We are told of Jesus’ resurrection in other passages as welclass="underline"
The Savior swallowed up death. . . . He transformed [himself] into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality.75
Do not think the resurrection is an illusion. It is no illusion, but it is truth. Indeed, it is more fitting to say that the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ.76
These two quotations even present an interesting contrast on the subject of Jesus’ death and resurrection. While the first statement is mixed with Gnostic terminology, the second assures believers that the resurrection was not an illusion, which reminds us of some Gnostic tendencies to deny the actual, physical death of Christ.77
Since Jesus has been raised the author counseled Rheginos that “already you have the resurrection . . . why not consider yourself as risen and (already) brought to this?” Thus he is encouraged not to “continue as if you are to die.”78 The resurrection of Jesus thereby provides practical considerations in causing the believer to realize that he already has eternal life presently and should not live in fear of death. This teaching is similar to that of the New Testament (Col. 3:1-4; Heb. 2:14-15) and gives added significance to Lucian’s report of Christians who believed that they were immortal and thus unafraid of death.
Once again, these previous four sources are theologically oriented, freely incorporating many Gnostic tendencies, in addition to being generally later than most of our other sources. While these two qualifications do not necessitate unreliable reporting of historical facts about Jesus, we are to be cautious in our use of this data.
Other Lost Works
Acts of Pontius Pilate
The contents of this purportedly lost document are reported by both Justin Martyr (ca. AD 150) and Tertullian (ca. AD 200). Both agree that it was an official document of Rome. Two types of archives were kept in ancient Rome. The Acta senatus were composed of minutes of the senatorial meetings. These contained no discussions of Christ or Christianity as far as is known. The Commentarii principis were composed of the correspondence sent to the emperors from various parts of the empire. Any report from Pilate to Tiberius would belong to this second group.79
Justin Martyr reported around AD 150 in his First Apology that the details of Jesus’ crucifixion could be validated from Pilate’s report:
And the expression, “They pierced my hands and my feet,” was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified, they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen you can ascertain in the “Acts” of Pontius Pilate.80
Later in the same work Justin lists several healing miracles and asserts, “And that He did those things, you can learn from the Acts of Pontius Pilate.”81
Justin Martyr relates several facts, believing them to be contained in Pilate’s report. The chief concern is apparently Jesus’ crucifixion, with details such as (1) his hands and feet being nailed to the cross and (2) the soldiers gambling for his garments. But it is also asserted (3) that several of Jesus’ miracles were also included in Pilate’s report.
Tertullian even reports that Tiberius acted on the report:
Tiberius accordingly, in whose days the Christian name made its entry into the world, having himself received intelligence from Palestine of events which had clearly shown the truth of Christ’s divinity, brought the matter before the senate, with his own decision in favour of Christ. The senate, because it had not given the approval itself, rejected his proposal. Caesar held to his opinion, threatening wrath against all accusers of the Christians.82
Tertullian’s account claims (4) that Tiberius actually brought details of Christ’s life before the Roman Senate, apparently for a vote of approval. The Senate then reportedly spurned Tiberius’ own vote of approval, which engendered a warning from the emperor not to attempt actions against Christians. As noted by Bruce, this incident, which Tertullian apparently accepts as accurate, is quite an improbable occurrence. It is difficult to accept such an account when the work reporting it is about 170 years later than the event, with seemingly no good intervening sources for such acceptance.83
It should be noted that the Acts of Pilate referred to here should not be confused with later fabrications by the same name, which may certainly have been written to take the place of these records which were believed to exist.
There may well have been an original report sent from Pilate to Tiberius, containing some details of Jesus’ crucifixion. In spite of this, it is questionable if Justin Martyr and Tertullian knew what any possible report contained. Although the early Christian writers had reason to believe such a document existed, evidence such as that found in the reference to Thallus is missing here. In particular, there are no known fragments of the Acts of Pilate or any evidence that it was specifically quoted by another writer. Additionally, it is entirely possible that what Justin thought original was actually a concurrent apocryphal gospel.84 At any rate, we cannot be positive as to this purported imperial document. Like the Gnostic sources, we therefore are cautious in our use of this source.
Phlegon
The last reference to be discussed in this chapter is that of Phlegon, whom Anderson describes as “a freedman of the Emperor Hadrian who was born about AD 80.”85 Phlegon’s work is no longer in existence and we depend on others for our information.
Origen records the following:
Now Phlegon, in the thirteenth or fourteenth book, I think, of his Chronicles, not only ascribed to Jesus a knowledge of future events (although falling into confusion about some things which refer to Peter, as if they referred to Jesus), but also testified that the result corresponded to His predictions.86
So Phlegon mentioned that Jesus made predictions about future events that had been fulfilled.
Origen adds another comment about Phlegon:
And with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place, Phlegon too, I think, has written in the thirteenth or fourteenth book of his Chronicles.87
Julius Africanus agrees on the last reference to Phlegon, adding a bit more information: “Phlegon records that, in the time of Tiberius Caesar, at full moon, there was a full eclipse of the sun from the sixth to the ninth hour.”88
Origen provides one other reference, this time actually quoting Phlegon on the subject of the resurrection: “Jesus, while alive, was of no assistance to himself, but that he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails.”89
From Phlegon we therefore learn the following items: (1) Jesus accurately predicted the future. (2) There was an eclipse at the crucifixion from the sixth to the ninth hours, (3) followed by earthquakes, (4) all during the reign of Tiberius Caesar. (5) After his resurrection, Jesus appeared and showed his wounds, especially the nail marks from his crucifixion.