by Ibn Anwar
“…but they killed him not, nor crucified him…”(Qur’an 4:157)
Jesus’ Crucifixion is the bedrock of mainstream Christianity. It is such an important foundation in Christianity that even sects that have departed from “Orthodoxy” such as Unitarianism and the Jehovah’s Witness have retained the crucifixion. Paul says, “And if Christ be not risen, then is our preaching vain, and your faith is also vain” (1 Cor. 15:14). Without crucifixion there is no resurrection. Because the preaching of Christianity is based on the resurrection it goes without saying that the crucifixion is equally significant and important which is also why the official symbol in mainstream Christianity is the cross.
It is often claimed in Evangelical circles and by Christian missionaries that there is a consensus among scholars and historians both conservative and liberal that Jesus certainly died on the cross. This is misleading. There are scholars who argue that because there is such a paucity in early reliable historical records attesting to Jesus’ existence that must mean that he is a myth, a legend, a fiction. Granted that the circle of scholars of this persuasian is small in number that does not discount the fact that they exist. Tom Harpur who was professor of New Testament and New Testament Greek at Wycliffe(The Pagan Christ), Bruno Bauer (Critique of the Gospels and History of Their Origin), Earl Doherty(The Jesus Puzzle), Prof. G.A. Wells(The Historical Evidence for Jesus), Prof. Michael Martin(The Case Against Christianity) are some of the scholars who have questioned Jesus’ existence. Thus to continue claiming that all scholars both liberal and conservative agree on the crucifixion is untrue. Undoubtedly, a vast majority of scholars say the crucifixion happened, but not without serious qualification. They do not say it as a fact, but rather as a probable occurence. Historians involved in this area of study base their judgment on probabilities rather than conclusive historical data. Using the historical method scholars comb through available historical materials, assess them and thereafter produce what they think to be the most probable conclusion. Historians using the critical historical method do not recognise supernatural events because they are the least probable occurences which is why God cannot be in the equation hence discounting both resurrection and Jesus’ ascent to heaven as historical(at least according to the historical method). A person living 2000 years ago would be regarded as dead because it is highly improbable(or impossible) for a man to live that long. Because Jesus lived around 2000 years ago historians conclude that he must have died. This is of course according to the critical historical method. The real question that historians are interested in is how he died. And for this they look at the historical records surrounding the person Jesus. According to their perspective based on their research the most probable explanation or cause for Jesus’ death is the crucifixion. Thus many modern (non-Muslim) historians have no qualms over Jesus’ death itself not because they think that Jesus was factually and definitely crucified but because a man living 2000 years ago cannot still be alive. In this article we will be looking closely at some of those major data and sources used to propose that Jesus died by crucifixion. God willing, we will illustrate by proposing nine contentions(using historical and theological arguments) that the historical material employed are insufficient in proving the crucifixion and that Jesus certainly did not die the shameful death of a crucified man.
How much do we know about Jesus? As we have mentioned before there is a paucity of material.
“However desirable it might be to have available records of Jesus’ words and deeds that were made during his lifeimte, we must acknowledge that we have none.”[1] (emphasis added)
“Reliable knowledge of Jesus, his life and teaching, is limited. The years of his adolescence and young manhood are shrouded in silence, and his active ministry of not over two or three years is treated only briefly in the Gospels. There are only four short accounts of Jesus’ ministry, and these record what people though of his as well as what he did and taught. Beyond the narrative of his teachings and actions nothing is known of his personality, physical appearance, or bearing that might account for the remarkable charismatic power which he held over his disciples and the masses who at one time followed him.” [2] (emphasis added)
Contention 1: The passion narratives are inconsistent which means they cannot be trusted.
If one were to compare the four gospels analytically one will find that there are many inconsistencies between the narratives given in the gospels. However, in fairness it should be noted that there are fewer contradictions between Matthew and Mark. Some stories are found in one or two of the gospels but not in the others for example Jesus being troubled is mentioned in Matthew and Mark, but not in Luke and John. The excuse given by apologists is that the authors simply did not mention them as they had limited space to write and so had to make their writing more focused on what they thought were important(or perhaps they were not aware of their occurence) and this does not actually give rise to contradiction. This excuse is untenable when the Gospels and external historical evidence are studied carefully as we shall see in due course. The Christian apologist would argue that in general there are many similarities between the passion narratives in the four Gospels. That’s all fine. But what about those serious discrepencies that we do find in the Gospels? Can two conflicting stories presented in two different books be equally and simultaneously true? According to Christian apologists they can. What they will do is try to harmonise the conflicting stories by building a new story where both are included into one story with some modifications here and there. Is this a legitimate recourse? The eminent Bible scholar Bart D. Ehrman, the prodige of one of the greatest New Testament scholars of America Bruce Metzger in Misquoting Jesus and Jesus Interrupted says that such a course of action does injustice to the gospels. Harmonising the conflicting gospel accounts does violence to what the authors and their work intend to convey. Each author wrote with a specific intention in mind and a specific audience in sight hence mixing and mashing one author’s narrative with the other is unjustified. By doing such a thing they are in reality reconstructing a gospel that none of the gospel writers had in mind. By doing such a thing they have in reality introduced a new gospel. Let us now consider some of those contradictions.
1. When was Jesus arrested? Was it on the Passover or before it?
The four Gospels place the crucifixion on a Friday (Mark 15:42, Matthew 27:62, Luke 23:54 and John 19:31), however John departs from the synoptics(Matthew, Mark and Luke) in that the incident occured on the day of rest of the Passover, that is one day earlier. The Synoptics on the other hand asserts that the Friday on which the crucifixion happened was the first day of the Passover. Jewish law stipulates that the lamb of the Passover should be slaughtered in the evening of the 14th of the first month of the Jewish calender, Nisan. The lamb is then eaten on the same night as mentioned in Exodus 12:1-8). Based on Genesis 1:5 the Jews measure a day as that from sunset to sunset. So that means the night of the Passover is the start of the 15th of Nisan. According to the synoptics Jesus was arrested after having the Passover meal with his disciples which was the first night of the first day of the Passover (Mark 14:12-46, Matthew 26:19-50 and Luke 22:7-54). He was then crucified in the morning of the 15th of Nisan.
