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Jesus - a Jewish Freedom Fighter? Page 2
However according to the programme Paul himself was practicing trickery and deception, by inventing a false story and knowingly deceiving others with it. Paul’s own testimony is that his reward for spreading his message was not to be showered with honour and money, but to endure beatings, perils, weariness, hunger and toil (2 Corinthians 11.23-33). Is it really likely that he would go through all this for a story which he knew was not true? He faced his coming execution with the confidence that ‘I have fought the good fight, I have finished the race, I have kept the faith. Finally there is laid up for me the crown of righteousness which the Lord the righteous judge will give to me on that day and not only to me but also to all who have loved his appearing’ (2 Timothy 4.7-8). Could he have written this if he knew that his life had been wasted spreading a lie?
What about the Ebionites?
The programme implied that following the destruction of Jerusalem in 70CE, the Jerusalem church which had followed the line of James (as they presented it) developed into the Ebionite movement. The question ‘Who were the Ebionites?’ and ‘Who were the Nazarenes?’ is a very interesting one. For more detailed information on this subject I would refer the reader to ‘Nazarene Jewish Christianity’ by Ray Pritz and material available on the Internet at http://www.Christian-thinktank.com .
The early church was plagued with heretical groups who taught a message which conflicted with the message of the Apostles. The later epistles in the New Testament (1 John, 2 Peter and Jude) are written to warn against such teachers. These groups, generally known as ‘Gnostics’, produced different gospels, like the Gospel of Thomas, which make Jesus into some kind of a mystical figure giving enlightenment to superior souls who discover the ‘god within’. There are many similarities between these groups and the modern New Age movement.
The Ebionites were such a group who were latecomers to the scene, arising in the mid-to-late second century. Irenaeus was the first to mention them by name in 190CE in ‘Against Heresies 1.26.1-22’. They appear similar to Gnostic groups, believing that the Christ spirit descended on Jesus at his baptism and departed from him at his suffering. They rejected all of the New Testament, except the Gospel of Matthew. They repudiated Paul. They practiced circumcision and the Law. They had a fascination with the city of Jerusalem, even though they had never lived there. The theologian Hippolytus writing in 230 CE gives further links to the Gnostics: ‘And the Ebionites allege that they themselves also, when in like manner they fulfil the law are able to become Christs; for they assert that our Lord himself was a man in a like sense with the rest of the human family.’ (7). This idea of Christ / Messiah (i.e. disciples of the group becoming ‘Christs’ themselves) is a distinctly non-Jewish one as well as being anti-Christian. This adds to the conclusion that they were not spiritual descendants of the Jerusalem church, but were a mish mash of Gnosticism and pseudo Judaism. What is important for the question we are looking at here is that although the Ebionites had a wide variety of views which were at variance with main line Christianity, none of them held the view that Jesus was a revolutionary fighter against Rome, the view which would have linked them to the Jerusalem church as presented by ‘The Real Jesus’ programme.
On the other hand the Nazarenes were first century Jewish Christians who almost certainly were connected to the Jerusalem church as presented in the New Testament. They were in all major points believers in Jesus as recorded in the New Testament. Pritz says, ‘The history of the Nazarenes must be clearly distinguished from that of the Ebionites… They were distinct from the Ebionites and prior to them. .. They were to be found in Galilee and probably in Jerusalem until 135 when all Jews were expelled from the city… They accepted the virgin birth and affirmed the deity of Jesus… They did not reject the apostleship of Paul. They recognised his commission from God to preach to the Gentiles.’ (8) He also traces the writings of early Christians to show that the Nazarenes called Jesus Lord, not just Messiah, believed the Holy Spirit to be a person, believed in the bodily resurrection of Jesus and believed Jesus to be sinless.
Moreover they were themselves the object of rejection by the synagogue in the period after the destruction of the Temple. Towards the end of the first century Rabbi Gamaliel and his associates introduced a change in the twelfth benediction of the ‘Shemonesh Esreh’. This is in effect a curse on Jewish believers in Jesus and resulted in the break between the synagogue and the remnant of the Jerusalem church: ‘And for the apostates let there be no hope; and may the insolent kingdom be quickly uprooted in our days. And may the Nazarenes and heretics (minim) perish quickly; and may they be erased from the Book of Life; and may they not be inscribed with the righteous.’ (9)
In the light of this the idea that the Ebionites were descendants of the Jerusalem church led by James has little historical basis. On the other hand the Nazarenes were Jewish believers in Jesus who were descended from the Jerusalem church. The problem in this for the Maccoby / Real Jesus reconstruction of early Christianity is that the Nazarenes believed the same message about who Jesus was as did Paul and as recorded in the New Testament.
What about the Gospel record?
