Getting Baptized With Jesus

Getting Baptized With Jesus

Ever wondered what you’d have seen if you’d been there the day Jesus got baptized? All four gospels have accounts of his baptism: in Mark 1:9-11; in Matthew 3:13-16; in Luke 3:21-22, and in John 1:29-34.

Baptizing Jesus is not as simple as it sounds. Here are four extra facts that makes things complicated:

  • The earliest Christians were baptized naked
  • Christian baptism comes from the Jewish practice of immersion
  • Jews at the time of Jesus immersed naked
  • Jesus was Jewish

If you put those facts together, you might ask:

Was Jesus Baptized Naked?

Whoa, whoa, whoa! That’s a very weird question, isn’t it?

Why would anyone in their right minds ask such a question?

Well, when you’re a novelist writing a scene about the baptism of Jesus, and you know the facts listed above, you pretty much have to ask the question. Because you have to figure out a way to write the scene so it’s historically accurate and not weird.

But it raises another question, because John the Baptist was immersing lots of people at that time. Not just Jesus. John was immersing hundreds of people.

Men and women together.

In the Jordan river.

In public.

So now we have to ask …

Did John Baptize All Those People Naked?

That just doesn’t seem plausible, does it? Because here’s one more fact that makes it really complicated:

In the time of Jesus, Jews were very particular about not being seen naked in public. That’s one of the big issues they had with their Greek neighbors. Greeks thought it was no big deal to hang out naked in the public baths, or to exercise naked. But Jews considered it shameful to be seen naked.

In the first century, we know that Jews typically immersed in private immersion pools called mikvehs. So it was no shame to immerse naked in a private mikveh, because nobody was around to see. Here’s a picture of a mikveh that I took when I visited Magdala a few years ago. You can see stone steps leading down into a pool.

But a private immersion doesn’t square with the fact we mentioned above, that both men and women came out to hear John the Baptist at the Jordan river. And they immersed there in the Jordan. Right out in public.

So how do we make sense of all this?

It comes down to one question.

How Exactly Did John Baptize People?

I found all this quite puzzling, and I wondered if maybe people wore at least something when they immersed—a loincloth or whatever. So I emailed a well-known Biblical scholar, Prof. Joan Taylor, who is Professor of Christian Origins and Second Temple Judaism at Kings College London. Dr. Taylor is the author of a recent scholarly book on how people dressed at the time of Jesus, and I figured she’d know, if anyone did.

She got back to me quickly with a reply. As it turns out, she’s also the author of a book on John the Baptist, so she’d already thought about the problem of how people got baptized. There’s a simple solution that seems very plausible.

Let’s remember that, in Jewish law, you were required to be naked at the moment when you immersed yourself fully underwater.

But that doesn’t mean you had to walk down into the water naked. Or walk up out of the water naked.

You could wade out into the Jordan river with your tunic still on. (In those days, everyone wore a long tunic made of wool. They didn’t wear socks and they probably didn’t wear a loincloth or any other underclothing.)

Once you got out neck deep into the water, you could pull the tunic up over your head. At which point you’d be naked. But not embarrassed, because the Jordan river is very murky water. If anyone was peeking at you, they wouldn’t see anything.

Then you could immerse yourself fully in the water. You could also immerse your tunic at the same time.

When you finished immersing, you’d still be naked, and still be neck-deep in the water. Now you could just pull your tunic back on over your head and down over your body. Then you could walk up out of the water, fully clothed again.

In Jewish law, you’d now be clean, and your tunic would be too.

And that’s how John the Baptists’s listeners could immerse naked in public and not be weird about it.

Yes, the whole process would be terribly inconvenient. No matter how you do it, immersion is inconvenient. Modern Christian baptisms by immersion are also inconvenient. Prof. Taylor told me by email that she had witnessed a Jewish immersion ceremony in modern Jerusalem that was done exactly this way in a public place in murky water.

Do We Know For Sure That’s How Jesus was Baptized?

No, we can’t be sure that’s how Jesus was baptized.

But it’s plausible. It makes sense of all the historical data we have. It seems to me to be the best explanation of all the facts. And it’s been done that way in modern times.

Certainty is hard to come by in historical research. Sometimes the data looks contradictory. You have to put it together the best you can.

You have to remember that you might be wrong.

You have to always be open to new evidence.

But for now, I’ll take this theory and run with it.