John on the other hand has it that Jesus was arrested and taken to Pilate early in the morning of the day of rest of the Passover which means that he was arrested the night before (john 18:28). The crucifixion then according to John’s timeline should be placed on the 14th of Nisan some hours after the arrest. Thus according to John the day of the crucifixion was the Friday during the day of the rest of the Passover as opposed to the synoptics that place it on the first day of the feast. In conclusion, John’s arrest and crucifixion is a day earlier than the synoptics version. There is a reason why John has made the crucifixion coincide with the time of the slaughter of Passover lambs. John’s account is theologically motivated. He presents Jesus in the first chapter of his book as the “Lamb of God” (John 1:29 and 1:36). John wishes to pass Jesus off as the true Passover lamb. He makes Jesus fulfill a prophecy (John 19:36) with a description that the Old Testament uses for the Passover lamb. Because John’s timeline corresponds intimately with his Crucifixion theology some scholars have been led to dismiss his narrative as fiction. [3]
2. How many Passovers were there? Was it one or three?
Whilst the synoptics mention only one Passover that is the one during which Jesus was crucified John deviates by mentioning two extra Passovers (John 2:13, 2:23 and 6:4).
3. When was Jesus’ trial? Was it at night or in the morning?
Both Matthew and Mark agree that Jesus was arrested and put on trial before the Jewish council at night (Matthew 26:31-57 and Mark 14:30-53. John asserts the same in John 18:28. Luke on the other hand departs from them and says that the trial was in the morning in Luke 22:66 and omits any mention of a night trial.
4. Who questioned Jesus? Was it the Sanhedrin or the high priest?
According to Mark 14:53-55 and Matthew 26:57-59 it was the Sanhedrin who tried Jesus in the house of the high priest, Caiaphas. Who were the Sanhedrin? The Sanhedrin was a Jewish council that dealt with religious and Jewish legal matters consisting of 71 members. How is it that 71 people fitted in Caiaphas’ house 2000 years ago is a bit of a stretch unless he lived in a palace as Geza Vermes mentions in The Passion. Luke 22:66 says, “At daybreak the council of the elders of the people, both the chief priests and teachers of the law, met together, and Jesus was led before them.” One can understand from this that Luke may very well be referring to the Sanhedrin as Matthew and Mark does. But John departing from the synoptics claims that Jesus was first brought to the house of Annas, “Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound him and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.”(John 18:12-13) Only after he had been interrogated by Annas that he was then taken to Caiaphas(John 18:24). There are mutiple problems with these narratives. Firstly, the Sanhedrin is totally missing in John’s account even though he says earlier in John 11:47-53 that Caiaphas led the Sanhedrin in planning to kill Jesus. If John saw it fit to mention the Sanhedrin’s plan to kill him why not also mention that Jesus was interrogated? The question then is was Jesus ever tried by the Sanhedrin as claimed by the synoptics? Who’s telling the truth? We will address this in more detail later. The second problem that we find is that two high priests(kohen gadol) are mentioned together namely, Annas and Caiaphas. Annas is addressed as the high priest repeatedly in John 18:15-22 and in the same passage in verse 24 Caiaphas is also described as the high priest. This cannot be true because the Old Testament , Josephus, Philo and Rabbinic material all agree that the position of high priest can be occupied by one person only at any one time. The eminent authority in Jewish studies, Geza Vermes notes this and says that John’s claim in John 11:49,51 and John 18:13 that the high priesthood went through annual rotations is unhistorical.[4]
5. Who sentenced Jesus to capital punishment?
Matthew 26:66, Mark 14:64, Luke 24:20 and Acts 13:27 says that the Sanhedrin passed the death penalty on Jesus implying that they have the capacity to sentence someone to die. John departs from that and makes it clear that the Sanhedrin and the Jews in general have no legal power at all to put someone to death, “Pilate said to them, “Take him yourselves and judge him by your own law.’ The Jews said to him, ‘It is not lawful for us to put anyone to death.’”(John 18:31) Looking at that verse carefully another problem arises. How is it that Pilate the Roman prefect who had been ruling the Jews for around four years and in charge of legal affairs did not even know that the Jews were not permitted to sentence anyone to death?
6. How many people tried Jesus?
Matthew, Mark, Luke and John all agree that Jesus was brought before Pilate to be sentenced, but Luke deviating from the other three gospels adds something extra in that Jesus was also tried by Herod in Luke 23:6-12. In this episode Jesus gets mocked and ridiculed by Herod. Why is this event completely omitted in all the other three gospels? Could it be that it did not happen and was simply Luke’s invention to add more drama to the narrative?
7. How did Judas the traitor die?
This is quite relevant to the passion narratives because it happened during the same time and that he is charged with the responsibility of deserting and betraying Jesus to the Jewish leaders for some money(Mark 14:43-46, Matthew 26:47-50, Luke 22:47-54 and John 18:2-12). According to Matthew the following is what happened to Judas Iscariot,
“Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
“Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.
And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.
And they took counsel, and bought with them the potter’s field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day.
Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. ” (Matthew 27:3-10)
The passage cites a prophecy that is attributed to the prophet Jeremiah. No such prophecy exists in Jeremiah. Christian apologists have tried to reconcile the problem by mixing together Jeremiah 18:2-3 and Zechariah 11:12-13. This is utterly disingenuous because anyone can see that the author cited Jeremiah, not Jeremiah and Zechariah. Prof. Raymond E. Brown in his volume 1 or his 2 volume work on the crucifixion says about this confusion, “That conglomeration of words cited by Matt exists nowhere in the standard OT.” [5] The same is noted by Geza Vermes that, “The quotation is said to be of Jeremiah, but it is invented or is more exactly a garbled mixture of Zechariah 11:12-13 and Heremiah 18-2-3, 36:6-15.” [6] In the passage in Matthew Judas’ manner of death is mentioned, that is, he hanged himself. Acts 1:18-20 relates the same incident, but the details differ greatly,
“(With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.) “For,” said Peter, “it is written in the book of Psalms,” ‘May his place be deserted; let there be no one to dwell in it,’[d] and, ” ‘May another take his place of leadership.” (Acts 1:18-20)
As we can see the above passage presents a totally different picture of Judas’ death. Whilst Matthew says he hanged himself, Acts on the other hand says he fell headlong, his body burst open and all his intestines spilled out. If the latter is true why did Matthew not include it? Isn’t such a dramatic and gruesome death of a traitor to one’s Lord and Master worth mentioning? We can also see that a totally different prophecy is cited for the incident if it ever happened in the first place. One would think that the same prophecy would be applied for the same incident like the incident of Jesus going into Jerusalem on a donkey whereby the same prophecy from Zechariah 9:9 is quoted(though with variants). This means that the two authors are retelling different stories. The only real similitude is the person involved.
