Authors: Kathleen O'Neal Gear
The Betrayal (49 page)
His words have, unfortunately, been used to support the murder of millionsâthough at the time, they were simply self-defense.
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7. You mention that the gospels of Matthew and Luke date to around 85 C.E. What do the other gospels actually date to, and who wrote them? We all know they are attributed to Matthew, Mark, Luke, and John, but you say those are made-up names. Who made them up and when?
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Yes, the documents themselves are silent as to the names of their authors. During the second century, early Christian scholars attributed the books to Mark, Matthew, Luke, and John, but nowhere in any of the texts is the author cited.
Mark dates to between 68â70 C.E., Matthew to around 80 C.E., Luke
dates to 85 C.E., and John to around 100 C.E. The earliest written works that record Jesus' life are actually seven letters from Paul, which date to the 50s, and are incorporated in the New Testament. (Scholars generally agree that Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon are genuinely from Paul's hand.) But the first versions of Mark, Matthew, Luke, and John did not appear until after the deaths of James, Peter, and Paul, which occurred just before the destruction of the Temple of 70 C.E.âalmost forty years after the death of Jesus.
dates to 85 C.E., and John to around 100 C.E. The earliest written works that record Jesus' life are actually seven letters from Paul, which date to the 50s, and are incorporated in the New Testament. (Scholars generally agree that Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon are genuinely from Paul's hand.) But the first versions of Mark, Matthew, Luke, and John did not appear until after the deaths of James, Peter, and Paul, which occurred just before the destruction of the Temple of 70 C.E.âalmost forty years after the death of Jesus.
Incidentally, the oldest surviving New Testament gospel is a 3.4-inch-tall fragment of the Gospel of John that dates to around 125â135 C.E. The earliest copies of the other gospels date to the fourth or fifth centuries.
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8. I want to know how you can claim that he did not bodily resurrect from the cross. If he didn't resurrect, what happened to his body?
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According to Jewish law, his relatives would have been required to bury him. In the sixteenth century, Rabbi Isaac Luria listed Jesus' burial site in Galilee, just north of Safed, in a graveyard he called, “the burial places of the righteous.”
Remember that the earliest version of the earliest gospel, Mark, has no resurrection, nor does the apocryphal Gospel of Thomas. We know that Matthew and Luke, written a decade or two later, include the story of the resurrection. Also, many early Christians did not believe in the resurrection. We know this because early Church leaders like Polycarp, Bishop of Smyrna, 70â156 C.E., wrote an attack against those who “denied the resurrection” by, he says, “perverting the logia of the Lord.” Apparently collections of Jesus' sayings and life story that did not include resurrection, probably more than just the gospels of Mark and Thomas, were circulating.
Scholars generally agree that Matthew and Luke used two “gospels” to compose their stories: the Gospel of Mark, which they incorporated almost word for word, and an unknown gospel that scholars refer to as the “Q” document. One of the interesting things about the Q document is that it contains no references to Jesus' miraculous birth or his resurrection. (A good analysis of this can be found in Chapter 3 of Philip Jenkins's book,
Hidden Gospels: How the Search for Jesus Lost Its Way.
)
Hidden Gospels: How the Search for Jesus Lost Its Way.
)
What seems clear is that there was an early Christian community that saw little significance in the idea of the Virgin Birth or the Resurrection, or had not yet felt the need to invent the stories. They believed that Jesus' significance lay in his words, and his words alone.
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9. Give me some examples of undeniable factual errors in the New Testament gospels.
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Let's just talk about a few of the obvious errors.
1.
Despite what the evangelists record, we know from a wide variety of historical resources that there was no eclipse of the sun during Passover of the year 30. There was an eclipse of the sun during the month of Nisan (April) in the year 33, but it was utterly invisible from Jerusalem. The only solar eclipse visible from Jerusalem during the time period in question occurred on November 24th of the year 29. There were, however, eclipses of the moon on the eve of Passover in the years 30 and 33.
Despite what the evangelists record, we know from a wide variety of historical resources that there was no eclipse of the sun during Passover of the year 30. There was an eclipse of the sun during the month of Nisan (April) in the year 33, but it was utterly invisible from Jerusalem. The only solar eclipse visible from Jerusalem during the time period in question occurred on November 24th of the year 29. There were, however, eclipses of the moon on the eve of Passover in the years 30 and 33.
2.
The authors of the gospels call Pontius Pilate the “Procurator of Judea.” That term is incorrect. Governors were not referred to as Procurators until after the reign of Claudius in 41 C.E. When Jesus was alive, Pilate was called the “Prefect of Judea,” which we know not only from Roman records, but from archaeological inscriptions that date to the period of his rule.
