In Can We Trust the Gospels?, Peter J. Williams takes a look at outside sources and their writings about the early Christian movement. Below is an excerpt from the opening chapter (pgs. 33-35) where he comments on Josephus’ writings regarding James, the half brother of Jesus-
"However, the reference in Josephus is also rather different from references in Tacitus and Pliny. Those two classical writers give evidence for how far and how fast Christianity spread. Josephus, however, lets us see that even after Christianity had been going for several decades, there were still family members involved in the movement of Jesus’s followers. This is interesting because, to have such a role, James would have had to believe, or at least pretend to believe, that his crucified brother was the promised Jewish deliverer, the Messiah, since that is what the name Christ means. Moreover, James’s death for his faith makes it far more natural to assume his sincerity and that he genuinely believed his brother to be the Messiah. Certain things follow from this. A brother, even a younger brother, is usually knowledgeable about the lives of other members of his family. For instance, James would most likely have grown up hearing about where his brother Jesus was born, something of his ancestry, and whether his parents presented Joseph as the biological father to Jesus. If James was both a family member and sincere in believing his brother to be the Messiah, his leadership of the church in Jerusalem would probably not have provided an environment in which major new teachings were easily accepted.
Matthew and Luke, which are normally dated to the first century, testify to the belief that Jesus was born of a virgin in Bethlehem, the town the Old Testament prophet Micah had said would be the place from which the future ruler of Israel would arise (Micah 5:2). All four Gospels attest to the belief that Jesus was descended from David.16 Skeptical readers of the New Testament might naturally assume that these beliefs arose through exaggerations over time as word of Jesus as Messiah spread. The problem with this is finding a context in which such embellishments could spread.
It is actually most natural to assume that in the first thirty or so years of Christianity, more than one sincere member of the family of Jesus held a key role in the early church. According to 1 Corinthians 9:5 (written ca. AD 56) not just one brother, but “the brothers” of Jesus traveled with their wives, spreading the Christian message. This suggests a situation in which the sprouting of novel beliefs about the family origins of Jesus would have been hard. But is it then likely that such beliefs arose after AD 62, when James had died? The problem with supposing that novel beliefs arose later is that, by then, Christianity had spread so far and so fast that it would have been difficult to introduce innovations. For a start, anyone wanting to spread a new doctrine would have had to travel widely to advance the belief, and would also have had to overcome resistance as he sought to displace the established belief.
Take, for instance, the idea that Jesus was born in Bethlehem. If we ignore for the moment the remarkable nature of the claims that an individual who was descended from the founder of Israel’s great royal dynasty was born of a virgin in the town from which a prophet had predicted a future ruler would arise, the most straightforward view of the documentary evidence would be that these beliefs were in place from when Christianity first started spreading. If a non-miraculous but otherwise similar set of beliefs was attested in documents as close to the events as were the Gospels and among people as widespread as were early Christians, few people would have any difficulty in believing these facts to be true. This would especially be the case if sincere family members were around for the opening decades of the spread of the message."
16. In John 7:42, the belief that Jesus was born in Bethlehem and descended from David is conveyed using irony. For possible material evidence that some people at the time of the New Testament claimed that they could trace their genealogy back to David, see Corpus Inscriptionum Iudaeae/Palaestinae, vol. 1, Jerusalem, Part 1: 1–704, ed. Hannah M. Cotton, Leah Di Segni, Werner Eck, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Israel Roll, and Ada Yardeni (Berlin: De Gruyter, 2010), 88–90.
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