8. False promise by Jesus?
In Luke 23:43 we have Jesus making a promise to his fellow crucified victim,
“Jesus answered him, “I tell you the truth, today you will be with me in paradise.”"
This was during the crucifixion. According to the Creed of the Apostles which may well have been based on 1 Peter 3:18-20 Jesus went down to hell after the crucifixion, “Jesus who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, buried and descended into hell.” (Apostles’ Creed) Further more, in John 20:17 Jesus says, “Jesus said, “Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, ‘I am returning to my Father and your Father, to my God and your God.’ ” Where is the father? The Father is in heaven according to Matthew 6:9-13 and Matthew 23:9. What was the promise again? The promise was that he would see Jesus in heaven today i.e. on Friday. Apostles’ Creed says Jesus went to hell after he died and John 20:17 says Jesus did not yet ascend to the Father(in heaven) on Sunday. It is clearly a contradiction.
9. Who and where were the women at the crucifixion?
Matthew 27:56 claims that Mary Magdelene, Mary the mother of James, Joseph and the mother of the sons of Zebedee were watching at the scene. Mark 15:40 claims that Mary Magdelene, Mary the mother of James the younger and Joses and Salome were watching. Luke 23:49 says, “And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.” If Luke is correct then all the witnesses including the women were standing at a distance watching the incident. John goes against the rest and claims that Jesus’ mother and his mother’s sister, Mary the wife of Clopas and Mary Magdelene were standing close to the cross. It was so clase that Jesus was able to communicate with his mother.(John 19:25-26). Did you also notice that the women were all MARYS? Were there no other name among Jewish women other than Mary? How very coincidental that all the women mentioned are Marys. Is it easier to say it’s a coincidence or that they are inventions of the authors?
10. Who did Jesus appear to?
According to Paul, Jesus appeared to the 12:
“that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve. After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born. ” (1 Corinthians 15:4-8)
In the Gospels we know that there were no 12 disciples soon after the crucifixion because Judas had gone. Some apologists might suggest that the 12 is merely an “appellation” and did not designate the actual remaining number of disciples. This is inconsistent with the fact that the Gospels treat the disciples as 11 when Judas was no longer around. Had it been an appellation i.e. a special designation for the disciples despite their actual number the gospel authors would have retained the 12, but they did not. There were 11 left so they were called the eleven and not the twelve e.g. Mark 16:14.
Luke 24:33- 43 tells us that Jesus appeared to the 11 and ate honeycomb and broiled fish in their midst in the upper room. However, John 20:24 tells us that Thomas was not around when Jesus appeared i.e. as related in Luke 24:33-43. That means that the number of disciples that were present should have been TEN at the most and not eleven as Luke 24:33 claims! Paul says 12, Luke says 11 and John asserts 10. Which one is true? Scholars like Dr. William Lane Craig have tried to reconcile this conundrum by proposing a sequence of events where Jesus is suggested to have first appeared in Jerusalem then the disciples went back to Galilee and after that they return to Jerusalem for Pentecost. Is this harmonising attempt coherent? One of the most eminent Bible scholars and praised as such by Dr. William Lane Craig, Prof. Raymond E. Brown disagrees. Such a sequential harmonising according to Prof. Raymond E. Brown, “does violence to the Gospel evidence”. [7] Raymond E. Brown in the same book postulates that the several appearances recorded in the gospels are actually fictitious inventions stemming from one single appearance.
11. Jesus’ trial could not have taken place at night and concluded with a verdict in the same night.
The Mishnah says about capital punishment,
“Civil suits are tried by day, and concluded at night. But capital charges must be tried by day and concluded by day. Civil suits can be concluded on the same day, whether for acquittal or condemnation; capital charges may be concluded on the same day with a favourable verdict; but only on the morrow with an unfavourable verdict. Therefore trials are not held on the eve of a sabbath or festival. In civil suits, and in cases of cleanness and uncleanness, we begin with [the opinion of] the most eminent [of the judges]; whereas in capital charges, we commence with [the opinion of] those on the side [benches]. (Sanh. 32a)
Matthew 26:31-57, Mark 14:30-53 and John 18:28 claim that Jesus’ trial took place at night. According to the Jewish law as we have read above this cannot be true unless the Jewish leaders and the high priest were altogether ignorant or perhaps they were involved in an evil conspiracy where they bent their own law? If that is true why isn’t the error of their actions exposed and rebuked in the gospels? Why did Jesus not himself question the manner in which he was tried being himself a learned Jewish teacher? As Prof. Craig A. Evans tells us in his Context, Family and Formation in the Cambridge Companion to the Bible p. 19, “Jesus is frequently called ‘Rabbi’ or ‘Rabboni’, or its Greek equivalents ‘master’ (epistata) or ‘teacher’ (didaskalos).” So, Jesus was no doubt a Rabbi(Mark 12:29). Being a Rabbi and learned in the Jewish law he would have questioned the Jewish leaders concerning the unconstsitutional nocturnal trial. But, no such disagreement is found either from Jesus or from anyone else in the entire New Testament. Apologists might argue that the Mishnah(from which the Sanhedrin tractate comes) is not a valid proof source for trials during Jesus’ time because of its redaction date which is about 200 C.E. However, as pointed out by Geza Vermes the Mishnah is not the only evidence there is.
