Today’s historical Jesus class will look at the mentions of Jesus in Tacitus and Josephus. The latter, in the passage known as the Testimonium Flavianum, has been the subject of much controversy. The discovery of Agapius’ Arabic citation of it has led most to conclude that there was indeed a reference to Jesus in Josephus, one which was then “improved” in the Greek manuscript tradition by Christian scribes. Agapius’ version in context reads as follows (translation provided online by Roger Pearse):
Josephus the Hebrew spoke of this also in his books which he wrote about the wars of the Jews: “At that time there was a wise man named Jesus, whose life was perfect, his virtues were recognized, and many Jews and Gentiles became his disciples. And Pilate condemned him to death on a cross, and those who had become his disciples, preached his doctrine. They claimed that he appeared to them alive three days after his passion. Maybe he was the Messiah, about whom the prophets had spoken of miracles.” This is the story of Josephus and his coreligionists concerning our Lord Christ, may He be glorified.
Many have encountered the argument for there being Christian interpolations (and for their removal) in John P. Meier’s A Marginal Jew. But others (such as Gerd Theissen, Annette Merz and David Flusser) have pointed out one detail which Agapius omits but Meier retains: the reference to Jewish leaders accusing Jesus.
Most historians, I think, conclude that the impetus for Jesus’ arrest came from the Romans. It is hard to account for the haste with which he is supposed to have been handed over to the Romans unless the aim in arresting Jesus is precisely to give him to the Romans before they themselves intervene and send in troops.
On the other hand, Agapius seems to be paraphrasing rather than providing a precise word-for-word quotation, and so, even though it seems likely that if he had known a version with the Christian additions they would have been quoted or alluded to, the fact that he leaves out the role of the Jewish leaders probably doesn’t prove that Josephus included no such detail. Also relevant is the possibility that Josephus himself might have heard from Christians that the Jewish leaders had accused Jesus before Pilate, and might therefore indirectly depend on the Gospels or the early Christian polemical claims therein.
Any thoughts on this famous, controversial, and important passage?
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