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MESSIAH PART 1: EVIDENCE HE EXISTED, Jesus-story, siege of Jerusalem

Justin Martyr writing about 150 A.D. and Tertullian, another Christian apologist writing about 200 A.D, both wrote that anyone who took the trouble of looking in the census archives of Augustus would find the Lord's birth recorded there.

NON-CHRISTIAN SOURCES

Tacitus, Roman writer born 30 years after Jesus's death, wrote: "Consequently to get rid of the report, Nero fastened the guilt, and inflicted the most exquisite tortures, on a class, hated for their abominations called Christians by the populace. Christus, from whom the name had its origin, was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberius: but the pernicious superstition, repressed for a time broke out again, not only through Judea, where the mischief originated, but through the city of Rome also." (1)

NOTES: (1) Tacitus, Annals XV.44.

Lucian of Samosata, A Greek writer of the second century wrote: "The man who was crucified in Palestine because He introduced a new cult into the world.... Furthermore, their first lawgiver persuaded them that they were all brothers one of another after they had transgressed once for all by denying the Greek gods and by worshiping that crucified sophist Himself and living under his Laws." (2)

NOTES: (2) Josh McDowell, A Ready Defense, p.198, The Passing Peregrinus.

The controversial and disputed passage of Josephus: "Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was (the) Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day." (3)

NOTES: (3) Josephus, Translation by William Whiston, Antiquities, XViii. 33.

The Arab version of the Josephus passage: "At this time there was a wise man who was called Jesus. And His conduct was good, and He was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned Him to be crucified and to die. And those who had become His disciples did not abandon His discipleship. They reported that He had appeared to them three days after his crucifixion and that he was alive; Accordingly, He was perhaps the Messiah concerning whom the prophets have recounted wonders." (4)

Notes: (4) Josephus, Josh McDowell, A Ready Defense, p.199.

Suetonius, a Roman historian, court official under Hadrian. " Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, he expelled them from the city." (5) "Punishments were also inflicted on the Christians, a sect professing a new and mischievous religious belief." (6)

NOTES: (5), Suetonius, Translated by Robert Graves, life of Claudius, 25. 4, (6) Also Life of Nero, 16. 2.

JOHN THE BABTIST

Since John the Babtist's life was so closely associated with Jesus (they were cousins), I have included some of Josephus's comments on his life: "Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that is called the Babtist: For Herod killed him, who was a good man, and commanded the Jews to exorcise virtue, both as to righteousness towards one another, and piety towards God, and so as to come to baptism;...Now when others came in crowds about him, for they were very greatly moved by hearing his words, Herod, who feared lest the influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed to be ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause,...Accordingly, he was sent a prisoner, out of Herod's suspicious temper to Macherus, the fortress I before mentioned, and was there put to death". (1)

NOTES: (1) Josephus, Translation William Whiston, XViii, 5, p595.

Matthew 14:1-12: At that time Herod the tetrarch heard the news about Jesus, and said to his servants, "This is John the Babtist: He has risen from the dead; and that is why miraculous powers are at work in him." For when Herod had John arrested, he bound him, and put him in prison on account of Herodias, the wife of his brother Philip. For John had been saying to him, "It is not lawful for you to have her." And although he wanted to put him to death, he feared the multitude, because they regarded him as a prophet. But when Herod's birthday came, the daughter of Herodias danced before them and pleased Herod. Thereupon, he promised with an oath to give her whatever she asked. and having been prompted by her mother, she said "Give me here on this platter the head of John the Babtist." And although he was grieved, the king commanded it be given because of his oaths, and because of his dinner guests. And he sent and had John beheaded in the prison. And his head was brought on a platter and given to the girl; and she brought it to her mother. And his disciples came and took away the body and buried it; and they went and reported to Jesus.

Mark 6:12-24, When Jesus sent the Twelve disciples out: And they went out and preached that men should repent. And they were casting out many demons and were anointing with oil many sick people and healing them. And King Herod heard of it, for His name had become well known; and people were saying, "John the Babtist has risen from the dead, and that is why these miraculous powers are at work in Him." But others were saying "He is Elijah." And others were saying, "He is a prophet, like one of the prophets of old." But when Herod heard of it, he kept saying "John whom I beheaded has risen!" For Herod himself had sent and had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, because he had married her. For John had been saying to Herod, "It is not lawful for you to have your brother's wife." And Herodias had a grudge against him and wanted to put him to death and could not do so; for Herod was afraid of John knowing that he was a righteous and holy man and kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him. And a strategic day came when Herod on his birthday gave a banquet for his lords and military commanders and the leading men of Galilee; and when the daughter of Herodias herself came in and danced, she pleased Herod and his dinner guests; and the king said to the girl, "Ask me for whatever you want, and I will give it to you." And she went out and said to her mother, "What shall I ask for?" And she said, "The head of John the Babtist."