“…the Mishnah passage is not the only relevant evidence. First-century AD sources, such as Philo and the Dead Sea Scrolls, also testify to the illegality of court business on Sabbaths/feast days. Thus Philo writes: ‘Let us not…abrogate the laws laid down for its [the Sabbath's] observance and…institute [on that day] proceedings in court’ (Migration of Abraham 91), and the Damascus Document from Qumran states just as firmly that ‘no one shall judge’ on the Sabbath day (10:17-18).” [8]
The Sanhedrin trial is filled with problems and inconsistencies. Vermes says,
“…the reliability of the account of Jesus’ appearance before the Sanhedrin and his condemnation to death is seriously undermined by the repeated contradictions and historical and legal improbabilities of Mark’s account, which has been copied in substance by Matthew. Luke and John further muddy the waters.” [9]
Earlier we argued against the location of Jesus trial which took place at the house of the high priest. This is very unusual in Jewish tradition since the place of assembly was the hall of cut stone located within the temple as Geza Vermes notes in his The Passion and Gerd Theissen and Annette Merz mentions their The Historical Jesus.
12. Charges levelled against Jesus have no basis
None of the charges levelled against Jesus during the night trial would amount to the death penalty in Jewish law. Neither claiming to be the son of God or the Messiah are blasphemies deserving of death in Jewish tradition. Geza Vermes explains,
“…no Jewish law of any age suggests that messianic claim amounted to the crime of blasphemy… It would therefore seem that the Synoptic tale of the night proceedings against Jesus lacks real foundation.” [10]
It would appear that the authors of the Gospel took their own Christology behind the title ‘Son of God’ as meaning something more than just a person having a special bond with God, but one who shares in some way the divine nature developed during the last decades of the first century and weaved it in their night trial narratives.[11] It seems the gospel authors have yet again invented history. Faith historicised.
13. Barabbas the mythical rebel
The story of the release of Barabbas in conjunction with the Passover is related by all four gospels. The alleged event is known as the Paschal privilege where the Roman governor supposedly has the right to offer a criminal amnesty. The incident is related in Matthew 15:6-11, Matthew 27:15-20, Luke 23:17-19 and John 39-40. There are serious problems to this story. Firstly, the narratives themselves differ in detail, that is, in the manner the offer is conveyed. Secondly, in Mark and Matthew the people persuaded by the chief priests present shouted and clamoured for the death and crucifixion of Jesus. The story line is simply absurd. How is it that this popular religious figure, Jesus whose image was widespread as a miracle worker, a compassionate teacher, and a Prophet loved by many even by those in Jerusalem(the chief priests were afraid of the people revolting if they apprehended Jesus because of his popularity Mark 14:1-2, Matthew 26:3-5 and Luke 22:2) became the outcast and hated criminal in a matter of minutes in the eyes of the same Jewish population before Pilate? Geza Vermes remarks, “It is hard, indeed almost impossible, to imagine a nationalist Jewish crowd encouraging the Romans to kill one of their own countrymen.” [12]
Thirdly, if Barabbas was a real then he was in prison for insurrection according to the gospels. That means he was already found and declared guilty. Why would such a troublemaker be freed by Pilate whose job was exactly to keep maintain Roman sovereignty in his jurisdiction? The problem is compounded further when we take into consideration that Jesus was found faultless and innocent by Pilate. How is it that someone found guilty is given the opportunity to freedom and not someone who is found innocent? It is senseless.
Last but not least, there is no indication outside of the Gospels that there was such a person as Barabbas or even such a thing as a special Passover amnesty afforded by the Prefect. Geza Vermes states clearly, ” such an amnesty is nowhere mentioned outside the Gospels, not even in Josephus, who was so well informed about first-century AD matters, and the evangelists themselves fail to agree on its precise nature… Hence the historicity of the amnesty is questionable.” [13]
There are many more discrepencies, contradictions and difficulties in the Gospels concerning the crucifixion and other things besides. However, the 13 inconsistencies that we have contended are sufficient in proving our point. The anonymous gospels are far from consistent in their narratives. If we can’t establish which incident actually happened how can we be certain that any of them happened at all? In order to have a reasonable commentary on the events one should be able to know what truly happened first. The inconsistencies give proof to the Qur’anic declaration concerning the crucifixion that, “…those who differ therein are full of doubts, with no certain knowledge, but they only follow conjecture.” (Qur’an 4:157)
Christian apologists tend to argue that the crucifixion is true based on a multitude of independent multiple attestations. This brings us to our second contention.
Contention 2: There are no reliable multiple independent attestions
The following are some of the historical sources appealed to by Christians that are considered independent historical attestations.
1. Flavius Josephus.
Flavius Josephus is popularly quoted by Christians to substantiate the crucifixion tale. They quote the very famous passage that is attributed to him known as the Testimonium Flavianum.
“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.” (Jewish Antiquities, 18.3.3) [14]
Scholars have long suspected the above to be spurious. Questions regarding the authenticity of this particular passage have been raised since the 16th century as Raymond Brown notes in his volume one of The Death of the Messiah on page 374. Today it is widely rejected as a forgery attributed to Josephus. Raymond E. Brown on the same page of his work cites a number of authorities who rejected the text as outright inauthentic which includes Battifol, Birdsall, Burkitt, Conzelmann, Hahn, L. Hermann, Lagrange, Norden and Zeitlin. It is historically known that Josephus was a Jew and died as one. He did not convert to Christianity at any point in time. It goes without saying that being a Jew he would have hardly attested Jesus’ Christhood and his rising again fulfilling the prophecies of the prophets of old. Had he believed in such Christian doctrines he would have been a Christian. The early church father Origen explicitly states in Against Celcus, 1.47 and in his Commentary on Matthew, 10.17 that Josephus did not believe Jesus was the Christ. Had the passage been authentically written by Josephus surely the early church fathers of the second and third centuries quoted him especially when they cite him regarding Old Testament interpretations. The earliest citation of the text is from the fourth century by Eusebius of Caesaria in Demonstratio Evangelica or The Proof of the Gospel. That’s over 400 years of a gap which is more than enough time to fake a document. Impossible to be traced back to Josephus it is indeed a fake. It is noteworthy that Raymond E. Brown prefers the position of partial-interpolation where Josephus is thought to have written the basic text and the special references to Jesus e.g. as Messiah are later Christian interpolations. In discussing this however, Brown does not offer any definite substantiation for this position. In fact, he merely describes it as “plausible”. The Testimonium is found in all the mss. of Ant. [15] and none omits the special references to Christ which leads us to contend that the whole text must have been forged.
