Design-Geschichte:
The Jewish Study Bible. Oxford University Press. 2004. p. 747.
27. Van Voorst, Robert E. (2007). The Lives of Jesus outside the New Testament. Wm. B. Eerdmans Publishing. p. 270. ISBN 978-0-8028-6169-7.
28. Van Voorst 2007, pp. 11–12.
29. Van Voorst 2007, pp. 11–13.
30. "Josephus on John the Baptist". www.biblearchaeology.org. Retrieved 2024-06-25.
31. Van Voorst 2007, p. 19.
32. The Works of Josephus, Complete and Unabridged New Updated Edition, Translated by William Whiston, A.M., Peabody, Massachusetts: Hendrickson Publishers, Inc., 1987, Tenth Printing, 2004, Antiquities of the Jews, Book XVIII, Chapter 5, Paragraph 2, pp. 484–485.
33. Van Voorst 2007, p. 43.
34. Van Voorst 2007, pp. 43–45.
35. Van Voorst 2007, pp. 49–54.
36. Van Voorst 2007, pp. 58–68.
37. Van Voorst 2007, pp. 54–57.
38. Van Voorst 2007, p. 57.
39. Van Voorst 2007, pp. 69–73.
40. Van Voorst 2007, pp. 74–77.
41. Van Voorst 2007, pp. 78–79.
42. Van Voorst 2007, pp. 81–84.
43. Van Voorst 2007, pp. 85–91.
44. Van Voorst 2007, pp. 91–98.
45. Van Voorst 2007, pp. 99–104.
46. Van Voorst 2007, pp. 104–106.
47. Van Voorst 2007, pp. 106–109.
48. Van Voorst 2007, pp. 109–110.
49. Van Voorst 2007, pp. 111–114.
50. Van Voorst 2007, pp. 114–116.
51. Van Voorst 2007, pp. 116–123.
52. Van Voorst 2007, pp. 124–128.
53. Van Voorst 2007, pp. 128–132.
54. Van Voorst 2007, pp. 132–137.
55. Van Voorst 2007, pp. 137–139.
56. Van Voorst 2007, pp. 139–143.
57. Van Voorst 2007, pp. 143–147.
58. Van Voorst 2007, pp. 147–151.
59. Van Voorst 2007, pp. 151–154.
60. Van Voorst 2007, pp. 154–157.
61. Van Voorst 2007, pp. 157–160.
62. Van Voorst 2007, pp. 160–162.
63. Van Voorst 2007, pp. 162–167.
64. Van Voorst 2007, pp. 168–170.
65. Van Voorst 2007, pp. 170–173.
66. Van Voorst 2007, pp. 173–175.
67. Van Voorst 2007, pp. 175–179.
68. Van Voorst 2007, pp. 179–181.
69. Van Voorst 2007, pp. 182–183.
70. Van Voorst 2007, pp. 183–184.
71. Van Voorst 2007, pp. 184–188.
72. Van Voorst 2007, pp. 188–190.
73. Van Voorst 2007, pp. 191–193.
74. Van Voorst 2007, pp. 193–197.
75. Van Voorst 2007, pp. 197–198.
76. Van Voorst 2007, pp. 198–200.
77. Van Voorst 2007, pp. 201–203.
78. Van Voorst 2007, pp. 203–204.
79. Van Voorst 2007, pp. 204–206.
80. Van Voorst 2007, pp. 206–210.
81. Van Voorst 2007, pp. 210–213.
82. Van Voorst 2007, pp. 213–216.
83. Van Voorst 2007, pp. 216–219.
84. Van Voorst 2007, pp. 219–221.
85. Van Voorst 2007, pp. 222–223.
86. Van Voorst 2007, pp. 223–224.
87. Van Voorst 2007, pp. 224–226.
88. Van Voorst 2007, pp. 226–229.
89. Van Voorst 2007, pp. 229–232.
90. Van Voorst 2007, pp. 232–234.
91. Van Voorst 2007, pp. 234–235.
92. Van Voorst 2007, pp. 235–236.
93. Van Voorst 2007, pp. 236–239.
94. Van Voorst 2007, pp. 239–243.
95. Van Voorst 2007, pp. 243–247.
96. Van Voorst 2007, pp. 247–248.
97. Van Voorst 2007, pp. 249–250.
98. Van Voorst 2007, pp. 250–251.
99. Van Voorst 2007, pp. 251–252.
100. Van Voorst 2007, pp. 252–253.
101. Van Voorst 2007, pp. 253–254.
102. Van Voorst 2007, pp. 254–256.
103. Van Voorst 2007, pp. 256–257.
104. Van Voorst 2007, pp. 257–258.
105. Van Voorst 2007, pp. 258–259.