So that’s how I wrote it in my forthcoming novel in the scene where Jesus immerses with John at the Jordan river.

On the Road to Jerusalem With Jesus

On the Road to Jerusalem With Jesus

According to the gospels, Jesus routinely took the road to Jerusalem for the annual feasts. The main feasts were Passover (in early spring), Pentecost (in late spring), and Tabernacles (in early fall). But we know Jesus also spent at least one Hanukkah (early winter) in Jerusalem.  

For most of his life, Jesus lived in Nazareth, a village in Galilee about 60 miles north of Jerusalem. And for the last few years, he made his headquarters in Capernaum, another 20 miles or so east of Nazareth. Today, you can drive from Jerusalem to Galilee in less than two hours. 

But Jesus didn’t drive, he walked. Which means this wasn’t a two-hour trip for him, it was a walk of several days.

Jesus had two main routes he could take to get to Jerusalem. We don’t know what people called these routes in the first century, so we’ll make up reasonable names:

  • The Samaritan Road
  • The Jordan Way

These were very different routes, each with pluses and minuses.

Walking the Samaritan Road

Coming from Nazareth to Jerusalem, the shorter route was definitely the Samaritan Road, which ran more or less straight south. As the crow flies, the distance is 64 miles, but it had to be at least 70 miles by road.

A typical traveler can walk 15 to 20 miles in a day, which means that you could walk from Nazareth to Jerusalem in about 4 days. If you set a very aggressive pace, you might be able to make it in 3 days. If you were really taking it easy, you could do it in 5.

Most of the Samaritan Road goes through the hill country of Samaria and Judea at altitudes up to about 2000 feet. In a hot country like Israel, that would mean slightly cooler temperatures. 

But it would also mean going through Samaria, which was enemy territory. We know that occasionally the Samaritans harassed Jews coming to the feasts. Sometimes they killed people.

That’s one reason many travelers chose a different route.

Walking the Jordan Way

Many travelers from Galilee did an end run on Samaria. They’d cut southeast from Galilee until they reached the Jordan River. Then they’d take the road straight south along the river until they reached Jericho. Finally, they turned west and hiked up into the Judean hill country to Jerusalem.

From Nazareth to Jerusalem by the Jordan Way was probably 85 to 90 miles. So a reasonable time to walk that distance would be 5 days. Again, you could set an aggressive pace, and you might make it in only 4 days. Or taking things slower than normal, you might take 6 days. 

So the Jordan Way took about a day longer than the Samaritan Road. This route drops in elevation most of the way from Nazareth to Jericho. Nazareth is roughly 1200 feet above sea level, while Jericho is about 850 feet below sea level.) The lower the elevation, the higher the average temperatures. So this route was definitely hotter.

The final day’s hike from Jericho up to Jerusalem would have been tough. The change in altitude is almost 3000 feet over a course of about 16 miles. That’s more than a 3% grade. 

This last day of the journey was the infamous Jericho Road—arid, rocky, lonely, and steep. Here’s a picture I took of this country on a recent trip to Israel: 

Photograph of the Jericho Road going from Jericho to Jerusalem.

The Jericho Road was notorious for bandits, so the smart traveler went in a largish group and took a weapon.

But the one advantage of the Jordan Way was that you didn’t have to go through Samaria.

Which Route Did Jesus Take?

Jesus appears to have used both roads. We have a story about him walking through Samaria.  And we have a story about him going through Jericho.  

We don’t know which way he took more often. If I had to guess, I’d say that he made the decision based mostly on temperature, and partly on time. 

In early spring, nights could be cold, and the Jordan Way would be warmer and therefore more inviting. 

In late spring and early fall, days could be hot, and the Samaritan Road would be cooler and more tempting.

But Jesus would also have weighed the cost of the extra day to go by the Jordan Way. Jesus wasn’t wealthy. He and his brothers worked as day-laborers. Every day on the road to Jerusalem was a day not earning money on the job.

Where Did Jesus Sleep?

Not everyone in Galilee could come to Jerusalem for three or four or five weeks at a stretch, so probably most Galileans stayed home for most feasts. But even so, there would have been several thousand people on the road to Jerusalem at the same time as Jesus.

There were no chains of motels that could handle that many people all at once. 

Which means most everyone camped out along the way. 

You wouldn’t need a tent for camping, which is good because a tent would be too much weight to lug along.

