The Trial of Jesus from a Lawyer's Standpoint Volume II Part 19

TISCHENDORF'S COMMENTS ON THE ACTS OF PILATE

"It is the same with the second apocryphal work brought under review above, the so-called Acts of Pilate, only with the difference that they refer as much to John as to the synoptical Gospels. Justin, in like manner as before, is the most ancient voucher for this work, which is said to have been written under Pilate's jurisdiction, and by reason of its specification of wonderful occurrences before, during, and after the crucifixion, to have borne strong evidence to the divinity of Christ.

Justin saw as little reason as Tertullian and others for believing that it was a work of pious deception from a Christian hand." [As has been alleged by opponents.] "On the contrary, Justin appeals to it twice in his first Apology in order to confirm the accounts of the occurrences which took place at the crucifixion in accordance with prophecy, and of the miraculous healings effected by Christ, also the subject of prophetic announcement. He cites specifically (chap. 35) from Isaiah lxv. 2, and lviii. 2: 'I have spread out my hands all the day unto a rebellious people which walketh in a way that was not good. They ask of me the ordinances of justice, they take delight in approaching to G.o.d.'

Further, from the 22nd Psalm: 'They pierced my hands and my feet; they parted my garments upon them and cast lots upon my vesture.' With reference to this he remarks that Christ fulfilled this; that he did stretch forth his hands when the Jews crucified him--the men who contended against him and denied that he was Christ. 'Then,' he says further, 'as the prophet foretold, they dragged him to the judgment seat, set him upon it and said, Judge us.' The expression, however, 'they pierced,' etc., refers to the nails with which they fastened his feet and hands to the cross. And after they had crucified him they threw lots for his clothing, and they who had taken part in the act of crucifixion divided it among themselves. To this he adds: And you can learn from the Acts, composed during the governors.h.i.+p of Pontius Pilate, that these things really happened.

"Still more explicit is the testimony of Tertullian. It may be found in Apologeticus (chap. 2) where he says that out of envy Jesus was surrendered to Pilate by the Jewish ceremonial lawyers, and by him, after he had yielded to the cries of the people, given over for crucifixion; that while hanging on the cross he gave up the ghost with a loud cry, and so antic.i.p.ated the executioner's duty; that at that same hour the day was interrupted by a sudden darkness; that a guard of soldiers was set at the grave for the purpose of preventing his disciples stealing his body, since he had predicted his resurrection, but that on the third day the ground was suddenly shaken and the stone rolled away from before the sepulchre; that in the grave nothing was found but the articles used in his burial; that the report was spread abroad by those who stood outside that the disciples had taken the body away; that Jesus spent forty days with them in Galilee, teaching them what their mission should be, and that after giving them their instructions as to what they should preach, he was raised in a cloud to heaven. Tertullian closes this account with the words, 'All this was reported to the Emperor at that time, Tiberius, by Pilate, his conscience having compelled even him to become a Christian.'

"The doc.u.ment now in our possession corresponds with this evidence of Justin and Tertullian. Even in the t.i.tle it agrees with the account of Justin, although instead of the word _acta_, which he used, and which is manifestly much more Latin than Greek, a Greek expression is employed which can be shown to have been used to indicate genuine Acts. The details recounted by Justin and Tertullian are all found in our text of the Acts of Pilate, with this variation, that nothing corresponds to what is joined to the declaration of the prophet, 'They dragged him to the seat of judgment and set him upon it and said,' etc. Besides this, the casting lots for the vesture is expressed simply by the allusion to the division of the clothes. We must give even closer scrutiny to one point. Justin alludes to the miracles which were performed in fulfillment of Old Testament prophecy, on the lame, the dumb, the blind, the dead, and on lepers. In fact, in our Acts of Pilate there are made to appear before the Roman governor a palsied man who had suffered for thirty-eight years, and was brought in a bed by young men, and healed on the Sabbath day; a blind man cured by the laying on of hands; a cripple who had been restored; a leper who had been cleansed; the woman whose issue of blood had been stanched, and a witness of the raising of Lazarus from the dead. Of that which Tertullian cites we will adduce merely the pa.s.sage found in no one of our gospels, that Jesus pa.s.sed forty days after his resurrection in company with his disciples in Galilee.

