WAS THE MESSIAH. When Pilate, upon an indictment brought by the principal men among us, condemned him to the cross, those who had loved him from the very first did not cease to be attached to him. On the third day he appeared to them restored to life, FOR THE HOLY PROPHETS HAD FORETOLD THIS AND MYRIADS OF OTHER MARVELS CONCERNING HIM. And the tribe of the Christians, so called after him, has to this day still not disappeared. Josephus was a Jew living in Rome, who was writing his great histories primarily for a Roman pagan audience. He would have had to have been a Christian himself to make such statements as "He was the Messiah" and so forth. Yet, as we have already seen in his JEWISH WARS, he harshly speaks out against Jewish "[i]mposters and demagogues, [who] under the guise of divine inspiration, provoked revolutionary actions and impelled the masses to act like madmen." (See Chapter 3). Also, after he surrendered to the Romans, he proclaimed the Roman general Vespasian (later named Roman emperor after his popular victory in Palestine) as the expected Jewish messiah. Later, Josephus moved to Rome, and under the patronage of Vespasian wrote his Jewish histories. There is other evidence that Josephus did not believe Jesus was the Messiah, Origen, the third century C.E. Christian leader wrote on his astonishment in reading Josephus' works--how Josephus spoke so highly of James (the brother of Jesus), while disbelieving Jesus was the Messiah. Various scholars have shown that if certain "pro-Christian" passages are removed, then the text reads more like a detached formal reporting of the situation. If this analysis is correct, here is an example of what might have approximated Josephus' original text: "At about this time lived Jesus, a wise man...He performed astonishing feats and was a teacher of such people as are eager for novelties. He attracted many Jews and many of the Greeks...Upon an indictment brought by leading members of our society, Pilate sentenced him to the cross, but those who had loved him from the very first did not cease to be attached to him... On the third day he appeared to them restored to life... The brotherhood of the Christians, named after him, is still in existence." Notice how certain phrases are really unflattering when examined carefully. For example, the text states that Jesus was a "teacher" for such people who are "eager for novelties." Also, the last sentence "The brotherhood of the Christians, named after him, is still in existence", would appear to be more appropriately written by someone who believed that this sect would NOT be in existence for a long time. Another reference to Josephus' passage on Jesus has been discovered in an Arabic work, called the BOOK OF THE TITLE. The author Agapius was a tenth century Christian Arab and bishop in Asia Minor, who read Josephus' work and translated his early source into Arabic. The translation of his work from Arabic to English, has Josephus say: "At this time there was a wise man who was called Jesus. His conduct was good, and was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned him to be crucified and to die. But those who had become his disciples did not abandon his discipleship. They reported that he had appeared to them three days after his crucifixion, and that he was alive, accordingly he was perhaps the Messiah, concerning whom the prophets have recounted wonders." Notice that although it does NOT have the controversial phrases "if indeed one might call him a man", "He was the Messiah", etc. This version also talks third person (ie "They reported") on Jesus resurrection, and he was "perhaps the Messiah". However it is obvious that any alteration here was MINOR in comparison to the Greek version that is more famous. (Of course, it is possible that there was NO deliberate alteration in this case, and any minor differences were due to the process of translating the text from Greek into Arabic!) In cross-referencing these two translations, we see that it is highly probable that Josephus had included an account of Jesus in his Jewish histories. But although he spoke respectfully of Jesus, even regarding him as a wise man--it is highly unlikely that he believed Jesus to be the messiah or a divine being. Josephus' THE WARS OF JEWS Josephus' other work, THE WARS OF THE JEWS was also originally written in Greek. A version of it that survived in the Greek Orthodox Church (in Russian and Rumanian) also contains passages referring to Jesus and John the Baptist. Some of these passages clearly depict Jesus' divinity and are clearly revisions by a later Christian editor. These have been italicized to differentiate them from the rest of the text. Note especially how (in the non-italicized passages) the writer is depicting more matter-of-fact events about Jesus. Also notice the overriding concern how Jesus' ministry will stir the people to revolt against the Romans! The section on Jesus is given intact here. It occurs immediately after a discussion by Josephus on John the Baptist. (See Section II, Chapter 3). Note I have conservatively highlighted passages that could be possible interpolations. "The Ministry and Crucifixion of Jesus "It was at that time that a man appeared--IF "MAN" IS THE RIGHT WORD-- WHO HAD ALL THE ATTRIBUTES