All you really needed was a good wool cloak. Everybody had one. A heavy wool cloak was a standard part of your wardrobe, precisely because you could both wear it and sleep in it. 

A cloak would typically be big enough to wrap twice around your body, which made it a very effective sleeping bag.

You could carry your cloak in a leather bag slung on your shoulders. You could also carry food in the bag. 

Other Necessities on the Road to Jerusalem

You wouldn’t need to carry extra clothes. You could just wear the same wool tunic for the whole trip to Jerusalem and back. Yes, it would get dirty after a few weeks, and it would smell, but everyone else would be dirty and smelly too, so it wouldn’t be a big deal.

But you did need to carry water. When you walk miles every day in the hot sun, water is essential. You could carry water in a waterskin on your shoulder. You could refill it along the way, mixing it with beer or wine to kill germs.

You also needed a long cloth belt to wrap around your waist. If you folded this correctly, it held your money safely. A few silver dinars would buy food and drink for the whole trip.

Finally, you might slip a short knife into your belt as a defense against bandits.

And that’s all you needed. Just enough gear to get you safely to Jerusalem and back. Light enough to carry.

Jesus and his family and friends made this trip many times over the years. 

What do you think? Does the road to Jerusalem with Jesus sound like an adventure worth taking? In my forthcoming series of novels, Crown of Thorns, we’ll take that journey several times.

Where Was James at the Crucifixion?

The gospel of Mark tells us that a few women stood by Jesus when he was crucified:

  • Mary Magdalene
  • Mary the mother of James the Less and Joses
  • Salome

Most biblical scholars think that the second Mary on this list, the mother of “James the Less and Joses” was the mother of Jesus. The gospel of Matthew gives a similar list or women, and so does the gospel of Luke.

But we know that Jesus had four brothers—James, Joses, Simon, and Judas. (See my earlier post, The Mysterious Brothers of Jesus.)

The oldest of these, James, eventually became the leader of the Jesus movement in Jerusalem and was murdered by the high priest about the year AD 62. (See my post, James the Brother of Jesus, Part 1.)

But that raises a question.

Why Wasn’t James With His Brother Jesus?

If James was so important in the early history of the Jesus movement, why wasn’t he there at the cross beside his mother? Why didn’t he stand up and fight for his brother?

That’s a hard question to answer, because none of our sources tells us. But we can guess. We have a couple of clues:

  • James and his other brothers were on bad terms with Jesus.
  • Jesus was executed for treason.

What do those two clues have to do with the fact that James didn’t show up for his own brother’s crucifixion? Let’s look at those two data points.

James Was on Bad Terms With Jesus

Probably about six months before the crucifixion, Jesus and his brothers had an argument in their hometown.

The brothers told him he should go up to the Feast of Tabernacles and make a name for himself, if he thought he was such a big deal. The story is found in the gospel of John.

Jesus told them he wasn’t going to the feast.

So the brothers went without him.

Then Jesus changed his mind and went to the feast after all.

The passage makes the interesting comment that even his brothers did not believe in him.

That’s pretty harsh. It tells us that there was a lot of friction in Jesus’s own family.

James was the oldest of the brothers of Jesus, and the obvious leader. Clearly, James had some major issue with Jesus. We don’t know exactly what this issue was. But they didn’t get along.

So that’s one fact that explains why James didn’t come to the crucifixion. But there’s another.

Jesus Was Executed for Treason

All four gospels report that Jesus was executed as “King of the Jews.” Governor Pilate ordered that those words were written on a sign above Jesus’s head on the cross.

“King of the Jews” was not meant as a compliment.

“King of the Jews” was the charge against Jesus.

And that amounted to treason, because the Jews already had a king over them, the emperor of Rome, Tiberius Caesar.

Jesus was executed on charges of making a treasonous claim to be the “King of the Jews.”

And that put all his brothers in extreme danger, because once he was dead, they would naturally have been considered next in line to be “King of the Jews.”

The man in the most danger was James, the oldest brother of Jesus.

Even if James had been on good terms with his brother, he didn’t dare come to the crucifixion.

He would have been crucified too.

That’s the second fact that explains why James wasn’t there.

How Does This Make Sense?

We now have three crucial facts about James that don’t seem to make sense when you put them together:

  • James didn’t believe in his brother Jesus before his crucifixion.
  • James was afraid to come to the execution of Jesus.
  • James eventually came to believe in Jesus, became the leader of the Jesus movement, and was executed because of it.

