Historical Jesus: life, teachings, and scholarly interpretations

¶ … Jesus

A Glimpse of the Historical Jesus

Jesus is well-known as a religious figure, but what do we know of his real existence within a historical context? Unfortunately, ancient sources outside the context of canonical literature prove scarce and ambiguous. Yet, there is viable Roman and Jewish sources that can be used to verify a picture of the historical Jesus as would have lived and preached. The location and political elements of Biblical literature can be used in correlation with real regional history and provide the context for his existence.

The search for valid historical evidence regarding Jesus' true authenticity proves quite difficult with such vast periods of time in between modern research and ancient occurrences. Historical, social, cultural, and religious factors that make it difficult to understand the ancient world of Israel and Palestine at the time of Jesus. Truly thorough and reliable ancient historians were few and far between. The ancient world was far less documented and categorized as our current bodies of work regarding modern history. Thus, very few historians and documents outside the context of the New Testament itself has been added to the collection of literature which positively attributes the existence of Jesus within the real time period he was said to have existed. Therefore, scholars tend to over emphasis what little information there is regarding the life and existence of Jesus. Yet, by bridging external Roman and Jewish sources with the testament of the cannon literature, a more revealing picture of the historical image of Jesus is obvious.

There are various methodologies which are currently being used in the context of modern research to discover the sayings and actions of the historical Jesus. These include the cannon literature along side external Roman and Jewish sources. There have been great efforts by religious scholars and academic historians to prove or disprove the historical authenticity of Jesus Christ within the time period that he is said to have existed. Yet, the methodologies of the current practices used in modern research have various strengths and weaknesses that paint a hopeful, yet sometimes shaky picture of the real attributes of the historical Jesus and the world in which he lived. There is a serious lack of Jewish and Roman sources for his existence and life (Voorst 131). The references which do exist tend to be associated with early Christian doctrine and life, and not directly about the life of Jesus himself beyond his role as the leader of the early Christians. Yet, there are references to his person that are open to interpretation.

Some prominent Roman sources which have been used in the body of modern research revolve around major Roman historians on the edge of the Palestinian frontier. Due to the bulk of Roman historical documents covering more internal elements of the empire, there are few sources that far into the exterior of the empire's frontier. One of these primary sources is that of Tacitus and his major work the Annals. Written around 109 AD, this body of work has a considerable piece devoted to Roman life on the Palestinian frontier. According to Tacitus, "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 Pilatus," (Tacitus 1). Thus, this Roman account clearly places Jesus in the reign of the Roman emperor Tiberious, which corresponds with the Biblical sources of the Gospel. Tiberius' reign lasted from 14-37 AD, which once again corresponds with the Biblical account of the period in which Jesus lived. It was well-known for Tacitus to draw upon historical Roman records of the day in his work, the Annals. Thus, this passage may have come from a Roman record of Jesus' crucifixion that had subsequently been destroyed through the passing of time. Several other lesser known Roman sources also show a mentioning of early Christians and their king, yet most of these accounts revolve around descriptions of Christians and their beliefs, rather than a more historical look at the early religion's major figure heads.

Being highly developed as a society within the context of the time, there are also some Jewish sources which can be used to paint a more historically accurate picture of the life and times of Jesus. One of the most fundamentally used sources for modern Biblical and theological scholars is that of Flavius Josephus. Being a prominent Jewish citizen active within the Roman state, Josephus was highly educated and thus had his work Antiquities of the Jews circulate around the ancient world and now serves as a major primary source for the character of life at that time in the ancient world of Palestine and Judea. According to Josephus, "About this time came Jesus, a wise man, if indeed it is appropriate to call him a man. For he was a performer of paradoxical feats, a teacher of people who accept the unusual with pleasure, and he won over many of the Jews and also many Greeks. He was the Christ," (Josephus 1). His other works, including Testimonium Flavianum, written around 93 AD, also mentions a more historical view of the mysterious figure of Jesus. Other Jewish sources help modern scholars to fill in the tremendous gaps of reliable information on Jesus as well. Other Jewish sources, seen in the Talmud, refer to other individuals that have the potential to be the figure of Jesus. Yet, this proves to be more speculation than absolute assurance.