"This is indicated in our Acts of Pilate at the end of the fifteenth chapter, where the risen man is represented as saying to Joseph: 'For forty days go not out of thy house, for behold I go to my brethren in Galilee.'

"Every one will perceive how strongly the argument that our Acts of Pilate are the same which Justin and Tertullian read is b.u.t.tressed by these unexpected coincidences. The a.s.sertion recently made requires, consequently, no labored contradiction that the allusions to both men have grown out of their mere suspicion that there was such a record as the Acts of Pilate, or out of the circulation of a mere story about such a record, while the real work was written as the consequence of these allusions at the close of the third century. What an uncommon fancy it requires in the two men to coincide so perfectly in a single production, as is the case in the Acts to which I am now referring. And are we to imagine that they referred with such emphasis as they employed to the mere creations of their fancy?

"The question has been raised with more justice, whether the production in our possession may not have been a copy or a free revision of the old and primitive one. The modern change in the t.i.tle has given support to this conjecture, for it has occasioned the work to be commonly spoken of as the Gospel of Nicodemus. But this t.i.tle is borne neither by any Greek ma.n.u.script, the Coptic-Sahidian papyrus, nor the Latin ma.n.u.scripts with the exception of a few of the most recent. It may be traced only subsequently to the twelfth century, although at a very early period, in one of the two prefaces attached to the work, Nicodemus is mentioned in one place as a Hebrew author and in another as a Greek translator. But aside from the t.i.tle, the handwriting displays great variation, and the two prefaces alluded to above show clearly the work of two hands.

Notwithstanding this, however, there are decisive grounds for holding that our Acts of Pilate contains in its main substance the doc.u.ment drawn from Justin and Tertullian. The first of these to be noticed is, that the Greek text, as given in the version most widely circulated in the ma.n.u.scripts, is surprisingly corroborated by two doc.u.ments of the rarest character, and first used by myself--a Coptic-Sahidian papyrus ma.n.u.script and a Latin palimpsest--both probably dating from the fifth century. Such a doc.u.mentary confirmation of their text is possessed by scarcely ten works of the collective Greek cla.s.sic literature. Both of these ancient writings make it in the highest degree probable that the Egyptian and Latin translations which they contain were executed still earlier.

"But could a work which was held in great consideration in Justin's and Tertullian's time and down to the commencement of the fourth century, and which strenuously insists that the Emperor Maximin caused other blasphemous Acts of Pilate to be published and zealously circulated, manifestly for the purpose of displacing and discrediting the older Christian Acts--could such a work suddenly change its whole form, and from the fifth century, to which in so extraordinary a manner translators, wholly different in character, point back with such wonderful concurrence, continue in the new form? Contrary as this is to all historical criticism, there is in the contents of the work, in the singular manner in which isolated and independent details are shown to be related to the canonical books, no less than in the accordance with the earliest quotations found in Justin and Tertullian, a guaranty of the greatest antiquity.

"There are in the contents, also, matters of such a nature that we must confess that they are to be traced back to the primitive edition, as, for example the narrative in the first chapter of the bringing forward of the accused.

"It is incorrect, moreover, to draw a conclusion from Justin's designation of the Acta which is not warranted by the whole character of the work. The Acta, the _[Greek: hypomnemata]_, are specified in Justin's account not less than in the ma.n.u.scripts which we possess, as being written _under_ Pontius Pilate, and that can signify nothing else than that they were an official production composed under the direct sanction of the Roman governor. Their transmission to the emperor must be imagined as accompanied by a letter of the same character with that which has been brought down to us in the Greek and Latin edition, and yet not at all similar in purport to the notable Acts of Pilate."[214]

THE ACTS OF PILATE

(_First Greek Form_)

I, Ananias, of the propraetor's bodyguard, being learned in the law, knowing our Lord Jesus Christ from the Holy Scriptures, coming to Him by faith, and counted worthy of the holy baptism, searching also the memorials written at that time of what was done in the case of our Lord Jesus Christ, which the Jews had laid up in the time of Pontius Pilate, found these memorials written in Hebrew, and, by the favor of G.o.d, have translated them into Greek for the information of all who call upon the name of our Master Jesus Christ, in the seventeenth year of the reign of our lord Flavius Theodosius, and the sixth of Flavius Valentia.n.u.s, in the ninth indiction.