106. Van Voorst 2007, pp. 259–261.
107. Van Voorst 2007, pp. 261–262.
108. Van Voorst 2007, pp. 262–264.
109. Van Voorst 2007, pp. 264–265.
110. Van Voorst 2007, p. 265.
111. Van Voorst 2007, p. 266.
112. Van Voorst 2007, p. 267.
113. Van Voorst 2007, pp. 267–268.
114. Van Voorst 2007, p. 268.
115. Van Voorst 2007, pp. 268–269.
116. Van Voorst 2007, p. 269.
117. Van Voorst 2007, pp. 269–270.
118. Van Voorst 2007, pp. 270–271.
119. Van Voorst 2007, p. 271.
120. Van Voorst 2007, pp. 271–272.
121. Van Voorst 2007, p. 272.
122. Van Voorst 2007, pp. 272–273.
123. Van Voorst 2007, p. 273.
124. Van Voorst 2007, pp. 273–274.
125. Van Voorst 2007, pp. 274–276.
126. Van Voorst 2007, pp. 276–277.
127. Van Voorst 2007, pp. 277–278.
128. Van Voorst 2007, pp. 278–279.
129. Van Voorst 2007, pp. 279–280.
130. Van Voorst 2007, pp. 280–281.
131. Van Voorst 2007, p. 281.
132. Van Voorst 2007, pp. 281–282.
133. Van Voorst 2007, p. 282.
134. Van Voorst 2007, pp. 282–283.
135. Van Voorst 2007, p. 283.
136. Van Voorst 2007, pp. 283–284.
137. Van Voorst 2007, pp. 284–285.
138. Van Voorst 2007, p. 285.
139. Van Voorst 2007, pp. 285–286.
140. Van Voorst 2007, p. 286.
141. Van Voorst 2007, p. 287.
142. Van Voorst 2007, pp. 287–288.
143. Van Voorst 2007, pp. 288–289.
144. Van Voorst 2007, p. 289.
145. Van Voorst 2007, pp. 289–290.
146. Van Voorst 2007, p. 290.
147. Van Voorst 2007, pp. 290–291.
148. Van Voorst 2007, pp. 291–292.
149. Van Voorst 2007, pp. 292–293.
150. Van Voorst 2007, p. 293.
151. Van Voorst 2007, p. 294.
152. Van Voorst 2007, pp. 294–295.
153. Van Voorst 2007, pp. 295–296.
154. Van Voorst 2007, pp. 296–297.
155. Van Voorst 2007, p. 297.
In _The Lives of Jesus outside the New Testament_, Robert E. Van Voorst presents and analyzes writings concerning Jesus from antiquity, including non-biblical works composed by Jews, pagan Gentiles, and Christians. Van Voorst examines whether these texts contain verifiable information about Jesus. The analysis consists of three parts:
# Part 1: Jewish and Pagan Sources
Van Voorst first examines and discusses writings by Jewish and pagan authors.
## Chapter 1: Josephus
### Passage 1: The Testimonium Flavianum (Jewish Antiquities 18.63–64)
The _Testimonium Flavianum_ is a passage in Josephus's _Antiquities of the Jews_ that mentions Jesus and Christians. The passage reads:
> 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 amongst 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.
Van Voorst notes that while almost all scholars consider the passage to have been edited by Christian scribes, the majority believe it contains an authentic kernel from Josephus. He surveys the arguments for and against the passage's authenticity and concludes that Josephus likely wrote a shorter, more neutral passage that was later expanded by Christians.
### Passage 2: James, the Brother of Jesus (Jewish Antiquities 20.200)
This passage mentions James, "the brother of Jesus, who was called Christ". Van Voorst notes that this passage is widely considered authentic by scholars. He discusses its significance in corroborating the existence of James and Jesus outside the New Testament.