The most widely used source for portraying an accurate vision of the historical figure of Jesus is that of the New Testament itself. Parts of the New Testament can be used in order to reconstruct an image of what Jesus' life would have been like. They also prove the primary sources for testing his historical authenticity. Many researchers believe that the cannon literature is "our only sources for obtaining reliable historical information of Jesus are the Gospels," (Charlesworth 5). The Gospels do present background information that can be verified and compared to actually known historical events, locations, and occurrences. According to research, "All the Gospels are familiar with the threefold division of Jewish territory -- Galilee, Perea, and Judea," (Freyne 78). Thus, it is clear that the authors were familiar with the spaces in which Jesus is said to have wandered, and can then be used to provide reliable information in regards to the locations of particular events and time periods. Additionally, these location sources can be compared to the nature of the locations during the time period Jesus was supposed to have been wandering, providing the people of the land with his ministries and miracles. Ancient Judea and Palestine was riddled with turmoil and political tension. Yet, the Bible shows little conflict between people of different races and religions under the strong hand of Roman rule. There was only a small window in which Jews of the era could freely conjugate and trade with gentiles. Research states that "both the political realities and the material remains make he kind of free movement between Jews and gentiles in the north more plausible for the period of Jesus," (Freyne 83). The Bible presents a peaceful time where there were interactions between Jews and gentiles. Directly before and after the time Jesus was said to have lived, there were wars and chaos which would have made for little contact between a Jewish born Jesus and gentiles in the region. Moreover, the mentioning of Herod in both Mark (6:14) and Luke (13:31) ties Jesus to a real documented historical period. Luke 13:31 remarks about the warning of Herod's wish to destroy Jesus, thus showing a real historical correlation between the government of the time and the way Jesus was received by it. Heavy taxation under Herod had placed the ancient world in turmoil. This, too, is reflected through the Biblical literature; "The remark attributed to Jesus in Matthew's Gospel in a context dealing with the issue of payment of taxes is fully in accord with what we can document from the sources of the period," (Freyne 88-89). Jesus directly addresses the high taxes imposed during Herod's time, as well as how they affected the very people Jesus was dealing with in his meandering preaching. Matthew documents a particular conversation which is tied to these historically imposed taxes and their effect on the society of the time; "what do you think Simon? From whom do Kings of earth take toll or tribute? From their sons or from others?' And when he said 'from others' Jesus said to him: 'the sons are free,'" (Matthew 13:31). Thus, it is clear that Jesus was around during the time of such heavy taxation, and was directly responding to such events in he dealings with the people of Galilee and Judea. Additionally, the account of Antipas' court in Mark is also astoundingly accurate. He describes, in detail three separate governmental groups that made up his administrative bureaucracy, (Freyne 96). Josephus Flavius backs up this account with his own descriptions of the nature and characteristics of the leaders within the government circle. He describes how he dines with the members of Antipas' court, "thus maintaining the table-fellowship connection of Mark and Daniel," (Freyne 98). Therefore, the account of government practices which can be validated by other reliable sources show the New Testament as presenting clear and reliable sources for the historical validity of the figure of Jesus. Thus, modern researchers have found great truths and reliable correlations between the figure of Jesus and the occurrences of government within the ancient world.

The Biblical cannon also present more specified elements of correlation, such as Jesus' relationship with John the Baptist. John was a reliable historical figure, whose existence has long been assumed as historically accurate and backed up with sources verifying his locations and actions during and before the time of Jesus. In fact, the beginning of Jesus' ministry was heavily defined by his relationship with John the Baptist. Very little was recorded about Jesus and his life in the New Testament before his baptism. Thus, his life as a young man and child is incredibly hard to pinpoint based on such a lack of verifying information of that period in his life. This is primarily based on his figure lacking a reputation beyond that of his immediate surroundings. When Jesus aligned himself with the controversial, yet known, figure of John the Baptist, his reputation was allowed to grow beyond his small existence in rural Galilee. Many scholars have come to believe that the cannon literature of the Bible represents a short time span, at around three years or so of his life. John had himself gained a reputation for his distinguishing actions before he had ever even encountered Jesus. His actions as a baptizer is what makes his figure in history so definitive; "That John performed a water rite identified as a 'baptism' is one of the most sure pieces of historical information we possess concerning John," (Webb 187). In his role as a baptizer is how his image was allowed to transcend the thousands of years which separated modern research from the actuality of Jesus' life as he must have lived it. John performed the rites on others, yet in traditional Jewish rites baptisms were self-performed. Thus, "John's participation in the act of baptizing, therefore, is probably John's innovation and may have contributed to his nickname, 'the baptizer,'" (Webb 189). John's image itself is very entrenched in the conventions of the time in which he lived. This then allows scholars and researchers alike to assign a level of reliability to his reputation within the Biblical literature. According to research, "John's use of baptism to cleanse from moral contagion is consistent with this expanded use of immersions in the Second Temple period," (Webb 193). Jewish tradition of the Second Temple period correlates his actions with popular Jewish traditions of using water to absolve and cleanse individuals of unwanted trouble and sin. Yet, his reputation as the baptizer is not the only thing that correlates him to the history of the period and provides reliable evidence of his existence within the era. John, himself, was arrested and executed by Antipas, which places him in the proper time frame to provide evidence of a historical Jesus (Webb 209). Antipas' reach could not extend to capture John while he was in the wilderness near the Jordon River, which is where most Biblical references place him during the time before Jesus. His relationship with Jesus brought him to work in Galilee, which then would have given Antipas the opportunity to seize him (Webb 213). Thus, John must have been in Galilee during the time Jesus is said to have been, proving there must have been a relationship to have kept him there despite such danger. Thus, with the realization of John as a real historical figure, modern scholarly inquiry must also give weight to his the reality of his teachings and actions. John prophesized the coming of Jesus, "I baptize you with water…he will baptize you with Holy Spirit and fire," (Mark 1:8). Thus, there is a clear relationship between him and Jesus, one which is backed up by his own very existence and role within ancient Biblical history.