The programme attacked traditional Christian belief and the Gospel records at several points. Hyam Maccoby ridiculed the birth stories of Matthew and Luke, claiming that no census had ever taken place. Josh McDowell writes:
‘It was at one time conceded that Luke had entirely missed the boat in the events he portrayed as surrounding the birth of Jesus. Critics argued that there was no census, that Quirinius was not the governor of Syria at that time and that everyone did not have to return to his ancestral home. First of all archaeological discoveries show that the Romans had a regular enrolment of taxpayers and also held censuses every 14 years. This procedure was indeed begun under Augustus. Second we find evidence that Quirinius was governor of Syria around 7BC. This assumption is based on an inscription in Antioch ascribing to Quirinius this post. As a result of this finding it is now supposed that he was governor twice – once in 7BC and the other time in 6CE (the date ascribed by Josephus).
In regard to the practices of enrolment, a papyrus found in Egypt gives directions for the conduct of a census. It reads; ‘Because of the approaching census it is necessary that all those residing for any cause away from their homes should at once prepare to return to their own governments in order that they may complete the family registration of enrolment and that the tilled lands may retain those belonging to them.’ (10)
According to ‘The Real Jesus’ TV programme the death of Jesus had no redemptive significance, but was simply another sacrifice to the brutality of Rome and the failure of a political revolution to free the people. Mr Maccoby put forward the view that the New Testament whitewashes the Romans and does not give an accurate portrait of life in occupied Judea. In particular he claimed that it presents Pilate as a merciful man who wanted to release Jesus. It is true that there is not much about the Romans in the Gospels, but the Gospels do not set out to give a comprehensive picture of life in Israel at the time. There is enough to show that life was harsh and the people were suffering. Luke 13.1 speaks about ‘those Galileans whose blood Pilate had mingled with their sacrifices.’ Pilate was willing to have Jesus flogged even though he could find nothing in him worthy of death (Luke 23.14-16). The Roman scourging was in itself often enough to kill a man.
As to Pilate’s actions in the Gospel narrative, there are sound psychological reasons why he might have been reluctant to have Jesus crucified. The Romans were highly superstitious and afraid of omens and the supernatural (remember Julius Caesar and the ‘ides of March’). According to John’s Gospel Jesus had raised Lazarus from the dead which was creating a stir amongst the people (John 11-12). The text implies that this would have been known by the Romans and caused them to take action against Jesus and the whole of the Jewish people. It is not unreasonable to imagine that Pilate would be afraid of a miracle worker who raised the dead. In addition Matthew records the dream which his wife had warning him to have nothing to do with Jesus (Matthew 27.19). God can speak through dreams to pagan rulers, who may also be brutal tyrants, in order to further his purposes as he did to Pharaoh (Genesis 41) and Nebuchadnezzar (Daniel 2).
Pilate’s unease at what was going on would be a reason for him to go against the usual practice for treating the bodies of crucifixion victims and so he granted Joseph of Arimathea’s request for the body of Jesus to be buried. This detail of the Gospel account was ridiculed by the programme, and yet it is a vital part of the narrative. It also fulfils the prophecy of Isaiah 53 which says that the Suffering Servant Messiah would be ‘with the rich in his death.’ The intervention of this wealthy member of the Sanhedrin, who was also a follower of Jesus, was necessary for the resurrection to be verified by God removing the stone from Jesus’ tomb.
While we do not have any record from Roman sources concerning the trial and execution of Jesus under Pontius Pilate, there is evidence from early Christian writers that such a report was filed in the imperial archives. Justin Martyr wrote his ‘Defence of Christianity’ about 150CE and addressed it to the Emperor Antoninus Pius. Quoting from Psalm 22.16, he says, ‘But the words, ‘They pierced my hands and feet’, refer to the nails which were fixed in Jesus’ hands and feet on the cross; and after he was crucified, his executioners cast lots for his garments and divided them among themselves. That these things happened you may learn from the ‘Acts’ which were recorded under Pontius Pilate.’ (11) By the ‘Acts’ he means the official records (Latin ‘acta’), which he was sure could be verified by the Emperor.
Mr Maccoby presents a picture of Jesus as a leader of a Jewish rebellion against the Romans which he and his followers imagined had Messianic significance. He treats as an invention the New Testament, which portrays Jesus as the Messiah fulfilling specific prophecies from the Hebrew Scriptures and having a universal message for all humanity. A Messianic mission to free Judea from Roman rule would have a limited relevance to one people living at one time in history. Yet the scriptures indicate that the Messiah will have a task to bring God’s message to all the nations of the earth (Genesis 22.18, Psalm 72.11, Isaiah 49.6, Matthew 28.19) and that his kingdom will be an eternal one (Isaiah 9.7, Daniel 7.13-14).