2. Cornelius Tacitus.
The work involved in Tacitus’ Annals. This work was written in approximately 117 CE. In it Jesus’ death is mentioned.
“Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus…” (Annals, 15.44) [16]
Several scholars have questioned the authenticity of this passage. It is claimed that Tacitus made use of Roman documents in reporting the above. If that is true surely he would not have made the error with Pilate. Pilate is identified as a procurator rather than a prefect. This is a historical problem that has been noted by scholars. Those two positions are not one and the same. A procurator is a financial administrator(civilian) whilst a prefect is a military position. Historically Judea was ruled by a prefect appointed by Rome from 6 CE to around 44 CE. It was after that period that the governor was procurator. In fact, an inscription that was found at Caesarea Maritima, ludaea there is an inscription dedicated to Pilate which reads, “praefectus iudaeae” which means “prefect of Judea”. Raymond E. Brown notes, “In calling Pilate a procurator Tacitus was reflecting the later terminology of the 1st cent., still in vogue at the time of his writing.” [17]Secondly, official Roman documents could not possibly have referred to Jesus as “Christus” as G.A. Wells points out in The Historical Evidence for Jesus.[18] So where did Tacitus get his information from? Well, isn’t it obvious? Christians were already quite known then. He could have easily gotten his information from the Christians as R.T France, E.P. Sanders, G.A. Wells and others have pointed out. This means that even if Tacitus authentically wrote the information it is almost 100 years after the happenings and does not rely on independent sources.
Other historical sources that Christians appeal to include Lucian of Samosata’s The Passing of Peregrinus, Mara Bar Serapion, Thallus and Jewish Rabbinic literature. All these historical sources are late second to third century cources that can hardly be described as independent. And many of them suffer from historical inaccuracies as we have seen inTacitus’ Annals.
Contention 3: There are no prophecies that truly predict the crucifixion
An often quoted passage in support of the crucifixion is Isaiah 53 which we have discussed in another article. Please click on A Critical Study of Isaiah 53 to read it. We have also seen earlier that the Gospel writers committed blunders in trying to fit Jesus into what they percieved as prophecies from the Old Testament.
We will later show that there are clear prophecies and promises in the Old Testament that should ensure Jesus’ safety from any harm that his enemies could have wished to inflict upon him.
Contention 4: Jesus could not have been crucified outside of Jerusalem.
We will prove from Jesus’ own words that he could not have possibly suffered at the hands of his enemies. Let us begin with the proof text for our premise namely Luke 13:33.
The context of Luke 13:33 starts at verse 31. It says that the Pharisees came to Jesus and warns him of an impending threat from Herod who supposedly wants him dead. In response to this warning Jesus responds,
12. Go tell that fox, ‘I will drive out demons and heal people today and tomorrow, and on the third day I will reach my goal.
13. In any case, I must keep going today and tomorrow and the next day – for surely no prophet can die outside of Jerusalem!
The last part in verse 13 is a clear negation by Jesus regarding the impossibility of a Prophet to die outside of Jerusalem. The prophet that is mentioned is a reference to his own person. The verse itself and the context does not allow a different interpretation unless the Christians wish to tell us that Moses died in Jerusalem which he obviously did not. There may be Christians out there who think that Jesus was not a prophet(and I have met quite a few myself). Let us assure them that Jesus was indeed a prophet according to their own books,
“And the multitude said, This is Jesus the prophet of Nazareth of Galilee.”(Matthew 21:11)
“But Jesus said to them, “A PROPHET is not without honour except in his own country and his own house.”(Matthew 13:57)
“But Jesus said to them, “A PROPHET is not without honour except in his own country, among his own relatives, and in his own house.”(Mark 6:4)
“Then he said, “Assuredly, I say to you, no PROPHET is accepted in his own country.”(Luke 4:24)
“And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:”(Luke 24:19)
“And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us”(Luke 7:16)
“Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.”(John 7:40)
Some of you may raise the question, “If Jesus was speaking about himself in Luke 13:33 surely he would have said something like , ‘I cannot die outside of Jerusalem’ instead of ‘a prophet cannot die outside of Jeruslame’ which is in the third person.” That is a legitimate question. And the answer to that is given in the verses you just read i.e. Matthew 13:57, Mark 6:4 and Luke 4:24. They are all relating about the same incident and Jesus is clearly addressing himself as a prophet in the third person. Thus the question raised has secured our premise further, alhamdulillah.
Clutching at straws some Christians(of whom I have met) may try to insist that the verse does not totally negate the possibility of Jesus dying outside of Jerusalem and that it just says that he cannot like in the KJV, NASB and other translations of the verse. First of all, granted that the KJV and the NASB have translated the verses correctly what does the word ‘cannot’ mean? If I said, “I cannot go to the USA” does it mean I can? It’s a silly question I know, but the question raised by the Christians in this regard is also silly. The word cannot is a negation which means not able to or not possible. In fact, that is what the Greek says. The verse reads,
πλὴν δεῖ με σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι, ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἱερουσαλήμ
The words in question are the ones highlighted which transliterates into ou endechetai. The particle ou is a negative and it can mean no, not or even never. The verb enedechetai means possible. Joined together it means not possible. Therefore, Young’s Literal Translation correctly translates the verse thus,
“but it behoveth me to-day, and to-morrow, and the day following, to go on, because it is not possible for a prophet to perish out of Jerusalem.”
God’s Word Translation also translates it in the following manner,
“But I must be on my way today, tomorrow, and the next day. It’s not possible for a prophet to die outside Jerusalem.”
So “cannot” as found in the KJV, NASB etc. or “no prophet can” as found in the NIV translation for the verse really means NOT POSSIBLE.
Before we move on let us reiterate it one more time lest we forget, that is, the prophet mentioned in verse 13 is no other than Jesus himself.
