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The Martyrdom of Jesus of Nazareth by Rev. Dr. Isaac M. Wise

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The Martyrdom of Jesus of Nazareth by Rev. Dr. Isaac M. Wise The Martyrdom OF JESUS of NAZARETH. A HISTORIC CRITICAL TREATISE ON THE LAST CHAPTERS OF THE GOSPEL. BY REV DR. ISAAC M. WISE. רה אמת בשם יהוה "Only truth in the name of Jehovah."—2 Chronicles xvii. 15. Third Edition. THE BLOCH PUBLISHING AND PEIBTH& COMPANY, CINCINNATI AND CHICAGO .83״1 Entered according to Act of Congress, in the year 1874, by ISAAC M. WISE, in the office of the Librarian of Congress at Washington. DEDICATION. This volume is respectfully dedicated to one of Israel's most illustrious sons, the noblest and most consistent demo• cratic patriot of France, the true philanthropist and apos• tle of justice, freedom, and equality.- Isaac Adolph Cremieux, Member of the Provisional Government of the French Republic in 1848 ; Member of the French Government of National Defense, and President of the Delegation in 1870; Minister of Justice to both these governments; Member of the National Assembly since 1871, etc., etc., by the Author. PREFACE. PREFACES are tedious, and I will be brief. I, would . (Hi not write, if it was not for the term standpoint, about which something must be said, to facilitate a correct un• derstanding of this treatise. I have dedicated this volume to the great Parisian jurist and democratic patriot, ISAAC ADOLPH CREMIEUX, not merely because I hold that illustrious gentleman in the highest esteem, both as a scholar .and a philanthropist; but also because in him the Jew of the nineteenth century is personified. It is the standpoint of universal benevolence, of broad and liberal principles, of pure and exalted hu- manitarianism based upon profound and sublime principles of ethical religion. I do not mean to say that all Jews have arrived at this lofty standpoint; I merely maintain, those who have kept pace with the progressive elements of the century have reached that altitude of thought and principle. This Isaac Adolph Cremieux was born in France in the beginning of this century. Like the author of this treatise, when a poor boy, a little barefooter, he was mortified and scorned by petulent fellows, because he was the son of Jew• ish parents. But in his upward march to glory, Cremieux left all of them in the background, stood twice at the head of the French Republic as the high-priest of justice, and is this day a prominent member of the National As• sembly, always true to the democratic and humanitarian principles, without showing in his long and eventful career of usefulness any other than the loftiest and purest stand• point of the man and the patriot. This is the point the author wishes to define. On numer• ous occasions he has been told that people are anxious to read what he writes on subjects in the New Testament, because they wish to learn what is said about them from the Jewish standpoint. This is a mistake. The author who now speaks to you is a Jew of the nineteenth century, whose motto is, "The world is my country and love is my religion;" whose people are all of God's children; and whose standpoint in philosophy, science, and criticism is as purely objective and as free of every prejudice or bias as long years of reading, research, and traveling make a hu• man being. He wears no sectarian shackels, stands under no local bias, and obeys no mandates of any particular school. Whatever he says or has said on subjects contain• ed in the New Testament, in order to be understood cor• rectly, must be examined from the only standpoint of reason. The author takes the liberty to add that he claims orig• inality for the ideas presented in this treatise. He borrows from none. All passages from the ancient rabbinical liter- ature, quoted in this treatise, have been selected and trans• lated from the originals by him, and for this volume, with• out aid or support cf any body. While Strauss, Renan, Wislicenus, and the English writers on kindred subjects obtained their knowledge of ancient rabbinical literature from some translated abstracts, compiled under various prejudicial circumstances, and in many cases teeming with errors, the author has had full access to the originals, and has made the best use of this privilege as far as his erudi• tion reaches. This will explain the opinions advanced by the author contrary to some of Strauss, Renan, and the others, whose information on that age and its spirit was deficient and often erroneous. In conclusion, he begs permission to say that his sole object in writing is truth. He aims at no literary reputa• tion, no income, no position in society; he has but this one ambition, viz., to tell the truth to the best of his knowledge. If he fails in this, in any particular point, it is on account of his mental deficiencies, which God may forgive him; the critic never will. THE AUTHOR. CONTENTS. INTRODUCTION PAGE9 CHAPTER I. THE SECRET CONCLAVE. 