The authors of the gospels call Pontius Pilate the “Procurator of Judea.” That term is incorrect. Governors were not referred to as Procurators until after the reign of Claudius in 41 C.E. When Jesus was alive, Pilate was called the “Prefect of Judea,” which we know not only from Roman records, but from archaeological inscriptions that date to the period of his rule.
3.
The story of Barabbas' release invokes a tradition called the
privilegium paschale
that did not exist in the time of Jesus. Had there been either a Jewish or Roman law establishing such a Passover custom there would be a record of its application either before Jesus, or immediately after him, by some governor, bishop, or priest somewhere. There isn't. Not until the year 367 do we find a Roman law which establishes a custom for pardoning criminals on the feast of Easter, “except for those guilty of sacrilege, adulterers, ravishers, or homicides.” So, even in
367 C.E., the convicted murderer, Barabbas, would not have been eligible for release.
The story of Barabbas' release invokes a tradition called the
privilegium paschale
that did not exist in the time of Jesus. Had there been either a Jewish or Roman law establishing such a Passover custom there would be a record of its application either before Jesus, or immediately after him, by some governor, bishop, or priest somewhere. There isn't. Not until the year 367 do we find a Roman law which establishes a custom for pardoning criminals on the feast of Easter, “except for those guilty of sacrilege, adulterers, ravishers, or homicides.” So, even in
367 C.E., the convicted murderer, Barabbas, would not have been eligible for release.
4.
Luke states that “It happened in those days that a decree went out from Caesar Augustus that the whole world be registered for a tax,” but the decree first went out while Cyrenius was governor of Syria. This is the census that leads Joseph and Mary to go to Bethlehem where Jesus was supposedly born. However, we know Cyrenius, which is the Greek form of the name Quirinius, was governor of Syria in 6â7 C.E. We know that the census was held in 6â7 C.E., both from an inscription in Aleppo in Syria, as well as from Josephus. There is no other evidence for an empire-wide census during the reign of Augustus ⦠so Luke got the date wrong.
Luke states that “It happened in those days that a decree went out from Caesar Augustus that the whole world be registered for a tax,” but the decree first went out while Cyrenius was governor of Syria. This is the census that leads Joseph and Mary to go to Bethlehem where Jesus was supposedly born. However, we know Cyrenius, which is the Greek form of the name Quirinius, was governor of Syria in 6â7 C.E. We know that the census was held in 6â7 C.E., both from an inscription in Aleppo in Syria, as well as from Josephus. There is no other evidence for an empire-wide census during the reign of Augustus ⦠so Luke got the date wrong.
Such anachronisms are very important because they help scholars date the documents.
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10. You say the gospels are wrong, that the Jews could not possibly have tried Jesus on the eve of Passover, just before the crucifixion. Why not?
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It was against Jewish law. The Sanhedrin could not try a criminal case in a private house, even the High Priest's house. It was not allowed to try cases at night, or on festival days, or on the eve of festival daysâall of which the gospels say happened.
The ignorance of Jewish Law displayed by the authors of gospels is colossal.
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11. You claim that the only reason for the Sanhedrin to have held a council meeting that night was to prepare
a defense
for Jesus when he went to trial before Pontius Pilate the next morning. Why would High Priest Kaiaphas, his enemy, do that?
a defense
for Jesus when he went to trial before Pontius Pilate the next morning. Why would High Priest Kaiaphas, his enemy, do that?
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Because there was more at stake than just one man's life. Jesus was, according to all sources, beloved by the people, and certainly some members of
the Sanhedrin felt the same way. We know that Joseph of Arimathea and Nicodemus could have been counted upon to defend a beloved Jewish son from the hated Roman oppressors. Pilate had assembled three Roman legions around Jerusalem for Passover, either because he expected trouble or because he wanted to provoke it. The Sanhedrin must have been terrified that Jesus' death would spark a revolt that would result in the destruction of Israelâas Kaiaphas says in John 11:47â48, and history demonstrated that Kaiaphas was right. The insurrection against Rome that began in 66 C.E. ended with the Temple burned, Jerusalem in ashes, and the population decimated and scattered.
the Sanhedrin felt the same way. We know that Joseph of Arimathea and Nicodemus could have been counted upon to defend a beloved Jewish son from the hated Roman oppressors. Pilate had assembled three Roman legions around Jerusalem for Passover, either because he expected trouble or because he wanted to provoke it. The Sanhedrin must have been terrified that Jesus' death would spark a revolt that would result in the destruction of Israelâas Kaiaphas says in John 11:47â48, and history demonstrated that Kaiaphas was right. The insurrection against Rome that began in 66 C.E. ended with the Temple burned, Jerusalem in ashes, and the population decimated and scattered.
