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| If the only references to the trial
of Jesus
came from Christian sources, there might be reason to wonder if such a
trial ever took place--or indeed, even if Jesus ever existed.
Fortunately,
there are a few important surviving references to the trial of Jesus in
non-Christian
writings. One comes from Publius Cornelius Tacitus, a Roman
historian
who was hostile to the Christian movement. Other references can
be found in the writings of Josephus,
a Jewish historian, the Talmud, and Mara bar Serapion, a Syrian
prisoner. Each of these references confirms three central
facts: that there was a leader of a movement called Jesus (or Christ),
that Jesus was executed, and that the movement that Jesus was part of
survived
his death. Jesus, however, is variously portrayed in these
writings as a troublemaker (Tacitus), a teacher (Josephus), a sorcerer
or magician (Talmud), and a wise king (Serapion). |
| Tacitus was a
member
of the Roman consular nobility committed to the senatorial ideals of
the
Roman republic. He detested both Christians and Jews.
Tacitus wrote of the fire that consumed much of Rome in 64 C.E. during the reign of Nero and the chaos which followed the fire. Then Tacitus reported that Nero fixed blame for the disaster on Christians: |
| Nero fastened the guilt and inflicted the most exquisite
tortures on
a class hated for their abominations, called Christians by the
populace. Christus, from whom the name had its origin, suffered the
extreme penalty
during the reign of Tiberius at the hands of one of our procurators,
Pontius
Pilate, and a most mischievous superstition, thus checked for the
moment,
again broke out not only in Judaea, and the first source of the evil,
but
even in Rome, where all things hideous and shameful from every part of
the world find their centre and become popular. Accordingly,
an arrest was first made of all who pleaded guilty; then, upon their
information,
an immense multitude was convicted, not so much of the crime of firing
the city, as of hatred against mankind. Mockery of every sort was
added to their deaths. Covered with the skins of beasts, they
were
torn by dogs and perished, or were nailed to crosses, or were doomed by
the flames and burnt, to serve as a nightly illumination, when daylight
had expired.
Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed. |
| Josephus was an
aristocratic
Jewish historian. The Sanhedrin placed Josephus in command of
Galilee
during the uprising against the Romans. He later settled in Rome
following Nero's persecution of the Christians. The major purpose
of his writings seems to have been to commend Judaism to Romans.
A pharisee of priestly descent, Josephus wrote critically of the
Zealots,
who he blamed for the destruction of the Temple in Jerusalem in 70
C.E.
Christian scribes edited the writings of Josephus, probably adding references that surfaced in some versions to the performance of miracles by Jesus and to the ascension of Jesus three days after his death. Historians reconstructing the account of Josephus generally omit those references as interpolated. Josephus makes two references to Jesus. In one reference, he refers to the stoning to death of James in 62 C.E., calling James "the brother of Jesus who is called Christ." The other, more significant reference to Jesus follows: |
| About the same time there lived Jesus, a wise man for he was a performer of marvelous feats and a teacher of such men who received the truth with pleasure. He attracted many Jews and many Greeks. He was the Christ. When Pilate sentenced him to die on the cross, having been urged to do so by the noblest of our citizens; but those who loved him at the first did not give up their affection for him. And the tribe of the Christians, who are named after him, have not disappeared to this day. |
| The Talmud is
the central text of mainstream Judaism. It is a compilation of
rabbinical teachings compiled over a period of about three hundred
years, from roughly 200 C.E. to 500 C.E.
The Talmud contains several
possible references to Jesus, but the one passage that most clearly
describes the events surrounding his death is the one that
follows. The passage suggests that Jesus (Yeshu) was a person of
some influence and a magician of sorts. The passage suggests that he
enticed people to apostasy, which under Jewish law was a crime
punishable by stoning. The Talmud suggests no role for Roman
authorities in the execution of Jesus. |
| On the eve of the Passover Yeshu (Jesus) was hanged. For forty days before the execution took place, a herald went forth and cried, "He is going forth to be stoned because he practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favor, let him come forward and plead on his behalf." But since nothing was brought forward in his favor he was hanged on the eve of the Passover!-- Ulla retorted, "Do you suppose that he one for whom a defense could be made? Was he not a mesith [enticer], concerning whom Scripture says, Neither shalt thou spare, neither shalt thou conceal him? With Yeshu, however, it was different, for he was connected with royalty [or well-connected]." |
| Mara bar Serapion was a Syrian prisoner to wrote a letter to his son in 73 C.E. or later that has survived. The letter exhorts his son to seek wisdom. |
| What advantage did the Athenians gain from putting Socrates to death? Famine and plague came upon them as a judgment for their crime. What advantage did the men of Samos gain from burning Pythagoras? In a moment their land was covered with sand. What advantage did the Jews gain from executing their wise king? It was just after that that their kingdom was abolished. God justly avenged these three wise men: the Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die for good; he lived on in the teaching of Plato. Pythagoras did not die for good; he lived on in the statue of Hera. Nor did the wise king die for good; he lived on in the teaching which he had given. |
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