1. The Conspirators, : 15 2. The Time, - - - . 18 3. The Situation, - 21 4. Political Necessity and Jewish Ethics, - - 25 CHAPTER II. THE LAST SUPPER. 1. The Two Accounts, - 30 2. The Messengers and the Charge, - - - 32 3. The Opening of the Supper, ... 35 4. Judas Iscariot and the Situation, - - - 34 5. The Eucharist, - 49 CHAPTER III. THE CAPTURE OF JESUS. 1. The Preparation, - .... 52 2. The Place of Capture, .... 54 3. The Captors, -> . 54 4. Judas and the Kiss, .... 56 5. The Nightly Trial, 58 6. The Arrest, - 60 CHAPTER IV. THE TRIAL. 1. Two High-Priests, .... 61 2. The Place, 62 3. Peter denying his Master, 63 4. The Maltreatment in the High-Priest's Palace, 65 5. The Nightly Trial, - 66 6. The Time of the Trial, - 70 7. False Witnesses, - - - - 72 8. False Accusation, - - ... 73 -9. Blasphemy, - 74 10. Luke's Trial, - 78 CHAPTER V. JESUS BEFORE PILATE. 1, The Time, .... 81 2. The Persons, .... 83 3. The Queries, - - - - 83 4. Luke's Version, - - 85 5. John's Version, .... 90 6. A Resume, ..... - 98 CHAPTER VI. THE CRUCIFIXION. I. The Symbol of the Cross, - - 100 2. Cause of the Story, - - ,- - 103 3. The Crucified King, 106 4. The Crucifixion contradicted, - - . 107 5. All Greek except Calvary, - 109 6. The Legend, ----- 113 7. Zachariah xiv., ----- 115 8. Psalm xxii, ----- 117 9. Psalm lxix, ----- 118 10. Isaiah liii, 120 11. The Scriptural Argument, - - 123 12. The True Story, - - 125 13. Vicarious Atonement, - - 126 14. The Jews did not crucify Jesus, - 129 15. The Conclusion, - 181 APPENDIX. * INTRODUCTION. THERE is but one absolute truth, and this is God's,* therefore truth is the only redeemer of man. "Whoever can not find peace and happiness in the divine realm of truth, will in vain seek them in illusion and error. There is religion in truth, and superstition in error. In re• ligion, there is righteousness, charity, freedom, peace, happiness, and enthusiasm; fanaticism, hatred, persecu• tion, oppression, and an enslaved mind are the offspring of superstition. These are the criteria by which to dis• tinguish religion from superstition. Those who do not love truth must not read this treatise. It can do them no good. The author claims to be a servant of truth. Why publish it? is the question to which the reader is entitled, and which the author has repeatedly asked him• self. If God deigns to reveal certain truth or truths to an humble individual, why must he publish them, if he runs the risk of disturbing the religious convictions of his fellow-men? But truth is not ours, it is God's- Therefore, it is indomitable and irresistible. No man and no body of men, neither the human family with all its wisdom, ingenuity, and power, nor Nature itself, with all the violence of her forces, can control or change truth. Three times three are nine, independent of all that is, was, or will be. By the cogitation of truth, man enters the council of the Most High, and by the comprehension thereof he is not merely made an ordained disciple ; he is compelled to be its herald. Truth is sovereign, and its disciples must obey. As in the cases of Moses, Jonah, and Jeremiahf excuses are useless, and resistance is of• fered in vain. By this peculiarity of truth and this trait of the human character, truth was promulgated, and, in numerous cases, to the detriment and painful injury of its heralds. Therefore, all the answer the author can make to the reader's question is contained in the follow• ing words of Jeremiah : "And, I thought, I will not *Rabbi Bun says (Talmud Yerushalmi, Sanhedrin, i. i.), "What is truth? That He is the God of life, and the King of the world." God alone is abso• lute truth. f Exodus iv.; Jonah i. 3 ; Jeremiah xxi. 9. make mention of him (God), and I will not speak any more. But it became in my heart as a burning fire in• closed within my bones, and I was weary with enduring, and I could not overcome it." Therefore, in the name of God, truth! The author believes to have overcome the prejudices which education and association impose, and to have reached a purely objective standpoint with the ability of impersonal judgment. He has undertaken this piece of work, as he verily believes, without any prejudice or per• sonal opinion to be imposed on the literary sources before him. He claims to have diligently studied the Christian Scriptures and their cotemporary literature. He has written a number of essays and treatises on various chap• ters of the New Testament, published in THE ISRAEL• ITE in the years 1858, 1859, and 1863.
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