The documentation and reputation of the exorcisms and miracles performed by Jesus also give him historical credit as having existed within the time period allotted by the Biblical texts. His miracles are well documented throughout the cannon literature. Yet, it is a mix of his Biblical reputation with external sources of his miracles that provides a reliable historical context for his existence and preaching. According to research, "Mark also intimates that Jesus, despite his healing powers, was not welcome to the people of Gerasa, who on hearing of his successful exorcism of the legion of demons asked him to depart their territory (Mark 5:17)," (Freyne 84). Thus, the recognition of Jesus' miracles by other historically known people and groups provides reliable evidence of at least the existence of his reputation as a healer and miracle worker. Thus, much of modern research has given some credit to Jesus' role as a miracle worker; "Throughout the twentieth century scholars have almost unanimously maintained that Jesus cured the sick ad exorcised demons," (Blackburn 354). Although understood in a modern context, ancient evidence would be needed to show a more historically accurate picture of Jesus within the context of this role. This is evident, in the portrayal of his image as a healer both in Christian tradition and gentile a well; "Jesus was acknowledge as an exorcist by both detractors and supporters," (Blackburn 355). This then provides more reliable evidence of not only his existence, but also of his reputation as a healer and miracle worker. Both Roman and Jewish sources of various authorships claim Jesus as so. The reliability of Roman sources help provide a clearer glimpse of this reputation, "That Jesus performed magical deeds was accepted by the second-century pagan Celsus," (Blackburn 361). There is a possibility that his reputation initially spread as a healer and exerciser through ancient historical reports.

The sayings of Jesus, including the sayings about the Kingdom of God and the parables, also tie him to the historical context in which he is said to have existed. Jesus used parables as analogies, to help the people of the time understand more abstract notions of spirituality and God. Thus, he weaved these more complex notions into more practical realities that the people of the era would have known well. He did so in order to help break down these immensely complex and new ideas about religion into smaller and more understandable lessons that would better resonate within the minds and hearts of the people of ancient Judah and Palestine. They are simple and practical examples of how to implore the complex spiritual ideologies within the context of everyday existence.

Thus, the parables could then be understood by modern scholars as clues into the life of the ancient Biblical period, as well as for their spiritual context. Each one has a practical root in the every day lives of the ancient people as they lived them. First, the parable of talents provides a clear picture of how Jesus used traditional conceptions of historical life at the time to provide larger concepts of more abstract terms. The parable of talents appears both in Matthew and Luke, showing the relevance of its teachings within the time frame. It tells the tale of the traveling master who entrusts his servants with various amounts of money. While the master was away, the true nature of his servants was tested. It was a common practice for the head of the household to leave for extended periods of time, for traveling was slow at the period. It also serves as an allegory for the idea that God is not always there to show us His presence in our daily lives. The master gave his servants money to hold while he was gone traveling; "To one he gave five talents, to another two, and to another one, each according to his ability. Then he went on his journey," (Matthew 25:15). The most responsible got the largest sum, an element of the story which any generation can understand. The time period used the currency talents, a common used currency, and large amount at the period. The story then moves to tell what the servants did with the money after he had left; "he one who had received five talents went off right away and put his money to work and gained five more. In the same way, the one who had two gained two more," (Matthew 25:16-17). The two servants who actually put their master's money to work were then rewarded with greater responsibilities and more trust. The same goes for the knowledge of the Lord's teachings. Jesus was trying to show that Christian ideology needs to passed on to others and have good work committed with the knowledge of the Word of God. Faithful service of God's will then be rewarded with His favor. Thus, the unreliable servant proved unreliable; "But the one who had received one talent went out and dug a hole in the ground and hid his master's money in it," (Matthew 25:18). Jesus was using the example of this servant to show how those who know the Word of God and do nothing with His teachings are being unfaithful servants of God. They have the capability to do good deeds and spread the Word of God, but yet do nothing, and so they shall be punished by being kicked out of the Kingdom of Heaven "into the outer darkness, where there will be weeping and gnashing of teeth," (Matthew 25:30). Thus, the elements within the allegory itself provide a historical context for his teachings. Through his use of common practices and idioms of the time, Jesus was tying his universal teachings to the more individual characteristics of his time period. Yet, the underlying message of his teachings remains the same; "For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him," (Matthew 25:29). Yet, taken out of its religious context, one can see how research uses such parables as a way to historically place the figure of Jesus in a specific time frame and location.