Josephus was writing about the death of John the Babtist some sixty years after the event. The Gospel writers Mathew and Mark are much closer in time to the events they describe despite the views of many scholars today. The Gospels contain information that possibly came from people in the Herodian court that were linked with the Jesus movement. (2) The account in Josephus gives the outline of events on the death of John and basically agrees with the Gospel writers. Matthew and Mark give details that only someone working in the palace of Herod would know, the exact event that brought about the death of John, and that Herod thought that Jesus was John the Babtist raised from the dead. (3)

Notes: (2) R. T. FRANCE, The New International Commentary on the New Testament, The Gospel of Matthew, p.555, (3) LUKE 8:3, And Joanna the wife of Chuza, Herod's Steward, and Susanna, and many others who were contributing to their support (to Jesus) out of their private means. Also Acts 13:1

JAMES THE BROTHER OF JESUS

"Festus was now dead, and Albinus was but upon the road; so, he assembled the Sanhedrin of Judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others (some of his companions); and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: (1) It is believed that James the brother of Jesus was stoned to death in in 62 or 69 A.D. on order of the High Priest Ananus. His death was not recorded in the Bible.

NOTES: (1) Josephus, translation by William Whiston, p656, book 20.9. 1, This is James the half-brother of Jesus and writer of the book of James in the Bible, He was martyred in 62 or 69 A.D.

ON THE RELIABILITY OF THE NEW TESTAMENT

DR. Robison of Trinity College and archaeologist Sir William Ramsay were two of the New Testament's most distinguished critics. Dr. Robison after studying the New Testament was forced to conclude all of it was written before 70 A.D. which would be within the lifetimes of the Apostles. (1) Sir Ramsay thought the book of Acts was written over a hundred years after Jesus' death. However, after thirty years of study he was realized he had been wrong. He came to the conclusion "Luke is a historian of the first rank; not merely are his statements of fact trustworthy...this author should be placed along with the very greatest of historians." (2) In Acts 26, Luke records the Apostle Paul's speech at his trial before King Agrippa. He states that everyone, even the king had heard about the death and resurrection of Jesus. "For the king knows about these matters, and I speak to him also with confidence, since I am persuaded that none of these things escape his notice; for this thing has not been done in a corner. King Agrippa, do you believe the prophets? I know that you do." And King Agrippa replied to Paul, " In a short time you will persuade me to become a Christan."

NOTES: (1) Josh McDowell, Evidence That Demands A Verdict, p.63; (2) Josh Mcdowell, A Ready Defense, Compiled by Bill Wilson, p.108-109.

THE TEMPLE OF HEROD

The destruction of the temple in 70 A.D. was not mentioned in the New Testament giving evidence most of it was written before that date. The burning of the Hebrew temple by the Romans was such a cataclysmic event in the ancient world, the New Testament writers would not have failed to mention it, if it was written after that time. When Jesus gave His famous prophecy that the temple would be destroyed in Matthew 24, (not one stone would be left upon another) he (Matthew) would have recorded this "prophesy was fulfilled," as he did other prophecies in his book, (1) if it was written after 70 A.D. Since he did not do this, this proves that the book of Matthew was likely written at an early date when the apostles were still alive, and by the disciple of Jesus, Matthew the tax collector. Jesus' prediction of the temple's destruction was well known to the Jews, "and plays a significant role in the story of His trial and death. It would also be used against Him in Matthew 26:21 when He was on the cross." (2) The Herodian temple was an engineering marvel and one of the wonders of the ancient world and Jesus' prediction of its destruction also proves He was who He said He was. Two ancient sources, both writing independently spoke of signs in the sky and strange events during the siege of Jerusalem. Tacitus considered one of the greatest Roman historians recorded, "There had been hosts joining battle in the skies, the fiery gleam of arms, the temple illuminated by the sudden radiance from the clouds. The doors of the inner shrine were suddenly thrown open, the voice of more than mortal tone were heard to cry that the Gods were departing. At the same instant there was a mighty stir as of departure. Some few put a fearful meaning on these events..." (3) Tacitus was usually not one to be regarded as superstitious, or "a religious historian." (4) He finished his works by 100 A.D. and must have interviewed men who were at the siege of Jerusalem just as Josephus was and they tell similar accounts. Josephus writes "Thus there was a star resembling a sword, which stood over the whole city and a comet, that continued a whole year... Moreover, the eastern gate of the inner court of the temple, which was made of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested up on a base covered with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night...and not without great difficulty was able to shut the gate again...Besides these...a certain great and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it... for, before the sunsetting, chariots and troops of solders in their armor were seen running about among the clouds, and the surrounding of cities..." Moreover, the priests in the inner court of the temple "felt a quaking and heard a great noise, and after that they heard a sound of a great multitude saying, 'Come, let us leave this place." (5) After the Temple records were destroyed in 70 A.D., no future messiah will be able prove a direct bloodline to King David and fulfill the prophecy in 2 Samuel 7:8-17 and 1 Chronicles 17:11-15.