All ye, therefore, who read and transfer into other books, remember me and pray for me, and pardon my sins which I have sinned against Him.

Peace be to those who read and those who hear, and to their households.

Amen.

CHAPTER 1.--Having called a council, the high priests and the scribes Annas and Caiaphas and Semes and Dathaes, and Gamaliel, Judas, Levi and Nepthalim, Alexander and Jarus, and the rest of the Jews, came to Pilate accusing Jesus about many things, saying: We know this man to be the son of Joseph the carpenter, born of Mary; and he says that he is the Son of G.o.d, and a king; moreover, profanes the Sabbath, and wishes to do away with the law of our fathers. Pilate says: And what are the things which he does, to show that he wishes to do away with it? The Jews say: We have a law not to cure anyone on the Sabbath; but this man has, on the Sabbath, cured the lame and the crooked, the withered and the blind and the paralytic, the dumb and the demoniac, by evil practices. Pilate says to them: What evil practices? They say to him: He is a magician, and by Beelzebub, prince of the demons, he casts out the demons, and all are subject to him. Pilate says to them: This is not casting out the demons by an unclean spirit, but by the G.o.d Esculapius.

The Jews say to Pilate: We entreat your highness that he stand at the tribunal and be heard. And Pilate, having called them, says: Tell me how I, being a procurator, can try a king? They say to him: We do not say that he is a king, but he himself says that he is. And Pilate, having called the runner, says to him: Let Jesus be brought in with respect.

And the runner, going out and recognizing him, adored him, and took his cloak into his hand and spread it on the ground, and says to him: My Lord, walk on this and come in, for the procurator calls thee. And the Jews, seeing what the runner had done, cried out against Pilate, saying: Why hast thou ordered him to come in by a runner, and not by a crier?

for a.s.suredly the runner, when he saw him, adored him, and spread his doublet on the ground and made him walk like a king.

And Pilate, having called the runner, says to him: Why hast thou done this, and spread out thy cloak upon the earth and made Jesus walk upon it? The runner says to him: My Lord procurator, when thou didst send me to Jerusalem to Alexander, I saw him sitting upon an a.s.s, and the sons of the Hebrews held branches in their hands and shouted; and others spread their clothes under him saying: Save now, thou who art in the highest; blessed is he that cometh in the name of the Lord.

The Jews cry out and say to the runner: The sons of the Hebrews shouted in Hebrew; whence, then, hast thou the Greek? The runner says to them: I asked one of the Jews, and said: What is it they are shouting in Hebrew?

And he interpreted it for me. Pilate says to them: And what did they shout in Hebrew? The Jews say to him: _Hosanna membrome baruchamma adonai._ Pilate says to them: And this hosanna, etc., how is it interpreted? The Jews say to him: Save now in the highest; blessed is he that cometh in the name of the Lord. Pilate says to them: If you bear witness to the words spoken by the children, in what has the runner done wrong? And they were silent. And the procurator says to the runner: Go out and bring him in what way thou wilt. And the runner, going out, did in the same manner as before, and says to Jesus: My Lord, come in; the procurator calleth thee.

And Jesus, going in, and the standard bearers holding their standards, the tops of the standards bent down, and adored Jesus. And the Jews, seeing the bearing of the standards how they were bent down and adored Jesus, cried out vehemently against the standard bearers. And Pilate says to the Jews: Do you not wonder how the tops of the standards were bent down and adored Jesus? The Jews say to Pilate: We saw how the standard bearers bent them down and adored him. And the procurator, having called the standard bearers, says to them: Why have you done this? They say to Pilate: We are Greeks and temple slaves, and how could we adore him? and a.s.suredly, as we were holding them up, the tops bent down of their own accord and adored him.

Pilate says to the rulers of the synagogue and the elders of the people: Do you choose for yourselves men strong and powerful, and let them hold up the standards, and let us see whether they will bend down with them.

And the elders of the Jews picked out twelve men powerful and strong, and made them hold up the standards six by six; and they were placed in front of the procurator's tribunal. And Pilate says to the runner: Take him outside of the Pretorium, and bring him in again in whatever way may please thee. And Jesus and the runner went out of the Pretorium. And Pilate, summoning those who had formerly held up the standards, says to them: I have sworn by the health of Caesar, that if the standards do not bend down when Jesus comes in, I will cut off your heads. And the procurator ordered Jesus to come in the second time. And the runner did in the same manner as before, and made many entreaties to Jesus to walk on his cloak. And he walked on it and went in. And as he went in the standards were again bent down and adored Jesus.