OF A MAN BUT SEEMED TO BE SOMETHING GREATER. HIS ACTIONS, CERTAINLY, WERE SUPERHUMAN, FOR HE WORKED SUCH WONDERFUL AND AMAZING MIRACLES THAT I FOR ONE CANNOT REGARD HIM AS A MAN; YET IN VIEW OF HIS LIKENESS TO OURSELVES I CANNOT REGARD HIM AS AN ANGEL EITHER. EVERYTHING THAT SOME HIDDEN POWER ENABLED HIM TO DO HE DID BY AN AUTHORITATIVE WORD. Some people said that their first Lawgiver had risen from the dead and had effected many marvelous cures; others thought he was a messenger from heaven. However, in many ways he broke the Law--for instance, he did not observe the Sabbath in the traditional manner. At the same time his conduct was above reproach. He did not need to use his hands: A word sufficed to fulfill his every purpose. Many of the common people flocked after him and followed his teaching. There was a wave of excited expectation that he would enable the Jewish tribes to throw off the Roman yoke. As a rule he was to be found opposite the City on the Mount of Olives, where also he healed the sick. He gathered round him 150 assistants and masses of followers. When they saw his ability to do whatever he wished by a word, they told him that they wanted him to enter the City, destroy the Roman troops, and make himself king; but he took no notice. When the suggestion came to the ears of the Jewish authorities, they met under the chairmanship of the high priest and exclaimed: "We are utterly incapable of resisting the Romans; but as the blow is about to fall we'd better go and tell Pilate what we've heard, and steer clear of trouble, in case he gets to know from someone else and confiscates our property, puts us to death, and turns our children adrift." So they went and told Pilate, who sent troops and butchered many of the common people. He then had the Miracle-worker brought before him, held an inquiry, and EXPRESSED THE OPINION THAT HE WAS A BENEFACTOR, NOT A CRIMINAL OR AGITATOR OR A WOULD-BE KING. THEN HE LET THEM GO, AS HE HAD CURED PILATE'S WIFE WHEN SHE WAS AT THE POINT OF DEATH. Returning to his usual haunts he resumed his normal work. When the crowds grew bigger than ever, he earned by his actions an incomparable reputation. THE EXPONENTS OF THE LAW WERE MAD WITH JEALOUSY, AND GAVE PILATE 30 TALENTS TO HAVE HIM EXECUTED. ACCEPTING THIS BRIBE, he gave them permission to carry out their wishes themselves. So they seized him and crucified him in defiance of all Jewish tradition. In the time of Cuspius Fadus and Tiberius Alexander many of the Miracle-worker's followers came forward and declared to the adherents of their master that, although he had died, he was now alive and would free them from their slavery. Many of the common people listened to their preaching and accepted their call--not because they were men of mark, for they were working men, some only shoemakers, others cobblers, others labourers. BUT THEY WORKED MARVELLOUS "SIGNS"; IN FACT NOTHING WAS BEYOND THEIR POWER. Seeing the unsettlement of the people, these excellent procurators decided after consulting the scribes to arrest the men and put them to death, for fear that the movement, though of no consequences at the moment, might end in a major upheaval. BUT IN FACE OF THE "SIGNS", THEY HESISTATED AND DARED NOT TAKE ANY ACTION, CONVINCED THAT NO MEDICAL TREATMENT COULD ACCOUNT FOR SUCH MARVELLOUS CURES, AND SURMISING THAT IF THESE WERE NOT THE WORK OF GOD HIMSELF THEY WOULD SOON BE SHOWN UP. So they gave the men complete freedom of action. Later, however, they were persuaded by the scribes to send them to Rome or Antioch to be tried, banishing others to distant countries. (R.T. HERFORD, CHRISTIANITY IN TALMUD AND MIDRASH (NEW YORK: KTAV, 1903), p 37, quoted by JESUS OUTSIDE THE GOSPELS, R. Joseph Hoffman, (Prometheus Books) 1984, pp55-9 Many interpolations are obvious: If Jesus could cure Pilate's wife "when she was at the point of death" it seems strange that a mere bribe could convince him to later have Jesus crucified. And also such lines as "But they worked marvelous "signs"; in fact nothing was beyond their power" are obvious lines written by Christians. But there are also descriptions that sound authentic to Josephus. Let me repeat the passage above without the obvious interpolations: "Many of the common people flocked after him and followed his teaching. There was a wave of excited expectation that he would enable the Jewish tribes to throw off the Roman yoke. As a rule he was to be found opposite the City on the Mount of Olives, where also he healed the sick. He gathered round him 150 assistants and masses of followers. They told him that they wanted him to enter the City, destroy the Roman troops, and make himself king; but he took no notice. When the suggestion came to the ears of the Jewish authorities, they met under the chairmanship of the high priest and exclaimed: "We are utterly incapable of resisting the Romans; but as the blow is about to fall we'd better go and tell Pilate what we've heard, and steer clear of trouble, in case he gets to know from someone else and confiscates our property, puts us to death, and turns our children adrift." So they went and told Pilate, who sent troops and butchered many of the common people. He then had the Miracle-worker brought before him, held an inquiry. Then he let him go. Returning