Notes: (1) Matthew 2:16, Matthew 2:18, Matthew 3:3, Matthew 4:15-16, Matthew 8:17, Matthew 12:18-21, Matthew 13:35, Matthew 21:5 and Matthew 27:9-10; (2) R.T. France, The New International Commentary on the New Testament, The Gospel of Matthew, p.888; and Reddish Mitchell, (2011), An Introduction to the Gospels, p.144, Abingdon Press ISBN978-142670083; (3) and (4) Tacitus, Annals and Histories, Translation by A.J. Church and W. J. Brodribb, revised and updated by Eleanor Cowan, Introduction by Robin Lane Fox, (3) Book 5,13, p.618 and (4) p. xvii; (5) The New Complete Works of Josephus, Translation by William Whiston, Commentary by Paul L. Maier, The Jewish War, Book 6, chapter 5,3 p.898-899.

THE GENEAOLOGIES OF JESUS CHRIST

Luke 3:23-38, And now when He began His ministry, Jesus Himself was about thirty years of age being supposedly the son of Joseph, the son of Eli, the son Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, the son of Mattathias, the son of Amos, the son of Nahum, the son of Heshi, the son of Naggai, the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealteil, the son of Neri, the son of Melchi, the son Addi, the son of Cosam, the son of Elmadam, the son of Er, the son of Joshua, the son Eliezer, the son of Jorim, the son of Matthat, the son of Levi, the son Simeon, the son of Judah, the son of Joseph, the son Jonam, the son of Eliakim, the son of Melea, the son of Menna, the son of Mattatha, the son of Nation, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, the son of Amminadab, the son of Admin, the son of Ram, the son of Hezron, the son Perez, the son of Judah, the son of Jacob, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah, the son of Cainon, the son of Arphaxad, the son of Shem, the son Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, the son of Enosh, the son of Seth, the son of Adam, the son of God. (1), (2)

NOTES: (1) Joel B. Green, The New International Commentary of the New Testament, The Gospel of Luke, p.189-190, The genealogy of Jesus is carefully framed with references both to "son of God" and Jesus' solidarity with humanity and serves an important function. It not only links together these members of Jesus family line and also roots securely His ancestral credentials as God's redemptive agent; (2) John MacArthur, MacArthur Bible Commentary, p.1283, Luke's is seen as Mary's genealogy and Matthew's version represents Joseph's. "Thus, the royal line is passed through Jesus' father, and His physical decent from David is established by Mary's lineage. Luke unlike Matthew includes no women in his genealogy, even Mary herself, Joseph was (the son of Heli) by marriage and thus Heli is the representative of Mary's generation."

Matthew 1:1-17, The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. To Abraham was born Isaac, and to Isaac, Jacob; and to Jacob, Judah and his brothers; and to Judah was born Perez and to Zerah by Tamar; and to Perez was born Hezron; and to Hezron Ram; and to Ram was born Amminadab; and to Amminadab, Nahshon; and to Nahshon, Salmon; and to Salmon was born Boaz by Rahab; and Boaz was born Obed by Ruth; and to Obed , Jesse; and to Jesse was born David the king. And to David was born Solomon by her who had been wife of Uriah; and to Solomon was born Rehoboam; and to Rehoboam; Abijah; and to Abijah, Asa; and to Asa was born Jehoshaphat; and to Jehoshaphat Joram; and to Joram, Uzziah; and to Uzziah was born Jotham; and to Jotham, Ahaz; and to Ahaz, Hezekiah; and to Hezekiah was born Manasseh; and to Manasseh, Amon; and to Amon, Josiah; and to Josiah were born Jeconiah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon, to Jeconiah was born Shealtiel; and to Shealtiel Zerubbabel; and to Zerubbabel was born Abiud; and to Abiud, Eliakim; and to Eliakim, Azor; and to Azor was born Zadok; and to Zadok, Achim; and to Achim, Eliud; and to Eliud was born Eleazar; and to Eleazar, Matthan; and to Matthan, Jacob; and to Jacob was born Joseph the husband of Mary by whom was born Jesus, who is called Christ. Therefore, all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon fourteen generations; and from the deportation to Babylon to the time of Christ fourteen generations. (1) (2)

