It is widely acknowledged that the apostle Paul played a significant role in composing a substantial portion of the New Testament. However, it is notable that Paul's letters lack comprehensive accounts of Jesus' life and teachings. Given Paul's substantial influence on subsequent Gospel writers, they had to turn to alternative Jewish sources for information about Jesus [38].
In the writings of Paul, he warned against those who preach about "other Jesuses" (2 Corinthians 11:4), implying that there were individuals using this name in different contexts. Paul even goes as far as to label these preachers of "other Jesuses" as false brothers (2 Corinthians 11:26).
The writings of the Jewish historian Josephus provide additional examples of individuals named Jesus from the same era. These references include Jesus son of Gamala, who was identified as a rebel (Life 193); Jesus of Galilee, who commanded a group of 600 armed men in Jerusalem (Life 200); and another Jesus who resided in a large fortress (Life 246). Josephus also mentioned Jesus son of Shaphat, a prominent figure among the seditious, who led a band of robbers (The War of the Jews 9:7). Additionally, Jesus the son of Sapphias is recorded in Josephus's works as the individual responsible for setting the entire palace in Tiberias on fire, killing Greek inhabitants and enemies alike (Life 66-67).
Furthermore, The War of the Jews (Book 6, 5:3) recounts the story of Jesus son of Ananias, who entered the temple precincts during a religious festival, prophesied the doom of Jerusalem, was physically assaulted by Jewish authorities, handed over to the Roman governor, interrogated, and notably, he chose not to respond. He was ultimately considered a madman and was released. In light of these various references to individuals named Jesus from that time period, it becomes clear that "Jesus" was a common name of the era, and distinguishing among them can be a complex endeavor.
Another significant reference to the story of Jesus in the Talmud can be found in this passage: "R. Meir used to say: what does it mean: one that is hanged is a curse against (of) God? To two twin brothers, identical to one another, one ruled over the whole world, and the other took to highway robbery. After a while, he, the robber, was caught, and they were crucifying him on the cross. All passers-by said: the king is on the cross, for this meaning it was written: For he that is hanged is a curse against God" (Sanhedrin 9:7).
This passage draws parallels with early Christian legends that suggest Didymus Judas Thomas was Jesus' twin brother. In Aramaic, "Thomas" means 'twin,' and "Didymus" carries the same meaning in Greek. The concept of Jesus having a twin brother could have been inspired by the passage's reference to "two twin brothers, identical to one another." Additionally, the passage notes that passers-by referred to the crucified individual as the King, which aligns with verses found in the Gospels of Mark (15:31), Matthew (27:29), and Luke (23:35), where passer-by mockingly addressed Jesus as the King of the Jews.
Another compelling example pertains to the enigmatic figure of Judas Iscariot. Within scholarly circles, a contentious argument has arisen, suggesting that the account of Judas Iscariot's infamous betrayal might be a product of creative storytelling [39]. This intriguing perspective posits that the character of Judas Iscariot was meticulously crafted by weaving together elements from various Old Testament passages. These elements include his fateful act of betrayal in exchange for thirty pieces of silver, reminiscent of Zechariah 11:13. Furthermore, the acquisition of a field, as narrated in Jeremiah 32:9, and his tragic hanging, akin to the fate described in 2 Samuel 17:23, are elements that some scholars propose were artfully integrated into the narrative.
In conclusion, the composite image of Jesus in historical texts reveals a multifaceted character composed of various elements. The Talmud depicts him as both a Torah teacher and a sorcerer, while the Quran elevates him to the status of a revered prophet. In the New Testament, we encounter depictions of Jesus as a religious leader, a prophet, and even as a figure associated with rebellion against Roman rule. It is possible that the authors of the Gospels amalgamated these diverse narratives and attributes into a single, complex portrayal of Jesus, reflecting the rich tapestry of interpretations surrounding his life and mission.
38. Meeks (1993)
39. Picknett and Prince (2008)
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