CHAP. 2.--And Pilate, seeing this, was afraid, and sought to go away from the tribunal, but when he was still thinking of going away, his wife sent to him saying: Have nothing to do with this just man, for many things have I suffered on his account this night. And Pilate, summoning the Jews, says to them: You know that my wife is a wors.h.i.+per of G.o.d, and prefers to adhere to the Jewish religion along with you. They say to him: Yes, we know. Pilate says to them: Behold, my wife has sent to me, saying, Have nothing to do with this just man, for many things have I suffered on account of him this night. And the Jews answering, say unto Pilate: Did we not tell thee that he was a sorcerer? Behold, he has sent a dream to thy wife.

And Pilate, having summoned Jesus, says to him: What do these witness against thee? Sayest thou nothing? And Jesus said: Unless they had the power, they would say nothing; for every one has the power of his own mouth to speak both good and evil. They shall see to it.

And the elders of the Jews answered, and said to Jesus: What shall we see? First, that thou wast born of fornication; secondly, that thy birth in Bethlehem was the cause of the murder of the infants; thirdly, that thy father Joseph and thy mother Mary fled into Egypt because they had no confidence in the people.

Some of the bystanders, pious men of the Jews, say: We deny that he was born of fornication; for we know that Joseph espoused Mary, and he was not born of fornication. Pilate says to the Jews who said he was of fornication: This story of yours is not true, because they were betrothed, as also these fellow-countrymen of yours say. Annas and Caiaphas say to Pilate: All the mult.i.tude of us cry out that he was born of fornication, and are not believed; these are proselytes and his disciples. And Pilate, calling Annas and Caiaphas, says to them: What are proselytes? They say to him: They are by birth children of the Greeks, and have now become Jews. And those that said that he was not born of fornication, viz.: Lazarus, Asterius, Antonius, James, Amnes, Zeras, Samuel, Isaac, Phinees, Crispus, Agrippas and Judas, say: We are not proselytes, but are children of the Jews, and speak the truth; for we were present at the betrothal of Joseph and Mary.

And Pilate, calling these twelve men who said that he was not born of fornication, says to them: I adjure you, by the health of Caesar, to tell me whether it be true that you say, that he was not born of fornication.

They say to Pilate: We have a law against taking oaths, because it is a sin; but they will swear by the health of Caesar that it is not as we have said, and we are liable to death. Pilate says to Annas and Caiaphas: Have you nothing to answer to this? Annas and Caiaphas say to Pilate: These twelve are believed when they say that he was not born of fornication; all the mult.i.tude of us cry out that he was born of fornication, and that he is a sorcerer; and he says that he is the Son of G.o.d and a king, and we are not believed.

And Pilate orders all the mult.i.tude to go out, except the twelve men who said that he was not born of fornication, and he ordered Jesus to be separated from them. And Pilate says to them: For what reason do they wish to put him to death? They say to him: They are angry because he cures on the Sabbath. Pilate says: For a good work do they wish to put him to death? They say to him: Yes.

CHAP. 3.--And Pilate, filled with rage, went outside of the Pretorium and said to them: I take the sun to witness that I find no fault in this man. The Jews answered and said to the procurator: Unless this man were an evil-doer, we should not have delivered him to thee. And Pilate said: Do you take him and judge him according to your law. The Jews said to Pilate: It is not lawful for us to put anyone to death. Pilate said: Has G.o.d said that you are not to put to death, but that I am?

And Pilate went again into the Pretorium and spoke to Jesus privately, and said to him: Art thou the king of the Jews? Jesus answered Pilate: Dost thou say this of thyself, or have others said it to thee of me?

Pilate answered Jesus: Am I also a Jew? Thy nation and the chief priests have given thee up to me. What hast thou done? Jesus answered: My kingdom is not of this world; for if my kingdom were of this world, my servants would fight in order that I should not be given up to the Jews: but now my kingdom is not from thence. Pilate said to him: Art thou, then, a king? Jesus answered him: Thou sayest that I am king. Because for this have I been born, and I have come, in order that everyone who is of the truth might hear my voice. Pilate says to him: What is truth?