NOTES: (1) John MacArthur, The MacArthur Bible Commentary, p.1119, The title Son of Abraham takes Jesus royal Lineage all the way back to the nation's inception in the Abrahamic covenant. Genesis 12:1-3, It is unusual for women to be named in genealogies. Matthew names five: Tamar was a Canaanite woman who posed as a prostitute to seduce Judah in Genesis 38:13-30. Rahab was a gentile and a prostitute, Joshua 2:1. Ruth was a Moabite woman and a worshiper of Idols. Bathsheba (Uriah's Wife) committed adultery with David, in 2 Samuel 11. And Mary bore the perceived stigma of pregnancy outside of marriage. Each of these women is an object lesson about divine grace. Matthew never calls Joseph the father of Jesus. Through Joseph, Jesus obtains the legal right to rule as king and through Luke's genealogy He gains the bloodline through Mary to David. After the Temple records were destroyed in 70 A.D. no future messiah will be able prove a direct bloodline to King David and fulfill the prophecy in 2 Samuel chapter 11 and 1 Chronicles 17. The significance of the number fourteen is not known; (2) R.T. France, The New International Commentary of the New Testament, The Gospel of Matthew, p.33, Matthew's purpose is to locate Jesus within the story of God's people, as its intended climax with a special focus on the Davidic monarchy.

THE MESSIAH PART 2

I have included a section of Gary DeLashmutt's excellent paper on the chronology of Christ's death.

SEJANUS AND THE CHRONOLOGY OF CHRIST'S DEATH

Author: Gary Delashmutt

Introduction

Lucius Aelius Sejanus' bearing on church history is not immediately apparent to the church historian. He is well known among Roman historians as the man who almost succeeded in overthrowing Tiberius Caesar. However, his relationship with Pontius Pilate has an important influence on what year one dates the death of Jesus. The purpose of this paper is to give an overview of Sejanus life, to examine his relationship with Pilate, and finally to understand the impact of this information on the date of Jesus' death.

THE PEAK OF SEJANUS'S POWER

Sejanus reached the peak of his power in 29 CE (AD). Tiberius' mother died during this year, yet he refused to come to her funeral in Rome. This is probably because he had begun to believe Sejanus' charges that Agrippina was actively seeking to assassinate him. (26) Later that same year. Tiberius accused Agrippina (by letter before the Senate) of adultery and Nero of "vices." (27) Both were exiled, where Nero eventually committed suicide and Agrippina, after being ill-treated by her guards, starved herself to death. (28) He also got Tiberius to condemn and imprison Drusus, where he committed suicide. (29) Only Gaius (now seventeen but with no administrative experience) and Gamellus, a boy of ten, remained alive as heirs from the Julio-Claudian line. (30) Gaius lived with Tiberius on Capri at this time, making him inaccessible to Sejanus.

In early 30 AD, Sejanus had Gallus, another supporter of Agrippina, condemned for sedition. (31) When Sejanus got permission from Tiberius to marry Livia Julia (Gaius' sister), he was in a seemingly very advantageous position. With a marital claim to nobility, he was in a better position to be accepted by the nobility if he attempted to seize imperial power. If that route was deemed infeasible, he could persuade Tiberius to appoint him Gaius' supervisor when Tiberius died and thus still retain full control over the emperor. (32) During 30 AD, Sejanus also began to consolidate his power over the Roman armies in foreign lands. He probably realized that in the event of a revolt they could crush him if they did not want him as emperor. So, he replaced the commanders with men loyal to him, and he deposed many who were loyal to Drusus and his family. (33)

During the period from 29 to 30 CE, (AD.) Tiberius made it clear that he regarded Sejanus as his exclusive representative in Rome. The Senate voted that his birthday be honored publicly. Public prayers and sacrifices were offered on behalf of "Tiberius and Sejanus" and oaths were sworn "by the fortunes of Tiberius and Sejanus". (34) Twice previously during his reign, Tiberius had held the consulship of the Senate with His acknowledged successor: in 18 CE (AD) with Germanicus, and in 21 CE (AD), with Drusus. Now in 30 CE (AD), Tiberius declared his intentions to make himself and Sejanus consuls the following year. (35) All indications were that soon Tiberius would confer the tribunician power on Sejanus, making him a de facto joint-emperor and successor of Tiberius after his death. (36)

THE FALL OF SEJANUS

Probably in early 31 CE (AD), Tiberius received a letter from his widowed sister-in-law Antonia. (37) Perhaps because she had always remained above the intrigues of Roman politics, Tiberius trusted her. She told him that Sejanus was plotting a revolt and detailed many of the ways that he was doing this. whether or not this was the first time Tiberius suspected this is debatable. (38) However, from this time forward, he acts in such a way that makes it clear (at least to us in retrospect) that he knew of Sejanus' treason.

