The Gospel of Nicodemus and the Acts of Pilate (300-375AD)
The Gospel of Nicodemus is a Medieval Latin text that scholars believe to have been written in the middle of the 4th century, reportedly by a member of the “Order of Nicodemus”. It includes, as part of the text, a section entitled The Acts of Pilate and the two titles (for the combined text) are usually used interchangeably. The first two parts of the text attempt to recall the trial and resurrection of Jesus, while the third section (The Acts of Pilate) describes Jesus’ descent to “Limbo”.
Why Isn’t It Considered Reliable?
There appear to have been many documents related to Pontius Pilate in antiquity and some of these are mentioned by the Church Fathers. Justin Martyr (103-165AD), for example, mentions an Acts of Pilate in his first Apology, claiming that information about the crucifixion and resurrection could be substantiated by some sort of report made by Pilate to his supervisors. Tertullian seems also to refer to such a work in a letter defending Christianity to African authorities in approximately 195AD. This document appears to have been lost in antiquity. In addition to these texts recording the supposed activity of Pontius Pilate, there also appears to have existed a hostile pagan version of the Acts of Pilate as described by Eusebius. This hostile Roman account (written around 311AD) was being used in schools under Emperor Maximinus and was disparaging of Christianity, containing a number of outrageous claims related to Jesus. Many scholars believe that the Acts of Pilate we presently have as part of The Gospel of Nicodemus was originally written in response to the hostile “heathen” account described by Eusebius, and, for this reason, scholars date the text very late in history. The first Church leader to mention this version of The Acts of Pilate was Epiphanius in approximately 376AD. It was clearly not written by Nicodemus, Pilate or anyone else who could have witnessed the contents of the book.
How Does It Corroborate the Life of Jesus?
This late piece of fiction is relatively orthodox in its presentation of the life of Jesus and presumes the truth of the canonical Gospels (it simply adds detail and narrative addressing the curiosities of those who were interested in the Passion and the fate of Pilate). Jesus is identified as the “Son of God”, the “Lord Jesus Christ” and the “Christ”. Jesus is described as having disciples (twelve of whom testify for him). The virgin conception of Jesus is affirmed as are the accusations from the Jews about His illegitimacy. The canonical details of the trial, crucifixion and resurrection of Jesus are acknowledged throughout the text. The characters from the narrative (Pilate, Herod, Annas, Caiaphas and Joseph of Arimathea) are named accurately. Pilate is reluctant to carry out the wishes of the Jews, Jesus is accused of healing on the Sabbath and claiming to be God, Pilate conducts his famous interrogation of Jesus and ultimately washes his hands of the matter just as described in the canonical Gospels. Pilate’s wife warns him on the basis of her dream, but Jesus is ultimately beaten, forced to wear the crown of thorns and then crucified between two criminals; He is pierced in the side and given vinegar to drink with gall. The darkness at the death of Jesus is described as an eclipse. The text also acknowledges that Joseph of Arimathea acquires the body of Jesus and places Him in the tomb. The tomb is sealed but Jesus is resurrected as the canonical Gospels maintain.
J. Warner Wallace is a Cold-Case Detective, Christian Case Maker, Senior Fellow at the Colson Center for Christian Worldview, and the author of Cold-Case Christianity, Cold-Case Christianity for Kids, God’s Crime Scene, God’s Crime Scene for Kids, and Forensic Faith.
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