Can We Trust the Gospels?

Peter J. Williams

• Verlag: Crossway
• Jahr: 2018
• ISBN:
  9781433552984
• Thema: Teología y religión
• Thema: Teología cristiana

Is there evidence to believe the Gospels?

The Gospels—Matthew, Mark, Luke, John—are four accounts of Jesus's life and teachings while on earth. But should we accept them as historically accurate? What evidence is there that the recorded events actually happened?

Presenting a case for the historical reliability of the Gospels, New Testament scholar Peter Williams examines evidence from non-Christian sources, assesses how accurately the four biblical accounts reflect the cultural context of their day, compares different accounts of the same events, and looks at how these texts were handed down throughout the centuries. Everyone from the skeptic to the scholar will find powerful arguments in favor of trusting the Gospels as trustworthy accounts of Jesus's earthly life.

1

What Do Non-Christian Sources Say?

It is hardly surprising that Christian texts are our main source of information about the origins of Christianity. Most books on archery, baseball, or cooking are by enthusiasts of those activities. Christians were the most enthusiastic about Christianity and naturally wrote more about it. The four Gospels were, of course, written by advocates of belief in Jesus as the promised deliverer. They may therefore be said to be biased, in the sense that they are not impartial records but ones aiming to foster belief in Jesus Christ.

However, their bias does not mean we should distrust their record. An innocent man accused of a crime may have a deep interest in proving his innocence, but this bias is not a reason to dismiss evidence he produces. The question, then, is not whether the Gospel writers had an agenda, but whether they reported accurately.

Some sources, however, cannot be accused of bias in favor of Christianity. These include non-Christians who wrote within ninety years of the origins of Christianity and left us with records we can investigate. We will begin by considering three writers: Cornelius Tacitus, Pliny the Younger, and Flavius Josephus. Each of these had his own reason for writing, but in no case was it the promotion of Christianity. Tacitus and Pliny were, in fact, openly hostile to Christianity.

Cornelius Tacitus

Tacitus was born around the year AD 56. He held a series of distinguished Roman offices, including being a senator and a consul. He is now most famed for his writings, which include those shown in table 1.1.1

Table 1.1. Writings of Tacitus

Short Title	Content	Length	Approximate Date
Agricola	About Tacitus’s father-in-law, Julius Agricola, governor of Britain, including a description of Britain and its people	1 book	AD 98
Germania	A description of Rome’s dealings with the Germanic tribes	1 book	AD 98
Histories	A narrative of Roman history covering the years AD 69–96	14 books	AD 109
Annals	A narrative of Roman history covering the years AD 14–68	16 books	AD 115–117

Tacitus certainly had biases. He recounted history in order to give moral instruction, praising those he approved of and often applying a whole armory of rhetorical strategies to damn those he disliked. However, his ability to record factual information is first-rate. He could accurately describe remote places he had never visited and was the first to provide literature on the lochs in Scotland. He appears to have had access to sources that allowed him to relate detailed stories from more than four decades before he was born.2 We therefore have little reason to doubt the broad facts underlying his account of the early Christians as found in his Annals. To quote the Oxford Companion to Classical Literature, “The Annals in particular show Tacitus to have been one of the greatest of historians, with a penetrating insight into character and a sober grasp of the significant issues of the time.”3

Tacitus wrote about the Great Fire in Rome, which occurred in July AD 64. He told of how it was thought that the mad emperor Nero had started the fire and yet blamed the many Christians then in Rome, accusing them of arson. In his career in Rome, Tacitus would have been able to talk to many adults about its events and to have access to Rome’s official records. We therefore have every reason to treat the outline of facts he provides as reliable.

This is how Tacitus tells the story, using the common early spelling of Christians as Chrestians:4

But neither human help, nor gifts from the emperor, nor all the ways of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order [of Nero]. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd called Chrestians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital [Rome] itself, where all things horrible or shameful in the world collect and become fashionable. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts’ skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the clothes of a charioteer, or mounted on his chariot. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrifices not for the welfare of the state but to the ferocity of a single man.5

The question should be raised how we know Tacitus actually wrote this. Is it not possible that the work of this pagan writer was tampered with by later Christian scribes? This has been the claim of a few scholars but has remained a marginal view for several reasons, of which I will give just two.

First, it should be remembered that all Greek and Latin literature transmitted to us from the classical period to the Middle Ages was handed down by Christian scribes. They preserved the references to Greek and Roman gods and faithfully copied religious ideas that differed from their own Christian views. In the last century or so, much-older manuscripts from before Christian times have been found in the dry sands of Egypt, and these show that scribes generally copied faithfully. The burden of proof is therefore on those who want to maintain that texts have been changed since classical times.

Second, Tacitus had a unique style of Latin, part of what is commonly called silver Latin, to distinguish it from Latin of the golden age of Cicero (107/106–43 BC). As every century passed, Latin changed, as all languages do. Medieval scribes were educated in medieval Latin and would not have been aware of all the differences between their own Latin and that of Tacitus. It would have been difficult for them to imitate Tacitus’s style of Latin for more than a few phrases at the most. That is why classical scholars today treat this as a reliable account, at least in regard to the main events.

The narrative provides significant information. We obviously learn that Tacitus did not like Christians (he c...