First, Tiberius began to send a "mixed message" about Sejanus to the Roman senators. One the one hand, he continued to lavish praise and power upon him. He referred to Sejanus as "my Sejanus." He fulfilled his promise to make Sejanus consul of the Senate, and minted coins and erected statues in his honor. On the other hand, he began to speak in a mildly critical way of Sejanus and his allies. (39) He also refused to condemn Arruntus against Sejanus wishes, and thus prevented Sejanus from gaining full control over the Senate. (40) Lator that same year, Tiberius resigned his consulship, thus forcing Sejanus to do the same. (41) Tiberius then made Gaius consul, thus indicating that he had now chosen Gaius as his successor. (42) He forbade all sacrifices to living humans, thus stopping public homage to Sejanus. (43)

While Tiberius was thus keeping Sejanus off balance, he was testing the loyalty of other quarters of leadership in Rome. He ascertained that the senators strongly disliked Sejanus even though they had curried his favor. He also found that the Praetorian Guard was loyal to Sejanus only as his (Tiberius') regent. (44) Thus satisfied of his security, Tiberius hatched a brilliant and elaborate plot to depose Sejanus. (45) He made Macro the new commander of the Praetorian Guard. He then sent Macro to Rome with a letter to be read before the Senate. Macro intercepted Sejanus on the way and told him that the letter gave him tribunician power, virtual imperial authority. Once Sejanus went inside, Macro presented proof of his Praetorian authority over the Sejanus' guards. He then went back to the barracks and surrounded the Senate with his own loyal soldiers. While the purposefully long, rambling letter was read, Macro went to the barracks to assure that no uprising would take place among the troops.

Tiberius' rambling letter ended with a scathing denunciation of Sejanus and demanded his arrest. Stunned, Sejanus was led out. When the Senators saw that the common people and the Praetorian Guard rejoiced at Sejanus arrest, they condemned and executed him the same day. October 18, 31 CE (AD).

AFTER SEJANUS'S FALL

Tiberius then launched an investigation into the conspiracy. All of Sejanus' family were killed, as was customary. (46) Though Tacitus describes this period as a reign of terror and a bloodbath, Suetonius and others disagree. (47) Tarver said that Tiberius moved in to check the indiscriminate persecution of Sejanus' friends. (48) Tiberius evidently made a real effort to be just in his investigation. Over the next three to four years, many people were tried. Some were convicted and executed; some were allowed to turn state's evidence; some were acquitted. All in all, several dozen people were executed. (49) Satisfied that the conspiracy had been sufficiently rooted out, Tiberius dropped the matter around 34 CE (AD).

THE RELATIONSHIP BETWEEN SEJANUS AND PILATE

The available evidence indicates Pilate was appointed to the office of prefect of Judea by Sejanus. This evidence consists of two bases. No ancient record dates the beginning of Pilate's rule exactly, nor do they specifically say that Sejanus appointed Pilate. The only chronological record of Pilate's appointment is found in Josephus who says: "(Tiberius)... sent Valerius Gratus to be procurator of Judea, and to succeed Annus Rufus...when Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate became his successor... So Pilate, when he had tarried ten years in Judea, made haste to Rome... but before he could get to Rome, Tiberius was dead." (50)

Josephus infers (and the subsequent chronology demands) that Tiberius sent Gratus very soon after becoming emperor. Tiberius became emperor on September 17, 14 CE (AD). Pilate was removed from office to appear immediately before Tiberius, but Tiberius died while Pilate was enroute. Tiberius died March 16, 37 CE (AD). (52) Therefore, Pilate was removed no later than later 36 CE (AD).

Gratus therefore assumed his post in 15 CE (AD) at the latest. If he ruled for approximately eleven years, then he was removed in 26 or 27 CE (AD). If Pilate ruled approximately ten years, he must have begun his rule in 26 or 27 CE (AD). Therefore, both agree that Pilate was sent to Judea in either 26 or 27 CE (AD).

Tiberius retired to Capri sometime in 26 CE (AD). (53) The exact date is not known, but because of the above data, it is very likely that Pilate was sent after Tiberius retired. In that case, he was appointed by Sejanus. (54) Even if he was appointed slightly before Tiberius retired, it is likely that Sejanus was still the main influence behind the appointment, since Tiberius had granted considerable authority to Sejanus in these kind of matters by this time.

SEJANUS' AND PILATES ANTI-SEMITIC POLICIES

Josephus details Pilate's hatred and baiting of the Jewish people, which will be elaborated on below. Philo claims that Sejanus was anti-semitic and planned to destroy the Jewish race completely. (55) Though Tiberius was probably also anti-semitic, he realized after Sejanus was exposed that many of the charges brought against the Jews were fabricated by Sejanus, so in 32 CE (AD) he issued a decree throughout the empire not to mistreat the Jews. It is likely that Pilate was simply carrying out Sejanus' anti-semitic policy. Philo does not actually say this; rather, this is inferred from what Philo says in the following passage.