Jesus says to him: Truth is from heaven. Pilate says: Is truth not upon earth? Jesus says to Pilate: Thou seest how those who speak the truth are judged by those that have the power upon earth.

CHAP. 4.--And leaving Jesus within the Pretorium, Pilate went out to the Jews and said to them: I find no fault in him. The Jews say to him: He said, I can destroy this temple, and in three days build it. Pilate says: What temple? The Jews say: The one that Solomon built in forty-six years, and this man speaks of pulling it down and building it up in three days. Pilate says to them: I am innocent of the blood of this just man. See you to it. The Jews say: His blood be upon us and upon our children.

And Pilate, having summoned the elders and priests and Levites, said to them privately: Do not act thus, because no charge that you bring against him is worthy of death; for your charge is about curing and Sabbath profanation. The elders and the priests and the Levites say: If anyone speak evil against Caesar, is he worthy of death or not? Pilate says: He is worthy of death. The Jews say to Pilate: If anyone speak evil against Caesar, he is worthy of death; but this man has spoken evil against G.o.d.

And the procurator ordered the Jews to go outside of the Pretorium; and, summoning Jesus, he says to him: What shall I do to thee? Jesus says to Pilate: As it has been given to thee. Pilate says: How given? Jesus says: Moses and the prophets have proclaimed beforehand of my death and resurrection. And the Jews, noticing this and hearing it, say to Pilate: What more wilt thou hear of this blasphemy? Pilate says to the Jews: If these words be blasphemous, do you take him for the blasphemy, and lead him away to your synagogue and judge him according to your law. The Jews say to Pilate: Our law bears that a man who wrongs his fellow-men is worthy to receive forty save one: but he that blasphemeth G.o.d is to be stoned with stones.

Pilate says to them: Do you take him and punish him in whatever way you please. The Jews say to Pilate: We wish that he be crucified. Pilate says: He is not deserving of crucifixion.

And the procurator, looking round upon the crowds of the Jews standing by, sees many of the Jews weeping, and says: All the mult.i.tude do not wish him to die. The elders of the Jews say: For this reason all the mult.i.tude of us have come, that he should die. Pilate says to the Jews: Why should he die? The Jews say: Because he called himself the Son of G.o.d and King.

CHAP. 5.--And one Nicodemus, a Jew, stood before the procurator and said: I beseech your honor let me say a few words. Pilate says: Say on.

Nicodemus says: I said to the elders and the priests and Levites, and to all the mult.i.tude of the Jews in the synagogue, What do you seek to do with this man? This man does many miracles and strange things, which no one has done or will do. Let him go and do not wish any evil against him. If the miracles which he does are of G.o.d, they will stand; but if of man, they will come to nothing. For a.s.suredly Moses, being sent by G.o.d into Egypt, did many miracles, which the Lord commanded him to do before Pharaoh, king of Egypt. And there were Jannes and Jambres, servants of Pharaoh, and they also did not a few of the miracles which Moses did; and the Egyptians took them to be G.o.ds--this Jannes and Jambres. But, since the miracles which they did were not of G.o.d, both they and those who believed in them were destroyed. And now release this man, for he is not deserving of death.

The Jews say to Nicodemus: Thou hast become his disciple, and therefore thou defendest him. Nicodemus says to them: Perhaps, too, the procurator has become his disciple, because he defends him. Has the emperor not appointed him to this place of dignity? And the Jews were vehemently enraged, and gnashed their teeth against Nicodemus. Pilate says to them: Why do you gnash your teeth against him when you hear the truth? The Jews say to Nicodemus: Mayst thou receive his truth and his portion.

Nicodemus says: Amen, amen; may I receive it, as you have said.

CHAP. 6.--One of the Jews, stepping up, asked leave of the procurator to say a word. The procurator says: If thou wishest to say anything, say on. And the Jew said: Thirty-eight years I lay in my bed in great agony.

And when Jesus came, many demoniacs and many lying ill of various diseases were cured by him. And when Jesus saw me he had compa.s.sion on me, and said to me: Take up thy couch and walk. And I took up my couch and walked. The Jews say to Pilate: Ask him on what day it was when he was cured. He that had been cured says: On a Sabbath. The Jews say: Is not this the very thing we said, that on a Sabbath he cures and casts out demons?