If James didn’t believe in Jesus before the crucifixion, and was too chicken to show his face at the crucifixion, what changed? Why did he come to believe in him? Why did he take on the leadership of the Jesus movement? What gave him the courage to face execution?

We can’t know the answer for sure, but we can guess.

Jesus Appeared to His Brother James

In a famous passage in the apostle Paul’s letter to the Corinthians, Paul gives a list of people that Jesus appeared to after his resurrection. According to Paul, Jesus appeared to Peter, then the twelve disciples, then to five hundred people all at once, and then to James the brother of Jesus.

And how did Paul know that? Again, we can’t know the answer for certain, but we can make a very good guess.

Paul knew James personally. Paul met with James several times. The first time was probably within about five years of the crucifixion. Paul’s source of information seems most likely to be James himself.

We don’t know anything more about the appearance Jesus made to his brother James. We don’t know exactly when it happened, or where, or how long it lasted, or what Jesus said.

But it changed James for the rest of his life. James was reconciled to his brother Jesus. James believed in Jesus. James took up leadership in the Jesus movement.

And about thirty years later, James was executed by the high priest as a “law breaker”. It’s not clear what that means, but the real issue the high priest had with James is simple. James was a follower of Jesus, the “King of the Jews.”

It Makes Sense After All

We saw three facts above that didn’t seem to make sense. Before the crucifixion, James was at odds with his brother Jesus. And James was too afraid to come to his own brother’s crucifixion. But then James spent the rest of his life as a follower of Jesus, and he was executed for it.

But we see that they do make sense in the light of one other fact—that James said that Jesus had appeared to him alive after the crucifixion.

We know very little about that appearance. If I had to guess, I’d say it most likely happened back home in Galilee within a week or two after the crucifixion. But that’s just a guess, and it could be wrong.

What we can know is that after this mysterious appearance, James changed his behavior.

He was reconciled to his brother. He went back to Jerusalem for good. He took up leadership in the Jesus movement. He lived unafraid for the rest of his life. And he was widely respected within Jerusalem. My novel Premonition tells the story of the end of his life.

James failed his brother Jesus at the crucifixion.

He spent the rest of his life as a very different man.

James will play a major role in the series of novels I’m working on right now–Crown of Thorns–which tells the story of Jesus before his crucifixion.

On the Road With Jesus

According to the gospels, Jesus did a lot of walking. For starters, he walked “all through Galilee.”

That sounds like an exaggeration. Galilee was a big area, right? How could anyone walk all through Galilee? How long would that take? Where would you stay? 

It turns out we can make some good guesses on that. Over the last few years, while working on my Crown of Thorns series of novels, I’ve spent quite a bit of time thinking about what it was like to go on the road with Jesus.

The answers might surprise you.

How Far Across Galilee?

In the time of Jesus, the region of Galilee covered about 750 square miles. It was roughly circular in shape. 

If you remember your high school geometry, you can calculate the diameter of a circle that has an area of 750 square miles.

It works out to just under 31 miles across.

In ancient times, people walked everywhere, and a reasonable number of miles to walk in a day would be 15 to 20 miles.

That means you could walk from one side of Galilee to the other in only two days.

Jesus had a base of operations in Capernaum, which was a good-sized village on the eastern edge of Galilee, perched on the shores of the Sea of Galilee.

It’s a reasonable guess that he wanted to celebrate Shabbat most weekends in Capernaum. (His men would certainly be eager to get home to their wives.) It’s a reasonable guess that he left Capernaum every Sunday morning and went out walking with his followers in some direction. 

Within two days, no matter which direction he went, he’d reach the opposite end of Galilee. He could comfortably spend a couple of days there, and then head back home.

By going a different way every week, Jesus could easily travel through all Galilee and still get back home by Friday afternoon.

How Many Villages in Galilee?

But realistically, how long would it take to visit every single village in Galilee?

As it turns out, not that long.

According to the Jewish historian Josephus, there were 204 villages in Galilee. (Josephus was born about the year AD 37 or 38 in Jerusalem. Shortly after the beginning of the Jewish Revolt in AD 66, Josephus was made general of the Jewish forces in Galilee. His assignment was to defend the region against the Roman forces. So he got to know Galilee pretty well before he was captured by the Romans. He spent most of the rest of his life writing up a history of the Jewish people, with special emphasis on the war in which he played a crucial role.)