"Therefore everyone everywhere, even if he is not naturally well disposed toward the Jews, was afraid to engage in destroying any of our institutions, and indeed it was the same under Tiberius though matters in Italy became troublesome when Sejanus was organizing his onslaughts. For Tiberius knew the truth, he knew at once after Sejanus' death that the accusations made against the Jewish inhabitants of Rome were false slanders, invented by him (Sejanus) because he wished to make away with the nation, knowing that it would take the sole or the principal part in opposing his unholy plots and actions, and would defend the emperor when in danger of becoming the victim of treachery. And he charged his procurators in every place in which they were appointed to speak comfortably to the members of our nation in the different cities, assuring them that the penal measures did not appeal to all, but only to the guilty, who were few, and to disturb none of the established customs but even to regard them as a trust committed to their care, the people as naturally peaceable, and the institutions as an influence promoting orderly conduct." (56)

It is clear from this passage that Sejanus was propagating anti-semitic policies while he was in power. It is also clear that procurators with jurisdiction over Jewish communities practiced those policies under Sejanus authority. Finally, it is clear that Tiberius told those procurators that such policy was no longer permissible. What prefect would have had more policies concerning the Jews than Pilate? Certainly Pilates' treatment of the Jews prior to the fall of Sejanus conforms to Sejanus' policies, as we will see. Pilate must have received Tiberius, edict after Sejanus execution, for his treatment of the Jews changes after 32 CE (AD), as we will also see. Therefore, it is reasonable to assume that Pilate was either appointed to his position by Sejanus, or that at least that he was a willing executor of Sejanus policies toward the Jews.

Eusebius, almost quoting Philo, clearly makes the same inference:

"...Sejanus who was then in great favor with Tiberius, had made every effort to destroy the whole nation of the Jews from the foundation, and that in Pontius Pilate under whom the crimes were committed against our Savior, having attempted everything contrary to what was lawful among the Jews respecting the temple at Jerusalem, which was then yet standing, excited them to the greatest tumults." (57)

These quotes, together with the chronological data supplied above, indicate that Pilate was probably sent to Judea by Sejanus, and that he actively pursued Sejanus policies with the Jews. Pilate held his post by the favor of Sejanus, and he was identified with Sejanus by those over whom he ruled. Before one can meaningfully assess the effect of Sejanus on the dating of Jesus death, certain facts must be understood.

POSSIBLE DATES OF JESUS' DEATH

Since Jesus died while Pilate was procurator of Judea, He must have died roughly between 26 and 37 CE (AD). Furthermore, the New Testament states that he died on a Passover which fell on a Friday. (58) Astronomical calculations ascertain that this occurred possibly on 27 CE (AD), and almost certainly 30, 33 and 36 CE (AD). (59) 27 and 36 CE (AD) because of Luke 3:1-2. (60), Luke states that John the Babtist commenced his ministry "in the fifteen year of the reign of Tiberius Caesar," which would be 28/29 CE (AD). This cancels out 26 CE (AD). Since no one can make a case for Jesus public ministry lasting more than four years, this would also cancel out 36 CE (AD).

If one assumes that Pilate was appointed by Sejanus and was actively carrying out his policies, two important aspects of the gospel narratives of Jesus' trial make perfect sense if the date is 33 CE (AD), after Sejanus Downfall. However, the same aspects are very problematic if the date is 30 CE (AD), before Sejanus Fall.

THE MESSIAH PART 3

R.C. Sproul: The Intersection of Redemptive and Secular History, taken from the Book "The Invisible Hand." Chapter 12

Redemptive history takes place within the context of ordinary History; It occurs in real time and space. To be sure however, there is a transcendent and vertical dimension to it. In redemptive history the eternal intersects the temporal; eternity intersects time; the infinite touches the finite. Because the two touch, it is improper to view them in terms of radical discontinuity. The life of Christ begins in the framework of history:

And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This census first took place while Quirinius was governing Syria. So, all went to be registered, everyone to his own city. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and linage of David, to be registered with Mary, his betrothed wife, who was with child. So it was, that while they were there, the days were completed for her to be delivered. And she brought forth her first born Son, and wrapped Him in swaddling cloths, and laid Him in a manger, because there was no room for them in the inn. (Luke 2:1-7)

Jesus was born during the Pax-Romana, the zenith of Roman culture and conquest. Emperor Augustus Caesar had ascended the throne. After the internecine struggle between the famous triumvirates, and after Julius Caesar had been assassinated at the feet of the bust of Pompey, the young and gifted Octavian took the Roman government to unprecedented heights. The Roman Empire had introduced a system of communication designed to facilitate the movement of its armies; this system of roads linking the parts of the empire was the envy of the world. the roads were designed, engineered, and constructed with such efficiency that some of them survive even to this day. In addition, the Romans developed an efficient postal system that perhaps should be copied by the American government. It is impossible to conceive of the rapid expansion of the Christian church apart from these cultural advantages. The gospel was carried to the known world over Roman roads and via the Roman postal system. Much of the New Testament is the result of letters, or epistles, that were written and circulated via this system. From time to time the Roman government took a census for the chief purpose of taxation. Residents were required to enroll at the place of their birth, a requirement that sometimes necessitated arduous travel. It was during such an enrollment that Jesus was born, fulfilling what the prophet Micah had prophesied centuries earlier as to the geographical site of the future Messiah's birthplace:

"But you, Bethlehem Ephrathah,

Though you are little among the thousands of Judah,

Yet out of you shall come forth to Me

The one to be Ruler in Israel,

Whose going forth are of old,

From everlasting."

