reply to post by Bigwhammy
And here is the accepted scholarly story behind that quote - which is by the way - the only known mention of the guy from a non-christian source that
dates from 'around' the period (but probably quite sometime later really...)
The original text of The Jewish Antiquities 18.3.3 § 63-64 reads as follows:
At this time there appeared Jesus, a wise man, if indeed one should call him a man. For he was a doer of startling deeds, a teacher of people who
receive truth with pleasure. And he gained a following both among many Jews and among many of Greek origin. He was the Messiah. And when Pilate,
because of an accusation made by the leading men among us, condemned him to the cross, those who had loved him previously did not cease to do so. For
he appeared to them on the third day, living again, just as the divine prophets had spoken of these and countless other wondrous things about him. And
up until this very day the tribe of Christians, named after him, has not died out. (AMJ1, 60)
The following are Christian interpolations:
* "if indeed one should call him a man"
o Christians thought that Jesus was more than a man because they thought he was God. No other group believed Jesus was more than a man.
Thus, Josephus would not claim that Jesus was more than a man because he was not a Christian.
* "He was the Messiah"
o A Christian profession of faith (cf. Luke 23:35; John 7:26; Acts 9:22).
o The statement seems out of place and disturbs the chain of thought.
o Some think that "Christ" had to be mentioned in this passage because later Josephus says that the Christians were named after him.
However, many Greco-Roman writers did not feel the need to make these kinds of connections explicit. "Moreover, a glancing reference to the name of
Christ or Christians, without any detailed explanation, is exactly what we would expect from Josephus, who has no desire to highlight messianic
figures or expectations among the Jews" (AMJ1, 61).
* "For he appeared . . . things about him"
o A Christian profession of faith.
o Includes the creedal "according to the Scriptures" (cf. 1 Cor 15:5).
After removing these Christian interpolations the text becomes:
At this time there appeared Jesus, a wise man. For he was a doer of startling deeds, a teacher of people who receive truth with pleasure. And he
gained a following both among many Jews and among many of Greek origin. And when Pilate, because of an accusation made by the leading men among us,
condemned him to the cross, those who had loved him previously did not cease to do so. And up until this very day the tribe of Christians (named after
him) has not died out. (AMJ1, 61)
For the following reasons this text is probably what Josephus originally wrote:
* The passage is present in Greek, Latin, Arabic and Syriac manuscripts. However, the earliest manuscript dates to the 11th century and none of
the Church fathers before Eusebius mention the passage. "The neutral, or ambiguous, or perhaps somewhat dismissive tone of the Testimonium is
probably the reason why early Christian writers (especially the apologists of the 2d century) passed over it in silence, why Origen complained that
Josephus did not believe that Jesus was the Christ, and why some interpolator(s) in the late 3d century added Christian affirmations" (AMJ1, 68).
* A good argument can be made that Jesus must have been mentioned before the authentic reference to James in 20.9.1 because Josephus does not feel
the need to explain who Jesus is in that passage. If Jesus had not been mentioned earlier, Josephus' Gentile audience would be lost.
* The language coheres well with Josephus' language but not with NT language. The opposite is true of the interpolated sections mentioned above.
"This comparison of vocabulary between Josephus and the NT does not provide a neat solution to the problem of authenticity, but it does force us to
ask which of two possible scenarios is more probable. Did a Christian of some unknown century so immerse himself in the vocabulary and style of
Josephus that, without the aid of any modern dictionaries and concordances, he was able to (1) strip himself of the NT vocabulary with which he would
naturally speak of Jesus and (2) reproduce perfectly the Greek of Josephus for most of the Testimonium -- no doubt to create painstakingly an air of
verisimilitude -- while at the same time destroying that air with a few patently Christian affirmations? Or is it more likely that the core statement,
(1) which we first isolated simply by extracting what would strike anyone at first glance as Christian affirmations, and (2) which we then found to be
written in typically Josephan vocabulary that diverged from the usage of the NT, was in fact written by Josephus himself? Of the two scenarios, I find
the second much more probable" (AMJ1, 63).
* Theological views:
o There is almost no christology developed. This is conceivable in the mouth of a non-hostile Jew but not in the mouth of a Christian. There
would be nothing for a Christian to gain by making such an insertion.
o The author is ignorant of material from the four canonical Gospels:
+ In the Gospels, during his public ministry Jesus does not undertake a formal mission to the Gentiles and only a few come to him at
all. It would be strange for a Christian interpolater to contradict the Gospels. It is more likely that Josephus retrojected the present-day situation
into the past, a practice common in Greco-Roman histories.
+ The Four Gospels give reasons for Jesus' execution while Josephus does not.
+ The amount of Jewish participation in Josephus' account does not jibe with the Gospel accounts. In his account, Pilate alone is
said to condemn Jesus to the cross. "Unless we are to think that some patristic or medieval Christian undertook a historical-critical investigation
of the Passion Narratives of the Four Gospels and decided a la Paul Winter that behind John's narrative lay the historical truth of a brief hearing
by some Jewish official before Jesus was handed over to Pilate, this description of Jesus' condemnation cannot stem from the Four Gospels -- and
certainly not from early Christian expansions on them, which were fiercely anti-Jewish" (AMJ1, 65-66).
o Josephus seems surprised that the tribe of Christians have not died out already considering that their leader met a shameful death. A
Christian would not make such a statement.
o John the Baptist (18.5.2 § 116-119; a text accepted as authentic by almost all scholars) and Jesus have nothing to do with each other in
the mind of Josephus. This directly contradicts the Gospel accounts. Such a treatment is inconceivable as the work of a Christian.
[edit on 13-2-2008 by jimbo999]