By now, you must be wondering what the point is. In fact, some of you may be sitting in your chair saying to the screen, “Okay, so what if Jesus said he cannot die outside of Jerusalem? What does that prove?” Well, the point will be unveiled very shortly.
Where did Jesus allegedly die?
According to the records that we have in the gospels he supposedly died at a place called Golgotha in Aramaic, Calvary in Latin and Kranious Topos in Greek(Matthew 27:23, Mark 15:22, Luke 23:33 and John 19:17). Let’s just take one of the four.
“And when they came to a place called Gol’gotha (which means the place of a skull),”
So, according to the verse Jesus was taken to Golgotha to be crucified.
Where was Golgotha?
According to an article by Keith W. Stump published on two Christian websites http://www.wcg.org/lit/jesus/golgotha.htm and http://www.towards-success.com/dejnarde_files/golgotha.htm Golgotha was outside of Jerusalem.
“What does the Bible tell us about the location? The Gospel writers call the place where Jesus was crucified Golgotha—an Aramaic word meaning “the skull.” Calvary is the Latin form of the word. Scripture does not reveal the precise location of Golgotha. It simply states that Jesus’ crucifixion took place outside the city of Jerusalem, though near it (John 19:20; Hebrews 13:12). Jewish law did not permit executions and burials inside the city.” (emphasis added)
HarperCollins’ Bible Dictionary informs,
“John 19:20 and Jewish and Roman execution customs indicate that it was located outside of Jerusalem’s city walls”. [19]
Mercer Dictionary of the Bible tells us,
“Jewish and Roman law would likely have required capital punishment to take place outside the city walls (John 19:20; Heb 13:12).” [20]
According to Encyclopedia Brittanica Golgotha was outside Jerusalem,
“The hill of execution was outside the city walls of Jerusalem, apparently near a road and not far from the sepulchre where Jesus was buried.” (http://www.britannica.com/EBchecked/topic/238060/Golgotha) (emphasis added)
According to Online Etymology Dictionary it was near Jerusalem,
“hill near Jerusalem,” via L. and Gk., from Aramaic gulgulta, lit. “place of the skull,” from Heb. gulgoleth “skull.” So called in reference to its shape (see Calvary)” (GOLGOTHA.” Online Etymology Dictionary. Douglas Harper, Historian. 23 Apr. 2009.
In John 19:20 which is cited by Keith W. Stump in his article we read that the place was NEAR the city(Jerusalem),
“Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek.”
The word is eggus which literally means near. What does it mean to be near? Near indicates being outside! If you said, “I am near my house.” What does it mean? Does it mean you’re inside your house? NO. It means you’re in close proximity to your house, but it is outside. If you said that you are near New York, you are not inside it but rather outside. So according to John Jesus was taken to a place called Golgotha which was near(outside) of Jerusalem. If that is true then it is in clear opposition to Jesus’ own testimony in Luke 13:33 which we read and analysed earlier. There are really only two options for reconciliation.
1. Jesus lied in Luke 13:33
2. Jesus did not lie in Luke 13:33.
In Matthew 7:24 Jesus says,”Everyone, them, who listens to this sayings of Mine and puts them into practice will be like a thoughtful man who built his house on the rock.” Who is your master? Is he Jesus or the anonymous author of John? My master is Jesus and I would like to follow and believe in what he says. What about you? Luke 13:33 clearly denies what is told about his alleged crucifixion. Unless he died in Jerusalem the whole incident was no incident at all. In fact, it was a lie. Jesus was never crucified nor killed as the Qur’an clearly declares in Chapter 4.
Contention 5: People were forgiven before Jesus so his sacrifice was not necessary for atonement. If his sacrifice was not necessary then there was no point behind the crucifixion.
In Jonah 3 an entire community is forgiven by God when they repented of their sins.
“Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land. ” (2 Chronicles 7:14)
The above verse clearly shows that what enables forgiveness is sincere repentence. This is further affirmed in Jeremiah 36:3, ““Perhaps the people of Judah will repent when they hear again all the terrible things I have planned for them. Then I will be able to forgive their sins and wrongdoings.”
A Jesus is not required for atonement.
“Unfailing love and faithfulness make atonement for sin. By fearing the Lord people avoid evil.” (Proverbs 16:6)
“For I desire mercy, not sacrifice, and acknowledgement of God rather than burnt offerings” (Hosea 6:6)
Because it was not necessary for Jesus to sacrifice himself to enable atonement of sins God would have saved him. More on this later.
Related to this is the matter concerning Jesus’ sinlessness and perfection. Christians contend that Jesus is the only one who can die for mankind because of his uniqueness as the sinless and perfect man.
How can such a claim be true when Job is clearly described as PERFECT in Job 2:3?
“Then the LORD said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.”
Most Bible translators render the highlighted part in like manner. However, the KJV has retained the meaning of perfectness,
“And the LORD said to Satan, Have you considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that fears God, and eschews evil? and still he holds fast his integrity, although you moved me against him, to destroy him without cause.” (KJV)
The same is retained in the following versions.
“And Jehovah said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil: and he still holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.” (American Standard Version)
“And Jehovah said to Satan, Hast thou considered my servant Job, that there is none like him on the earth, a perfect and an upright man, one that feareth God and abstaineth from evil? and still he remaineth firm in his integrity, though thou movedst me against him, to swallow him up without cause.”(Darby Bible Translation)
“And the LORD said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and art upright man, one that feareth God, and escheweth evil: and he still holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.”(English Revised Version)
“And the LORD said to Satan, Hast thou considered my servant Job, that there is none like him on the earth, a perfect and an upright man, one that feareth God, and shunneth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.”(Webster’s Bible Translation)
In fact the Bible in Basic English renders it in the following manner,
“And the Lord said to the Satan, Have you taken note of my servant Job, for there is no one like him on the earth, a man without sin and upright, fearing God and keeping himself far from evil? and he still keeps his righteousness, though you have been moving me to send destruction on him without cause.”
The Arabic Bible uses the word كامل KAMIL which means COMPLETE or could even mean PERFECT. The original Hebrew word is tam which does mean perfect, sinless and blameless.
A similar word is found in Deuteronomy 32:4, “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he.” The word used here is tamiym which means the same thing as tam.