Therefore, He shall give them up,

Until the time that she who is in labor has given birth,

Then the remnant of His brethren

Shall return to the children of Israel.

And He shall stand and feed His flock

In the strength of the LORD,

In the majesty of the name of the LORD His God;

And they shall abide,

For now He shall be great

To the ends of the earth. (Micah 5:2-4)

The tiny village of Bethlehem, the city of David, was selected by God to be the birthplace of the Messiah. But Joseph and his betrothed wife, Mary, lived in Nazareth, a circumstance that had prompted Nathaniel to ask, "Can anything good come out of Nazareth?" The New Testament does not regard the birth of Jesus in Bethlehem as a fortuitous accident of history. It is not by chance that the decree of Augustus Caesar forced Mary and Joseph to journey to this village. Behind the political power of Caesar was the transcendent providence of God. Completely unknown to Augustus himself, his decree was but a tool in the hand of God to ensure that the truth of the Old Testament prophesy be made manifest and that His word would come to pass.

Scripture declares that Jesus was born "in the fullness of time." The word that is translated "fullness" is the Greek word pleroma. The English word fullness does not quite capture the meaning of the word. Pleroma refers to a fullness that is absolute, a fullness that reaches its bursting point. When we fill a glass of water, we do not fill it to the rim. A small empty space is left lest we spill the contents when we lift the glass to drink. The fullness of pleroma would be more like what happens when we put the glass under a spigot and turn the water on and let it run. The glass fills up and then begins to spill over the side. In this case there is no room left in the glass for any more water.

The "fullness of time" means that history was ripe for the birth of Christ. In the New Testament, a "kairotic event" is one that is pregnant with significance. All of the Chronos of the past and all the kairoi that had gone before converged in this moment. Jesus was born at the precise second and in the precise place that God had ordained from the foundation of the world. Luke records it with these words: "So it was, that while they were there, the days were completed for her to be delivered." But it was not only the days of Mary's pregnancy, the normal period of gestation, that was completed. It was the years, centuries, and millennia that had been completed in preparation for this moment.

Luke's reference to Caesar Agustus and to Quirinus, governor of Syria, place the incarnation account squarely in the context of secular history. Providence caused the meeting of primary and secondary causes, secular and redemptive history.

But it was not only Christ's birth that is placed in the record of secular history; His death also took place in the fullness of time. The Apostles Creed makes no mention of Augustus, but it does make a reference to another historical figure, the Roman official Pontius Pilate, the procurator of Jerusalem. The phrase "suffered under Pontius Pilate" is recited by thousands of people every week. Why is Pilate singled out for this mention? Why not Herod or Caiaphas? Historians and theologians have speculated that Pilate exercised a unique role in redemptive history. It was he who pronounced the death sentence on Jesus. He was the Gentile ruler who condemned the Messiah, fulfilling the prophecy that the Messiah would be delivered into the hand of the Gentiles."

Pilate exercised the role of publica persona, but he was more than just a run of the mill public official. He was appointed by God in His providence to pronounce judgment on Christ. The New Testament labors the point that no one was able to take Christ's life from Him; Jesus was actively involved in laying down His life for His sheep. In light of this, Jesus had an interesting interchange with Pilate regarding Pilates authority:

Then Pilate said to Him, "Are You not speaking to me? Do you not Know that I have power to crucify You, and the power to release you?" Jesus answered, "You have no power at all against Me unless it had been given you from above. Therefore, the one who delivered Me to You has the greater sin." (John 19:10-11)

Jesus challenged Pilate's claim to have power or authority over Him. Jesus said, "You 'could' have no power... unless..." The word 'could' here refers to human ability. The word 'unless' points to a necessary condition that must be met before something can happen. These words indicate that Pilate's power or authority was dependent on a necessary condition. That condition was the giving that power or authority by God.

During the interrogation of Jesus by Pilate, their conversation had Pilate uttering words that carried far more meaning than he possibly could have realized:

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You king of the Jews?" Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"

Pilate answered, "Am I a Jew? Your own nation and the chief priests have delivered you to me. What have You done?" Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."

Pilate therefore said to Him, "Are You a king then?" Jesus answered, "You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice."