Is 204 a reasonable number of villages? Let’s do a little math. If there are 750 square miles and 204 villages, each village would be the main center of commerce for a zone of a little less than 4 square miles. That works out very roughly to a zone of influence with a radius of 1 mile.

Picture the entire region of Galilee dotted with small villages, each with a couple of hundred people who worked the local farms. Neighboring villages would be connected by dirt roads. The distance from one village to the next would be a couple of miles.

That is entirely believable. 

Road Trips With Jesus

Now suppose Jesus stayed each night in a different village when he was out traveling. That would mean he’d visit about 5 villages each week (assuming he stayed in Capernaum every Friday night and Saturday night). 

So in 41 weeks of travel, he could stay overnight in every single village in Galilee.

Probably he didn’t travel much in the rainy season, from say November to March. And probably he spent a couple of months out of the year in Jerusalem at the major festivals. 

If he spent 5 months out of each year on the road, he could easily spend one night in half the villages of Galilee each year. And he could easily walk through most of them several times each year. (If villages were about 2 miles apart, he could walk through 8 to 10 villages every day, no matter which direction he was going.)

What About Hotels?

I used to wonder where Jesus and his followers stayed when they went out on the road. Were there hotels? Did they have to camp out? Were there restaurants to eat at?

It’s important to remember that entertainment was very limited in ancient times. At the end of each day, if the weather was good, the whole village would gather in the village square.

Somebody might tell one of the ancient tales. Or sing a song. Or do a juggling act. Or whatever else.

But on nights when some traveler was visiting a village, the whole village would come out to hear the news. 

Because the only way to get news in ancient times was to hear it from people traveling through.

This means that travelers were respected. Travelers were valued. Travelers were honored.

If you were a traveler, you could stop in any village and ask the elders for hospitality, and the whole village would fight for the honor of giving you food and drink and a place to sleep. Because whoever got that honor would hear the news first, before the rest of the village.

And if you were good at telling tales? If you had a reputation as a famous rabbi? If rumors ran wild that you could heal the sick? 

You’d have no problem finding a home to stay in, every night you were on the road.

We can’t know exactly what it was like to go on the road with Jesus.

But I think we can make a reasonable guess.

James, the Brother of Jesus, Part I

According to the gospels of Mark and Matthew, Jesus had four brothers, James, Joses, Simon, and Judas. James was apparently the oldest of these brothers. We don’t know a lot about James, or any of the brothers. The New Testament only mentions them a few times, mostly in passing.

It has been debated whether they were brothers, half-brothers, or cousins. (See my earlier post, The Mysterious Brothers of Jesus.)

But these brothers, whoever they were, must have been important. They grew up with Jesus. If they were older than him, they took care of him. If he was older than them, he took care of them. In a very small village like Nazareth, with few children the same age as Jesus, his brothers and sisters would have been among his closest friends.

The oldest of these brothers was apparently James. He was also the most important. James ultimately became a leader in the Jesus Movement in Jerusalem. For decades, he was the undisputed leader. Not Peter. Not John. Not Paul. James, the brother of Jesus.

What the New Testament Says About James

The earliest historical documents that mention James are almost all found in the New Testament. So it’s useful to gather together what we know from the New Testament. As it turns out, there’s a fair bit. Not as much as we’d like, but more than you might guess.

In this post, I’ll make a list of every place James is mentioned (or possibly mentioned) in the New Testament. In future blog posts, I’ll look at these in more detail, so consider this just an overview. Here they are, organized roughly in order:

