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Pilate and Barabbas

I have received a number of interesting responses to my comments about Pontius Pilate, the Romans’ use of crucifixion, and the likelihood that, as a rule, Romans did not allow decent burials for the victims but left them to scavenging birds and animals -- helpless, defenseless, and in agony. A couple of people have suggested that since Pilate had the custom of releasing a prisoner to the crowds during the Passover, this would show a basic interest in placating the crowds and might suggest that he would indeed be willing to observe Jewish custom and law by removing the bodies and allowing for proper burial. This account of Pilate’s willingness is, of course, in all the Gospels (Matthew and Luke have picked it up from Mark) (it is not in the fragment of the Gospel of Peter that we have). I appreciate this comment, and I realize that there was something going on in the back of my mind that I should have put up front even before I started talking about Pilate not caring [...]

Decent Burials for Crucified Victims

In my previous post I quoted a number of ancient sources that indicated that part of the torture and humiliation of being crucified in antiquity was being left, helpless, exposed not just to the elements but to scavenging birds and other animals. These sources suggest that the normal practice was to leave the victims on the cross to be pecked and gnawed at both before and after death; in some instances there are indications that this would go on for days. And so the question naturally arises if the same thing could be expected in the case of people being crucified in Judea around the year 30 CE. As I pointed out John Dominic Crossan maintains that this was indeed the case and that Jesus corpse probably met the same fate. I used to think that was a ridiculous position to take, but now I’m not so sure. To decide the issue, one needs to consider the ancient evidence, not simply go on what your personal opinions are based on what you’ve always heard and [...]

Anti-Judaism in the Gospels

QUESTION: It is in my understanding that it is of common scholarly opinion that the Gospel writers (at least Matthew, Luke, and John) were rather anti-Semitic in nature. Correct? How would you respond to that claim? After reading “The Origin of Satan” by Elaine Pagels, it is a subject that deeply interests me, and I would love to hear your professional opinion on the matter. RESPONSE: This question actually ties into some of the things I’ve been thinking about with respect to the stories of Jesus’ death and resurrection, and so it seems appropriate to answer it now rather than in a separate blog. I won’t deal with the question on the very broadest level, but will consider one feature of the Gospels that shows that with the passing of time they become more and more anti-Jewish. I should say at the outset that I do not think that the Gospel writers, or anyone else in their time, was “anti-Semitic.”   The idea and reality of anti-Semitism are modern, and are based on modern sense of [...]

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