Pilate said to Him, "What is truth?" And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all." (John 18:33-38)

Jesus was a king, but not in the sense that Pilate understood the term. After this exchange Pilate's declaration to the crowd, "I find no fault in the man," was his official judgment as the publica persona. But it was more than that. Again Pilate had no idea how true his judgment was. He couldn't find any fault in the man because there was no fault to be found in Him. Obviously Pilate's judgment was a restricted one. He was simply declaring that he could find no violation of Roman law in Jesus that would warrant or justify His crucifixion. But in a deeper and broader sense Pilate was speaking the judgment of God. There was absolutely no fault in this man, neither from the scrutiny of Roman law nor from the scrutiny of divine law. This was the sinless One who stood before Pilate, the Lamb without blemish who was being readied for the slaughter. Pilate made another statement regarding Christ, which on the surface appears innocuous:

So then Pilate took Jesus and scourged Him. And all the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe. Then they said, "Hail the King of the Jews!" And they stuck Him with their hands. Pilate then went out again, and said to them, "Behold, I am bringing Him out to you, that you may know that I find no fault in Him." Then Jesus came out, wearing the crown of thorns and the purple robe. And Pilate said to them, "Behold the Man!" John 19:1-5)

The phrase "Behold the Man" in Latin was uttered as "ecce homo." It may seem strange that these two words have received the attention they have in church history. In its context it appears to be simply a part of the mockery to which Jesus was subjected. His captors dressed Him in the mock garments of a king, belittling the ascription of royalty to Him. Pilates words simply mean, "Look at the man." But theologians of antiquity saw in this another example of an unintentional double meaning provoked by Providence. When Jesus was put on display before the watching world, He was not presented as God but as "the man." This One was the embodiment of a new humanity, the Second Adam, the Man who perfectly fulfilled the purpose of human creation, to mirror and reflect the character of God by bearing His divine image. As the author of Hebrews declared:

God who at various times and in various ways spoke in times past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high. (Hebrews 1:1-3)

Note that Jesus is described as the "brightness" of God's glory and "the express image of His person." This He was, not only in His deity, but also in His humanity. Pilate's call to the world to behold this man is counsel that transcends his intended mockery. In birth, life, and death Jesus carries out the redemptive purpose of God on the plane of human history. It is ironic that all of secular history is measured by reference to Him. I am writing this book in 1995. These numbers might have the initials A.D. added to them. The A.D. refers to the Latin anno domine, or "the year of our Lord." All of history is framed around this Person who came in the fullness of time and whose coming gives definition to all of time.

The Messiah

"For We have seen his star in the East and have come to worship Him." Matthew 2:2, Matthew 2:16 records that Herod slew all the male children under two years of age in Bethlehem. This story fits perfectly with his paranoid and unstable personality in his old age. Herod's suspicious nature put to death three of his sons and several of his wives and many other people in his last years. NOTES: Joseph

The Greek historian Xenophon said the Maji ''were authorities for all religious matters." Another Greek historian Lucian said he visited the Maji in Babylon. NOTES: Gera Deborah Levine, (1993) Xenophon's Cyropaedia, 8.3.11; Lucian of Samosata, (mennipus 6).

"For my eyes have seen Your salvation, which you have prepared before the face of all peoples, A light to bring revelation to the Gentiles, And to the glory of Your people Israel." Luke 2:30-32

"For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace." Isaiah 9:6

" A voice is calling, clear a way for the LORD in the in the wilderness: Make smooth in the desert a highway for our God." Isaiah 40:3

Surely the LORD GOD does nothing, Unless He reveals His secret to His servants the prophets. Amos 3:7

The Messiah

But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from old, from ancient days. Micah 5:2, Prophesy 700 years before Christ.

"Therefore, the LORD Himself will give you a sign; Behold a virgin will conceive and bear a Son, and shall call HIs name Immanuel,"(Which means God with us) Isaiah 7:14, Prophesy 600 years before Christ.

Shout aloud, O daughter of Jerusalem! Behold your King is coming to you; He is just and endowed with salvation, humble and mounted on a donkey,...Zechariah 9:9 Prophesy 500 years before Christ.

So, I took 30 pieces of silver and threw them into the house of the LORD for the potter. Zachariah 11:13, Prophecy 500 years before Christ. Fulfilled in Matthew 27:5, And he threw the pieces of silver into the sanctuary and departed; and he went a hanged himself.

They pierced My hands and My feet...and for My clothing they cast lots. Psalms 22:16 and 18, King David, Prophesy 1000 years before Christ.

All we like sheep have gone astray; we have turned everyone to his own way; and the LORD has laid on Him the iniquity of us all. Isaiah 53:6, Prophesy 700 years before Christ.

MESSIAH PART 1: EVIDENCE HE EXISTED, Jesus-story, siege of Jerusalem

THE MESSIAH PART 2

THE MESSIAH PART 3

The Messiah

The Messiah

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