Also, consider what the four gospels say. A condemnation (guilty sentence) is found only in Mark 14:64. Matthew 26:66 records that the Sanhedrin “said” he was guilty. Luke 22:71 has the Sanhedrin saying only “what need we of further witnesses.” And John deletes the entire trial, probably because he understood Jewish Law better than the other Greek-speaking evangelists.
If the Sanhedrin met that night, it was not to hold court.
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12. So you say Jesus was tried for a crime against Rome: Treason. Is there any evidence of this trial in the Roman archives? Surely if he'd been so tried Pilate would have had to make a report.
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Though Pilate would have been required to make such a report, there isn't one in the Roman archives. The logical explanation is that there was no trial. First of all, a confession would have made a trial unnecessary. Also, Pilate was well known for executing prisoners who had never seen trial. Add to this the fact that Roman historian, Tacitus (55â115 C.E.) writes in his
Annales,
15.44, only that Pilate had Jesus executed. He mentions no trial.
Annales,
15.44, only that Pilate had Jesus executed. He mentions no trial.
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13. You say that the apostle Peter and Mary Magdalen practically hated each other. What's the evidence for that?
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We find evidence for it in several noncanonical books, the
Gospel of Philip,
the
Dialogue of the Savior,
the
Gospel of Mary,
and the
Pistis Sophia.
Here are a couple of examples:
Gospel of Philip,
the
Dialogue of the Savior,
the
Gospel of Mary,
and the
Pistis Sophia.
Here are a couple of examples:
1.
In the
Gospel of Mary,
after the crucifixion the disciples are terrified and disheartened and ask Mary to tell them what the Savior said to her secretly. When she does, Peter, furious, says: “Did he really speak privately with a woman? ⦠Are we to turn about and all listen to her?” Mary, upset by his anger, says, “My brother, Peter, what do you think? Do you think that I thought this up myself in my heart, or that I am lying about the Savior?” At this point Levi breaks in and says, “Peter, you have always been hot-tempered. Now I see you contending against the woman like the adversaries. If the savior made her worthy, who are you to reject her?”
In the
Gospel of Mary,
after the crucifixion the disciples are terrified and disheartened and ask Mary to tell them what the Savior said to her secretly. When she does, Peter, furious, says: “Did he really speak privately with a woman? ⦠Are we to turn about and all listen to her?” Mary, upset by his anger, says, “My brother, Peter, what do you think? Do you think that I thought this up myself in my heart, or that I am lying about the Savior?” At this point Levi breaks in and says, “Peter, you have always been hot-tempered. Now I see you contending against the woman like the adversaries. If the savior made her worthy, who are you to reject her?”
2.
In the
Pistis Sophia,
another argument occurs between Mary and Peter. Peter complains that Mary is dominating the conversation with Jesus and displacing the rightful priority of Peter and the other apostles. He urges Jesus to silence her, but Jesus rebukes him and says that “whoever the Spirit inspires to speak is divinely ordained to speak, whether man or woman.” Later, Mary says to Jesus, “Peter makes me hesitate: I am afraid of him because he hates the female race.”
In the
Pistis Sophia,
another argument occurs between Mary and Peter. Peter complains that Mary is dominating the conversation with Jesus and displacing the rightful priority of Peter and the other apostles. He urges Jesus to silence her, but Jesus rebukes him and says that “whoever the Spirit inspires to speak is divinely ordained to speak, whether man or woman.” Later, Mary says to Jesus, “Peter makes me hesitate: I am afraid of him because he hates the female race.”
3.
And in the Gospel of Thomas, Peter says, “Let Mary leave us, for women are not worthy of life.”
And in the Gospel of Thomas, Peter says, “Let Mary leave us, for women are not worthy of life.”
14. The Gospel of John 18:31 credits Jews with saying to Pilate, “It is not lawful for us to put any man to death ⦠.” You say this could not possibly have been said by any Jew with any authority, because it's simply not true. How do you know?
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Because the Sanhedrin
did
exercise jurisdiction over capital cases, as is verified by Acts 4:1â22 and 5:17â42, as well as the historian Josephus in his
Jewish Wars
, 6,2,4.
did
exercise jurisdiction over capital cases, as is verified by Acts 4:1â22 and 5:17â42, as well as the historian Josephus in his
Jewish Wars
, 6,2,4.