So if God had required a perfect man to die in order to save mankind he could have used Job or even Zecharias and Elizabeth both of whom are described as righteous and blameless(sinless) in Luke 1:6. Jesus’ candidacy and the crucifixion are both absolutely unnecessary.
Contention 6: Jesus was a very righteous man and a great prophet so it would have been in God’s interest to save him especially if he had asked.
Jesus prayed earnestly to God to save him!
“And going a little farther he fell on his face and prayed, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.”(Matthew 26:39, Mark 14:36 and Luke 22:42)
Jesus was asking to be removed from being harmed by his enemies. Make no mistake about it! Even Christian commentaries admit that the cup in the verse symbolises the impending hardships. The People’s New Testament commentary says, “This cup is the betrayal, the trial, the mocking, the scourging, the cross, and all besides which our thoughts cannot reach.”
Was Jesus’ prayer answered? If he was a righteous servant it should have been answered according to the Old Testament.
The following are verses and prophecies assuring Jesus’ safety:
“If you would earnestly seek God and make your supplication to the Almighty, if you were pure and upright, surely now He would awake for you, and propser your rightful habitation.” (Job 8:5-6)
“But I call upon God, and the Lord will save me.” (Psalms 55:16)
“..what is man that you are mindful of him, and the son of man that you do care for him?(Psalms 8:4)
Who is the son of man if not Jesus who is described as just that 83 times in the New Testament!
“ The Lord answer you in the day of trouble.” (Psalms 20:1)
“When the righteous cry for help, the Lord hears, and deliver them out of all their troubles.”((Psalms 34:17)
“Many are the afflictions of the righteous, but the Lord delivers him out of them all.” (Psalms 34:19)
“The Lord delivers him in the day of troubles.” (Psalms 41:1)
“The lord protects him and keeps him alive; he is called blessed in the land, you do not give him up to the will of his enemies.” (Psalms 41:2)
“For he stands at the right hand of the needy, to save him from those who condemn him to death.” (Psalms 109:31)
“He will fulfill the desire of them that fear him: he also will hear their cry, and will save them.” (Psalms 145:19)
Jesus himself taught that if a righteous person prayed the Father would answer in Matthew 6:6, Matthew 7:7-8 and Matthew 18:19. Jesus said explicitly,
“if you believe, you will receive whatever you ask for in prayer.” (Matthew 21:22)
God hears the worshipper as John 9:31.
Was Jesus’ prayer answered? Amazingly, the Bible says yes and in the book of Hebrews at that!
“During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered.” (Hebrews 5:7-8)
The above is clear indication that Jesus’ fervent prayer was answered. The following Bible commentary by Dr. Paul Ellingworth on Hebrews 5:7 explains the meaning of the verse in detail concluding with the Orthodox Christian position, but at the same time admits that the verse likely means Jesus was asking to be saved from death/being killed:
“σωζω here has the literal meaning of preservation or rescue from physical death (cf. Σωτηρία in 11:7), not the extended meaning of preservation from eternal death, as in 7:25… σῴζειν αὐτὸν ἐκ θανάτου may mean either “prevent him from being killed” (cf. Pr. 15:24; Jas. 5:20; 2 Clem. 16:4) or “rescue him by raising him out of death” (cf. Wis. 14:4; Jn. 12:27; absolutely, Lk. 8:50; more generally, of rescue from the threat of death, Ps. 107:20 [LXX 106:19]; Ho. 13:14; Sir. 51:12). If the reference is specifically to Gethsemane, the first alternative is more likely…”[21] (emphasis added)
Contention 7: The crucifixion is unjustified.
According to Christian apologists Jesus’ death was in accordance with Roman law which stipulated that rebels should be executed. Jesus according to the same apologists was a rebel since he called himself the King of the Jews thus usurping Roman authority. The following is an explanation concerning the Crucifixion method by Joel B. Green who is professor of New Testament interpretation at Fuller Theological Seminary:
“In the context of any discussion of the material aspects of crucifixion it is crucial to remember that Rome did not embrace crucifixion as its method of choice for execution on account of the excruciating pain it caused. The acts of the crucifixion resulted in little blood loss and death came slowly, as the body succumbed to shock. This form of capital punishment was savage and heinous, but for other reasons. Executed publicly, situated at a major crossroads or on a well-trafficked artery, devoid of clothing, left to be eaten by birds and beasts, victims of crucifixion were subject to optimal, unmitigated, vicious ridicule.
Rome did not expose its own citizens to this form of heinous punishment, but reserved crucifixion above all for those who resisted imperial rule.” [22]
Generally, modern scholars argue that Pilate’s active part in Jesus’ punishment was justified due to a political threat that he posed by claiming that he ’s the King of the Jews. There is no explicit verse anywhere in the Bible where Jesus unequivocally claimed to be a king of anyone, let alone a king of an entire nation. Jesus was not the military messiah that the Jews were anticipating. He was the spiritual messiah that was generally passive in his mission. In the gospel records there is no indication that Jesus intended to usurp the Roman empire. He gave them no justified reason to have him executed as a rebel. In fact, when asked about the accusation thrown against him concerning his alleged worldly kingship he denied it.
“Pilate then went back inside the palace, summoned Jesus and asked him, “Are you the king of the Jews?” “Is that your own idea,” Jesus asked, “or did others talk to you about me?”
“Am I a Jew?” Pilate replied. “It was your people and your chief priests who handed you over to me. What is it you have done?” Jesus said, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place.” “You are a king, then!” said Pilate.
Jesus answered, “You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me.” “What is truth?” Pilate asked. With this he went out again to the Jews and said, “I find no basis for a charge against him.” (John 18:33-38)
In the above passage we see Jesus clearly denying a worldly kingship and instead affirmed a spiritual one(Matthew 18:3, Mark 10:15 and Luke 18:17). As a result of this Jesus was found innocent by Pilate. His verdict was, “I FIND NO BASIS FOR A CHARGE AGAINST HIM.” The same verdict is found in Luke 23 repeated twice in the same passage(verses 14-22)!
In John 6:14-15 we are told that when Jesus thought that people wanted to make him King he withdrew into seclusion to the mountain.