In order to do this he would be born of the seed of a woman (Genesis 3.15 / Galatians 4.4) who is a virgin (Isaiah 7.14 / Matthew 1.18-25), also be Son of God (Psalm 2.7 / Matthew 3.17), a descendant of Abraham (Genesis 22.18 / Matthew 1.1) of the tribe of Judah (Genesis 49.10 / Luke 3.33) and the house of David (Jeremiah 23.5 / Luke 3.31) born in Bethlehem but also from the days of eternity (i.e. pre-existent) (Micah 5.1 / Matthew 2.1). He would have a ministry of miracles (Isaiah 61.1 / Matthew 9.35) and teach in parables (Psalm 78.2 / Matthew 13.34) and be a light to the Gentiles (Isaiah 60.3 / Acts 13.47-48). He would enter Jerusalem on a donkey (Zechariah 9.9 / Luke 19.35-37), be betrayed by a friend (Psalm 41.9 / Matthew 26.49-50), sold for 30 pieces of silver (Zechariah 11.12 / Matthew 26.15) and forsaken by his disciples (Zechariah 13.7 / Mark 14.50). He would be accused by false witnesses (Psalm 35.11 / Matthew 26.59-60), be dumb before his accusers (Isaiah 53.7 / Matthew 27.12), be wounded and bruised (Isaiah 53.5 / Matthew 27.26), smitten and spat upon (Isaiah 50.6 / Matthew 26.67), mocked (Psalm 22.7-8 / Matthew 27.31), have his hands and feet pierced (Psalm 22.16, Zechariah 12.10 / Luke 23.33) as he was put to death with thieves (Isaiah 53.12 / Matthew 27.38). He would make intercession for his persecutors (Isaiah 53.12 / Luke 23.34), be hated without a cause (Psalm 69.4 / John 15.25). His bones would not be broken (Psalm 34.20 / John 19.33) and he would be buried in a rich man’s tomb (Isaiah 53.9 / Matthew 27.57-60). He would rise from the dead (Psalm 16.8-11 / Luke 24.6).
The prophecies of the Suffering Servant, particularly Isaiah 53, harmonise with the portrait of Jesus given in the New Testament. Since these were written centuries before Paul was born it can hardly be claimed that he invented these prophecies also. They give meaning to the Servant’s death as a sacrifice for the sins of the world: ‘All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all. … For he was cut off from the land of the living; for the transgression of my people was he stricken’ (Isaiah 53.6, 8). This is precisely the meaning given in the Gospels and the writings of Paul for the death of Jesus.
That Messiah would rise from the dead is also implied in Isaiah 53.10-11: ‘he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. he shall see the travail of his soul and be satisfied, by his knowledge shall my righteous servant justify many, for he shall bear their iniquities.’ Again this passage points precisely to the purpose of the death and resurrection of Jesus as taught in the New Testament – to justify (make people right with God) through bearing their sins. The fact that it will be worthwhile is shown by the verse which says that he will see the travail of his soul. As a result of his sufferings a multitude of people would find peace with God through faith in him.
First century believers and believers today find meaning and reality in this view of the resurrection, which, unlike the view proposed by the programme, does not lead to disappointment and disillusion. I can testify to this myself. On January 1st 1970 after a drunken New Year’s Eve party, I sat in a room in Hampstead, London and asked God to forgive my sins through the sacrifice Jesus the Messiah made for me nearly 2000 years ago. I discovered the reality of the risen Lord Jesus which transformed my life and has continued to do so ever since.
Conclusion
Ultimately the question of the truth or otherwise of the Christian message is one which can be experienced by anyone who asks God for salvation through repentance and faith in Jesus as the Messiah. Millions of people worldwide have had the experience Paul had (generally less dramatically!) and they continue to do so. This leads to faith that Jesus is risen from the dead and is alive today. As a result he is able to give us a new life in which the Holy Spirit is able to renew us and enable us to live according to the values of the kingdom of God.
At the same time this faith is not just a leap in the dark. The historical facts support the message of the Gospel recorded in the New Testament. Programmes like ‘The Real Jesus’ may challenge it but they cannot destroy it. Unfortunately believing Christians (as opposed to clerical ‘religious experts’) are rarely given the opportunity to defend their faith from these kind of attacks. That is one reason why I felt compelled to write this article. It is sad that Channel 4 refused to permit a response to this programme which could have lead to an intelligent debate on these issues which are of vital significance to all people.
I have sympathy for those like Hyam Maccoby who feel the immense pain of the Jewish people. So often they have been on the receiving end of a brutal distortion of Jesus’ teaching (and Paul’s) which has often masqueraded as Christianity. Anti-Christian acts against Jews and others in Crusades, Inquisitions, Pogroms and enforced ghettos in some way prepared for the Holocaust. Yet true Christians were also on the receiving end of persecution at all of these times. The answer is not to re-write the Christian Gospels according to the speculations of academics living nearly 2000 years later. It is to apply them correctly and thus to express God’s love and justice, revealed most perfectly in Messiah Jesus’ death and resurrection as a sacrifice for the sins of the world.
Footnotes:
1. Baba Metzia 11.11
2. Josephus Antiquities 20.9
3. Josephus Antiquities 18.33
4. Sanhedrin 43a
5. Evidence that demands a verdict by Josh McDowell page 81-83
6. St Paul the Traveller and Roman Citizen by Sir William Ramsay quoted in Evidence that demands a verdict by Josh McDowell page 71
7. Hippolytus Refutation of All Heresies 7.22
8. Ray Pritz ‘Nazarene Jewish Christianity’. Page 108-9
9. The 18 Benedictions of Daily Prayer
10. Evidence that demands a verdict page 71
11. Justin Martyr ‘Defence of Christianity’ Apology 1.48
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