to his usual haunts he resumed his normal work. When the crowds grew bigger than ever, he earned by his actions an incomparable reputation. So they seized him and crucified him in defiance of all Jewish tradition. In the time of Cuspius Fadus and Tiberius Alexander many of the Miracle- worker's followers came forward and declared to the adherents of their master that, although he had died, he was now alive and would free them from their slavery. Many of the common people listened to their preaching and accepted their call--not because they were men of mark, for they were working men, some only shoemakers, others cobblers, others labourers. Seeing the unsettlement of the people, these excellent procurators decided after consulting the scribes to arrest the men and put them to death, for fear that the movement, though of no consequences at the moment, might end in a major upheaval. So they gave the men complete freedom of action. Later, however, they were persuaded by the scribes to send them to Rome or Antioch to be tried, banishing others to distant countries." (R.T. HERFORD, CHRISTIANITY IN TALMUD AND MIDRASH (NEW YORK: KTAV, 1903), p 37, quoted by JESUS OUTSIDE THE GOSPELS, R. Joseph Hoffman, (Prometheus Books) 1984, pp55-9) What Christian would call their persecutors "excellent procurators" who wanted to arrest early Christians, not from "fear of the movement" itself, but due to concern it "might end in a major upheaval" or revolt. It's as if a sentence was taken out why they decided to give the Christians freedom of action. Possibly the scribes had talked them out of it. Later however, after consulting the scribes again, these same "excellent procurators" determined it best to arrest the Christians, or banish them to other distant countries. It is also interesting to note the heavy references to revolutionary activity in this passage. The Jewish authorities are concerned that THEY will be punished by the Romans if Jesus' activity stirs up the people into a revolt--Josephus also mentions how Pilate was known to "butcher" the common people in the interests of keeping the peace. As we shall see in the next chapters, these references to revolt have been almost completely removed in the gospel accounts of Jesus--this despite the fact that historians today know that this revolutionary background was probably the most important factor in the environment against which Jesus lived and preached! The gospel writers of Matthew, Mark, Luke, and John generally present Jesus as a SPIRITUAL leader, who wasn't recognized by the Jews as the Messiah because they were so absorbed into looking for a POLITICAL leader or king. In this way, the revolutionary background in Palestine against which Jesus lived and preached was greatly downplayed! Only the gospel of John makes a DIRECT reference to this political environment. When the Pharisees found out that Jesus had miraculously raised Lazarus from the dead, the gospel writer John wrote how they and the chief priests openly worried about being punished by the Romans for any appearance of revolutionary activity: "'What are we to do? For this man performs many signs. If we let him go on thus, everyone will believe in him, and the Romans will come and destroy both our holy place and our nation.'" (John 11:47-8) Silence of other Contemporary Writers on the Existence of Jesus Christ As we have seen, Josephus wrote on the life of Jesus in his ANTIQUITIES and WAR OF THE JEWS. However, the subject of Jesus does not consume much of the author's attention. His ANTIQUITIES OF THE JEWS is comprised of some twenty volumes. Close to forty chapters are devoted to the life of just one king. Yet Jesus is not given much more space than obscure robbers and rebellious leaders in Josephus' ANTIQUITIES. It would seem that Josephus never dreamed of the monumental importance that would later be attached to his small entry on Jesus of Nazareth. (John E. Remsburg, THE CHRIST, Prometheus Books, New York, 1994). Other contemporary writers of Josephus (living either during the time or a century later after the death of Jesus) were basically silent on the miraculous happenings purported by the gospel writers. Even important Roman writers such as: *Petronius *Seneca *Pliny the Elder *Pliny the Younger *Juvenal *Martial *Plutarch *Tacitus *Seneca have little or nothing to say on Jesus himself. Tacitus and Seneca DO have a brief reference to the existence of "Christians" who worshiped a crucified leader called the Christ. (See Chapter 9) These statements were only made in passing, and to explain current events. Even Philo (c 20 B.C.E.-50 C.E.) never referred to Jesus in any of his religious writings. It would seem that Philo nor other contemporary pagan writers had even heard of Jesus during his lifetime or shortly after his death. (References only occurred as Christian followers became a large enough group for others to take notice.) *** In looking for clues to the historical Jesus, it will be instructive to get as close in time as possible to the real events. To do this we will first analyze the lifestyle and beliefs of the very first group of Christians that actually knew Jesus--that is, the community of the Jewish Christians who patiently prayed and waited in Jerusalem for the coming of their messiah.