The following passage is very telling,
“When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, “Does your teacher not pay the two-drachma tax?” He said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?” When Peter said, “From strangers,” Jesus said to him, “Then the sons are exempt. However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a shekel. Take that and give it to them for you and Me.” (Matthew 17:24–27)
Jesus obeyed the regulations of Rome and taught his followers to pay taxes. In fact, we have the famous statement from Jesus,
“Then Jesus said to them, “Give to Caesar what is Caesar’s and to God what is God’s.” And they were amazed at him.” (Mark 12:17)
How can such an obedient subject of the Roman empire be condemned to a rebel’s death? Geza Vermes says, “contrary to the claim of some contemporary New Testament interpreters, the general context of the portrait of Jesus in the Synoptics and in the rest of the New Testament shows that he was not a pretender to the throne of David, or a would-be leader of a revolt against Rome.” [23]
Christian apologists may offer a counterargument by arguing that it did not really matter what Jesus himself personally believed or practiced, but what the Jews told Pilate. However, if Pilate had believed the Jews in that Jesus was a threat to Rome surely his followers would have been persecuted too. But nothing like that happened in ensuing years. People were allowed to convert to Christianity and follow Jesus’ teachings as Bart D. Ehrman mentions in Misquoting Jesus. The earliest official Christian persecution by Rome was during Emperor Nero’s rule around 54 to 68 CE. However, this was not because of the charges levelled against Jesus by the Jewish leaders. The idea that a very powerful Roman prefect could be pressured into believing tall tales after he himself found the person innocent is fantastically absurd. As a matter of fact, John says that he did not fall for the accusations and continued to affirm Jesus’ innocence, “Take ye him, and crucify him: for I find no fault in him.”(John 19:6) Were Roman prefects so callous and unjust? This is akin to a modern judge in a court of law declaring a person innocent, but sending him to the gallows regardless. Does that make sense? It is absolutely absurd!
As we have seen there is no sufficient or satisfactory reason for Jesus’ crucifixion, which must lead us to the conclusion that many of the tales surrounding his trials have been fabricated. What else have been fabricated?
Contention 8: The earliest Gospel has no passion narrative in it!
You might be saying that I’ve gone bonkers for claiming that the earliest Gospel has no passion narrative. You might think I’m talking about Mark which is considered by scholars to be the first of the four canonical Gospels to be written. No, I am not talking about Mark. Rather, I am talking about a Gospel that predates even the Gospel of Mark. I’m talking about the lost Gospel “Q”. To understand what the Gospel Q is one needs to understand some background concerning the first three Gospels. The first three Gospels are labelled as Synoptics which means “seen together” the reason of which is due to the fact that the passages and pericopes in the three bear numerous stark similarities. Biblical scholars considered this as the “Synoptic Problem”. The conclusion that they arrived at was that both Matthew and Luke relied heavily on a common source namely, the Gospel according to Mark. However, Mark cannot account for a considerable number of verses that are found in Matthew and Luke. These are verses that Matthew and Luke share in common, but are missing in Mark. To solve this issue German Biblical scholars postulated another source that Matthew and Luke relied upon which they have simply dubbed “Q” which is short for the German word Quelle meaning source. Though there are scholars who contest the existence of “Q”, the majority accept it as the most tenable explanation for the parallels found between Matthew and Luke that are not accounted for in Mark. Most scholars have dated the “Q” Gospel to approximately 50 CE predating the Canonical Gospels.[24]
By comparing Matthew and Luke closely the scholars have reconstructed this “Q” Gospel. What does it contain? A lot of things, but most importantly is that it has no passion or resurrection narrative at all. One of the foremost scholars on the “Q” Gospel notes, “…the Sayings Gospel has no passion narrative or resurrection stories…”[25]. Bart D. Ehrman also notes, “Most striking was the circumstance that in none of the Q materials (that is, in none of the passages found in Matthew and Luke, but not in Mark) is there an account of Jesus’ death and resurrection.” [26]
Gospel “Q” came about around the same time Paul was writing his letters and teaching the theology of the crucifixion and resurrection as essential to the Christian faith. If the crucifixion truly happened and indeed necessary for salvation and that Jesus definitely raised from the dead why is it not mentioned in this gospel that was made used by Matthew and Luke? We contend that the reason why it does not contain either passion or resurrection narrative is because neither really took place and are indeed unessential to the faith that Jesus brought.
Contention 9: Even if (for the sake of argument) Jesus was put on the cross he could not have died so fast!
The Roman method of crucifixion was not to cause instant or immediate death of the victim. Historically, the Roman method was to fix someone upon the cross either by tying or nailing and to allow him to die a shameful and above all a slow painful and agonising death. The Gospel narratives give conflicting timelines for Jesus’ crucifixion and time of expiration/death, but none exceed 6 hours. What exactly was the blow that caused his death if indeed he was put on the cross? In discuissing this issue Prof. Raymond E. Brown says clearly, “Crucifixion pierces no vital organ, and so inevitably one must wonder what physical or organic factor caused Jesus to die. The extremely brief Gospel descriptions of the death of Jesus are of little help in answering this question.” [27] Christian apologists are fond of citing medical professionals who have delved into this matter to argue for the impossibility of surviving the cross and affirm Jesus’ death on it. Regarding this Raymond E. Brown says, “In my judgment the major defect of most of the studies I have reported on thus far is that they were written by doctors who did not stick to their trade and let a literalist understanding of the Gospel accounts influence their judgments on the physical cause of death of Jesus. There is no evidence that the evangelists personally knew anything about that matter…” [28]
The conclusion:
The crucifixion of Jesus is a tale that is indeed fascinating and quite fitting for a bedtime story and can be safely placed in the fiction section in any library or bookstore. We are satisfied with concluding that the cumulative 9 contentions proposed in this critique soundly and sufficiently disprove the tale of Jesus’ crucifixion as historical fact and it should instead be called the CRUCIFICTION(coined by the late Ahmed Deedat). We submit that the Qur’an is absolutely right when it says,
“And their saying: “We killed the Messiah, Jesus son of Mary, messenger of God.” They did not kill him and they did not crucify him, but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him. ” (4:157)।