### Passage 3: John the Baptist (Jewish Antiquities 18.116–119)
This passage describes John the Baptist as a good man who urged the Jews to "exercise righteousness towards each other, and piety towards God." Van Voorst discusses the authenticity of this passage, noting that it is generally accepted by scholars. He highlights its importance in demonstrating Josephus's knowledge of figures related to early Christianity.
## Chapter 2: Tacitus
### Passage 1: Nero's Persecution of Christians (Annals 15.44)
Tacitus describes Nero's persecution of Christians after the Great Fire of Rome in 64 CE. He writes:
> 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, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular.
Van Voorst considers this passage to be authentic and highly significant. He emphasizes that Tacitus, a Roman historian, independently corroborates several key aspects of Jesus's life and the origins of Christianity:
* The existence of "Christus" (Christ) as the founder of the Christian movement.
* Jesus's execution under Pontius Pilate during the reign of Tiberius.
* The origin of Christianity in Judea and its spread to Rome.
* The Roman perception of Christians as a distinct group and their suffering under Nero.
He discusses the historical context of Tacitus's writing and the Roman perception of Christians.
## Chapter 3: Pliny the Younger
### Passage 1: Letter to Trajan about Christians (Letters 10.96)
Pliny the Younger, governor of Bithynia-Pontus, wrote to Emperor Trajan seeking advice on how to deal with Christians. He describes their practices, including their worship of Christ "as to a god". Van Voorst considers this letter authentic and valuable for understanding early Christian practices and Roman policy towards them. He highlights:
* The widespread presence of Christians in Bithynia-Pontus.
* Their refusal to curse Christ or worship Roman gods.
* Their practice of meeting on a fixed day before dawn to sing hymns to Christ "as to a god".
* Their commitment to ethical conduct.
* The Roman administration's efforts to suppress Christianity.
## Chapter 4: Suetonius
### Passage 1: Expulsion of Jews from Rome (Claudius 25.4)
Suetonius mentions that Emperor Claudius "expelled the Jews from Rome, who were constantly making disturbances at the instigation of Chrestus." Van Voorst notes the scholarly debate on whether "Chrestus" refers to Christ and suggests it likely indicates disturbances among Jews related to Christian proselytizing. He explores the historical implications if this passage refers to early Christian activity in Rome.
## Chapter 5: Other Roman and Greek Authors
Van Voorst examines various other Roman and Greek authors, including:
### Passage 1: Celsus (from Origen's Contra Celsum)
Celsus was a 2nd-century Greek philosopher and opponent of Christianity. His work, _The True Word_, is preserved through Origen's refutation, _Contra Celsum_. Van Voorst analyzes Celsus's arguments, which include claims that Jesus was illegitimate, studied magic in Egypt, and performed miracles through sorcery. He discusses how Celsus's criticisms, though hostile, indirectly confirm certain aspects of the Gospel narratives, such as Jesus's miraculous deeds and his Galilean origins.
### Passage 2: Mara bar Serapion
Mara bar Serapion was a 1st or 2nd-century Syrian Stoic philosopher who wrote a letter to his son. In it, he compares the persecution of "the wise king" of the Jews to the persecution of Socrates and Pythagoras, suggesting that the "wise king" refers to Jesus. Van Voorst examines this letter and its potential implications for understanding early non-Christian perceptions of Jesus.
### Passage 3: Lucian of Samosata
Lucian, a 2nd-century Greek satirist, refers to Christians as followers of "that crucified sophist" and notes their devotion to him and their disregard for death. Van Voorst discusses how Lucian's satirical remarks offer a glimpse into the perception of Christians and their founder among educated pagans.
### Passage 4: Emperor Julian
Emperor Julian, a 4th-century Roman emperor and opponent of Christianity, discusses Jesus in his work _Against the Galileans_. Van Voorst analyzes Julian's criticisms, which acknowledge Jesus's existence but question his divinity and the claims of his followers.
### Passage 5: Other Minor Sources
Van Voorst briefly discusses other minor sources that mention Jesus or early Christians, noting their limited historical value but contributing to the broader picture of Jesus in antiquity.
## Chapter 6: The Jewish Talmud
Van Voorst examines passages in the Babylonian Talmud that mention Jesus. He notes the complex nature of these references, which often reflect later Jewish polemics against Christianity.