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15. Most people are going to be surprised to discover that Jesus had four brothers and two sisters. What were their names? How do you know they were real brothers and sisters, and not just stepbrothers, or cousins?
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All of the extant original gospels were written in Greek. The Greek word for “brother” is
adelphos
. While the term was often used symbolically, when it applies directly to Jesus, as in Mark 6:3, when the text says that Jesus is the son of Mary and brother (
adelphos
) of James, Joses, Jude, and Simon, it clearly means a physical relationship, not just a symbolic one. In fact, there is no clear case in the New Testament where
adelphos
means step-brother or cousin. The Greek term for cousin is
anepsios,
and Mark does not call any of these men Jesus'
anepsios
. As well, in both Galatians 1:19, and 1 Corinthians 9:5, Paul uses the term
adelphos,
when he is talking about the brothers of the Lord. Since he uses the term
anepsios
in Col. 4:10, he obviously knew the difference.
adelphos
. While the term was often used symbolically, when it applies directly to Jesus, as in Mark 6:3, when the text says that Jesus is the son of Mary and brother (
adelphos
) of James, Joses, Jude, and Simon, it clearly means a physical relationship, not just a symbolic one. In fact, there is no clear case in the New Testament where
adelphos
means step-brother or cousin. The Greek term for cousin is
anepsios,
and Mark does not call any of these men Jesus'
anepsios
. As well, in both Galatians 1:19, and 1 Corinthians 9:5, Paul uses the term
adelphos,
when he is talking about the brothers of the Lord. Since he uses the term
anepsios
in Col. 4:10, he obviously knew the difference.
We know the probable name of only one of Jesus' sisters, Mary.
This tradition of Jesus having real brothers and sisters was kept alive by at least some Church leaders up until the fourth century, when Mary's perpetual virginity was established as Church dogma.
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16. You say that in 135 C.E., Golgotha, the location of the tomb of Jesus, became a landfill, and was covered over by a statue to Aphrodite. Who did that and why? Were they trying to destroy the tomb of Jesus?
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After the Bar Kokhba rebellion, which lasted from 132 to 135 C.E., Emperor Hadrian, who was trying to destroy the Jews and everything they cherished, changed the name of Jerusalem to Colonia Aelia Capitolina, and as part of the construction of the city turned the
Kraniou Topon,
the Place of the Skull, into a vast landfill upon which he built a Temple to Aphrodite.
Kraniou Topon,
the Place of the Skull, into a vast landfill upon which he built a Temple to Aphrodite.
And that was not the only time the sacred Christian sites were assaulted. In the year 303, Emperor Diocletian ordered the destruction of all Christian churches and texts.
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17. Disagreements in the New Testament gospels created a big controversy over the date of Easter, didn't they?
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Yes, this was a very difficult subject in early Christianity. In Asia Minor, Easter was celebrated on the Jewish Passover (Pesach), that being the date of the crucifixion in the Gospel of John. But Matthew, Luke, and Mark
make the Last Supper the Passover meal, and place the crucifixion a day later. In the 150s Polycarp of Smyrna visited Rome to discuss this issue, but no agreement could be reached. Rome insisted upon celebrating Easter on the Sunday following the first full moon after the spring equinox, and nothing was going to change its mind. In the l90s Bishop Victor of Rome was so upset that the churches in Asia Minor celebrated Easter on the Jewish Passover that he threatened to excommunicate anyone who did not adopt the Roman date. In the mid third century Bishop Stephen of Rome got into a vehement argument over this subject with Bishop Cyprian of Carthage, who had the support of the Greek East. It was the first occasion on which the Bishop of Rome is known to have invoked Matthew 16:18 to justify the primacy of Rome. This disagreement would be one of the lasting disputes between the Eastern Church and the Western Church.
make the Last Supper the Passover meal, and place the crucifixion a day later. In the 150s Polycarp of Smyrna visited Rome to discuss this issue, but no agreement could be reached. Rome insisted upon celebrating Easter on the Sunday following the first full moon after the spring equinox, and nothing was going to change its mind. In the l90s Bishop Victor of Rome was so upset that the churches in Asia Minor celebrated Easter on the Jewish Passover that he threatened to excommunicate anyone who did not adopt the Roman date. In the mid third century Bishop Stephen of Rome got into a vehement argument over this subject with Bishop Cyprian of Carthage, who had the support of the Greek East. It was the first occasion on which the Bishop of Rome is known to have invoked Matthew 16:18 to justify the primacy of Rome. This disagreement would be one of the lasting disputes between the Eastern Church and the Western Church.
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