Contemporary Historians & writers in the 1st Century World

Pontius Pilate and the crucifixion

"And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS."

John 19:19 KJV

Overview

The key message is not that every claim in the New Testament can be independently verified by a secular historian. Rather, the New Testament belongs to a traceable historical world, its testimony can be investigated alongside other sources, and its (prophetic) claims can be examined in their literary, historical and theological contexts. This approach allows us to explore the evidence seriously while understanding the distinction between historical findings and conclusions that depend on our faith.

True Eyewitness Accounts of Events

The New Testament writers had different relationships with these events. Some are traditionally identified as apostles who personally accompanied Jesus; others were associated with apostles or drew on eyewitness testimony and earlier accounts.

One of the most compelling ways to explore the validity of Biblical events is to connect the New Testament’s events, persons and prophecies to accounts by non-Christian writers and historians in a historical setting during the same time period. Three examples offer useful starting points.

1st Century Writers & Historians

The New Testament does not stand entirely alone as a source for this period. The Jewish historian Flavius Josephus wrote about Jewish society, political leadership and events surrounding the first-century Jewish revolt. The Roman historian Tacitus referred to Christ’s execution under Pontius Pilate and the presence of Christians in Rome during Nero’s reign. Pliny the Younger later described Christian worship and the administration of trials involving Christians in his correspondence with Emperor Trajan.

These writers were not Christian evangelists, and their accounts were written for purposes different from those of the New Testament authors. Their testimony nevertheless helps establish the wider historical setting in which Jesus and the early Christian movement are understood.

These sources must be used carefully. Non-Christian writers do not independently confirm every Gospel episode, miracle, resurrection claim or prophecy. Nor does every New Testament author claim to have witnessed personally everything he records. The historical value lies in examining what each source actually says, when it was written, how close it was to the events, and whether independent evidence supports particular details.

For the student of Scripture, the result is a richer way to approach the New Testament: not merely as a collection of religious texts, but as writings rooted in a particular historical period, connected to identifiable people and places, and containing claims about events that had already occurred as well as events yet to come. Historical investigation can help establish the setting and assess particular claims; the theological meaning of Jesus’ identity, resurrection and prophetic significance must also be considered on their own terms.

Jerusalem and the destruction of the Temple

Jesus’ teaching about the coming destruction of the Temple is recorded in Matthew 24, Mark 13 and Luke 21. Roman forces destroyed Jerusalem and the Second Temple in AD 70 during the First Jewish-Roman War.

Josephus, who was an eyewitness to much of that war, provides an extensive account of the conflict in The Jewish War.

A painting of the Herodian Temple as it stood in the days of Jesus. Source: History of Israel

Josephus provides information about first-century Jewish society, John the Baptist, James the brother of Jesus, and the political environment surrounding the New Testament period.

His passage about Jesus in Antiquities 18.63-64 is important but disputed because scholars debate which parts reflect Josephus’ original wording and which may have been altered by later Christian copyists.

Pontius Pilate and the crucifixion

The Gospels place Jesus’ execution under the authority of Pontius Pilate. Tacitus independently refers to Christ’s execution under Pilate during Tiberius’ reign (Annals 15.44). He also wrote that the name "Christian" came from Christus (Christ). Tacitus viewed the movement with deep hostility, calling it a "mischievous" or "pernicious superstition" that had spread from Judea - where it originated - all the way to Rome.

Why is this important? Tacitus was describing the Great Fire of Rome in AD 64 under Emperor Nero. To stop the rumours that he started the fire himself, Nero blamed the Christians.

Archaeological evidence also confirms Pilate’s historical position as a Roman prefect in Judea.

The Pilate Stone is the only known artifact bearing the name Pontius Pilate, dating from the time in which he lived. The inscription contains the words "Tiberius… [Pon]tius Pilate… [Prefect] of Judea." Source: Vie Espoir et Verite