### Passage 1: Jesus and Magic (Sanhedrin 43a)
This passage describes Jesus as having practiced magic and led Israel astray, and states that he was hanged on the eve of Passover. Van Voorst analyzes the historical kernel within this hostile portrayal, such as the timing of Jesus's execution and the accusation of sorcery, which aligns with early Christian accounts of Jesus performing miracles.
### Passage 2: Jesus and His Disciples (Sanhedrin 107b)
This passage recounts a story of Jesus's interaction with a rabbi, suggesting a possible historical memory of Jesus's teachings and disciples, albeit presented in a negative light.
### Passage 3: Jesus and His Teachings (various passages)
Van Voorst discusses other Talmudic passages that indirectly refer to Jesus or early Christians, noting their polemical nature and the difficulty in extracting reliable historical information.
# Part 2: Christian Sources
Van Voorst then examines and discusses various non-canonical Christian writings.
## Chapter 7: The Gospel of Thomas
Van Voorst analyzes the Gospel of Thomas, a collection of sayings attributed to Jesus. He discusses its distinct nature compared to the canonical Gospels, its Gnostic tendencies, and the scholarly debate regarding its independence from or dependence on the Synoptic Gospels. He explores whether any sayings in this gospel might derive from an independent tradition.
## Chapter 8: Agrapha (Unwritten Sayings of Jesus)
Van Voorst explores various _agrapha_—sayings attributed to Jesus that are not found in the canonical Gospels. He discusses their sources, such as early Church Fathers and ancient manuscripts, and evaluates their authenticity based on criteria like internal consistency and external corroboration.
## Chapter 9: The Jewish-Christian Gospels
Van Voorst examines the fragments of the Jewish-Christian Gospels (Gospel of the Nazarenes, Gospel of the Ebionites, Gospel of the Hebrews). He discusses their unique perspectives on Jesus, which often reflect a more Jewish understanding, and analyzes their relationship to the canonical Gospels.
## Chapter 10: The Apocryphal Acts of the Apostles
Van Voorst discusses the Apocryphal Acts (Acts of Peter, Acts of Paul, Acts of John, Acts of Andrew, Acts of Thomas). He highlights their legendary and often fantastical nature, their focus on apostles, and their limited historical value regarding Jesus himself, though they provide insights into early Christian beliefs and practices.
## Chapter 11: The Infancy Gospels
Van Voorst analyzes the Infancy Gospels (Infancy Gospel of James, Infancy Gospel of Thomas). He discusses their purpose in filling the gaps in Jesus's childhood narratives and their often miraculous and embellished stories. He notes their theological motivations and their lack of reliable historical information about Jesus's early life.
## Chapter 12: The Passion and Resurrection Gospels
Van Voorst examines the apocryphal Passion and Resurrection Gospels (Gospel of Peter, Gospel of Nicodemus). He discusses their additions and alterations to the canonical Passion narratives, their theological biases, and their limited historical value.
## Chapter 13: Other Christian Apocrypha
Van Voorst briefly discusses other Christian apocrypha, including letters and apocalyptic texts, noting their diverse content and their varying degrees of historical relevance.
# Part 3: Conclusions
Van Voorst summarizes his findings and draws conclusions about the historical Jesus based on the non-biblical evidence.
## Chapter 14: What We Learn from Non-Biblical Sources
Van Voorst concludes that non-biblical sources, particularly those from Jewish and pagan authors, provide important corroboration for the existence of Jesus and several key events in his life. He emphasizes that while these sources are limited in scope and often hostile, they confirm that Jesus was a historical figure whose followers believed he was the Christ, was executed by Pontius Pilate, and whose movement spread beyond Judea.
## Chapter 15: Challenges and Limitations
Van Voorst addresses the challenges and limitations of using non-biblical sources, including their scarcity, late dates, and polemical nature. He discusses the methodologies for evaluating these texts and the difficulties in distinguishing historical kernels from later embellishments.
## Chapter 16: The Overall Picture
Van Voorst presents an overall picture of Jesus as seen through these non-biblical lenses. He reiterates that while the New Testament remains the primary source for understanding Jesus, these external sources provide independent verification and valuable context for the early perception of Jesus and the Christian movement. He concludes that the non-biblical evidence, though sparse, strengthens the historical case for Jesus's existence and impact.
This detailed summary of Robert E. Van Voorst's _The Lives of Jesus outside the New Testament_ highlights the comprehensive scope of his analysis and his methodical approach to evaluating ancient texts concerning Jesus.