During the Life of Jesus

  • The Gospel of John tells the story of Jesus turning water into wine in a village called Cana. Immediately after this, Jesus and his mother and his brothers went with Jesus to Capernaum and stayed there a few days. We don’t know what they did there, or why they didn’t stay. We can guess that they stayed with their new friends, Peter and Andrew and James and John, who lived in Capernaum. If this happened in the late fall of the year, then winter was coming on and that may have played a role in their decision. But there’s a lot we don’t know about this short stay. 
  • The Gospels of Mark, Matthew, and Luke, and the book of Acts all list the twelve disciples. One of the Twelve is named “James the son of Alphaeus.” Some historians have speculated that this James the son of Alphaeus is the oldest “brother” of Jesus and is actually either a cousin or else a half-brother by a different father. But others think this is an entirely different man than James the brother of Jesus. There is no way to know for sure.
  • At some point after he became famous, Jesus visited his hometown and was invited to teach in the synagogue on Shabbat. The Gospels of Mark and Matthew explicitly name the four brothers of Jesus at this point in the story—James, Joses, Judas, and Simon. These two gospels are the only New Testament sources that state clearly the names of all the brothers of Jesus. And there are at least two sisters mentioned here, but their names aren’t given. 
  • At some other point in his career, Jesus was teaching in a packed house. The Gospels of Mark, Matthew, and Luke tell how the mother and brothers of Jesus came, asking to see him, and he seems to have refused to go out to meet them! It appears that his family may have come because of rumors that Jesus had gone crazy. (The evidence is a little fuzzy here.) This story is our first hint that Jesus was not on good terms with his family.
  • The Gospel of John tells an incident that happened about six months before Jesus was crucified. His brothers challenged Jesus to go up to Jerusalem and make a name for himself at the coming feast (Rosh HaShanah, Yom Kippur, and Sukkot). Jesus refused to go, but then afterward went secretly. This story makes a special point to say that none of his brothers believed in Jesus yet. So here is more evidence of a rift between him and his family.

Before and After the Crucifixion

  • The Gospels of Mark, Matthew, and Luke tell about a small group of women who witnessed the crucifixion of Jesus. One of these women is named as “Mary the mother of James and Joses.” This would appear to be Mary, the mother of Jesus, although these gospels don’t actually say that. Note that “Joses” is a short form of “Joseph,” and we know that one of Jesus’s brothers went by this nickname. So it seems very plausible that this Mary is the mother of Jesus. Notice that none of the brothers are named as being at the crucifixion. It’s a strong bet that they weren’t there. But we don’t know the exact reason. Certainly, it would have been dangerous for them. Possibly, they were still not on good terms with him. 
  • The Gospels of Matthew and John report that on Easter Sunday, Jesus appeared to one or more women and gave them personal messages to “my brothers.” This might mean “brothers” in the sense of “spiritual brothers,” but it might also mean his actual blood brothers. We can’t be sure. My own suspicion is that he meant his blood brothers, James, Joses, Simon, and Judas.
  • The apostle Paul reports in his letter to the Corinthians that one of the early appearances of Jesus after Easter Sunday was to his oldest brother, James. It’s a fair guess that this might be the reason James began to believe in Jesus. But we can’t know for sure. We do know that the crucifixion is generally dated by historians to the years 30 or 33, so now we can start mapping the career of James the brother of Jesus on a very rough chronology.

The Early Jesus Movement

  • In his letter to the Galatians, Paul reports that about three years after he began following Jesus, he went to Jerusalem and spent fifteen days with the apostle Peter and with James. This is probably about five years after the Crucifixion, so we’re talking about the mid to late 30s. It’s clear that by now, James was one of the leaders of the Jesus Movement, but he was not yet the main leader. From the book of Acts, we know that Peter and John appear to have been major figures around this time, and they may well have shared leadership with James.
  • At some point in the early 40s, Peter was arrested by King Herod Agrippa in Jerusalem. Agrippa intended to execute Peter, and his terrified friends held a late night prayer meeting. The book of Acts tells the tale of how Peter miraculously escaped from prison. He left town, but not before sending a messenger to James to let him know of his escape. With Peter gone, it looks like James now took on more responsibility as a leader of the Jesus Movement in Jerusalem.

The Gentile Controversy

  • In his letter to the Galatians, Paul tells a story set sometime in the late 40s or very early 50s. Paul was then living in the great city of Antioch in Syria. A thriving community of Jesus followers lived there, with many Jews and many Gentiles. Then a controversy broke out. Paul had a major fight with Peter, along with certain “men from James”—apparently sent from Jerusalem to see what was going on. Things got rather nasty, and Paul told Peter he was a hypocrite for changing his behavior to the Gentiles after the men from James arrived. It’s not clear what James thought at this point, but he is now a man with enough authority to send men hundreds of miles from home.
  • Paul also tells in his letter to the Galatians about the aftermath of this confrontation. He went to Jerusalem and made his case for the full equality of Gentiles within the Jesus Movement. James was there, along with the apostles Peter and John—together, they were the three “pillars” of the community. And Paul says that all of them accepted his claims. By this time, Peter had been gone from Jerusalem for about ten years. It’s not clear whether John still lived in Jerusalem (he is said to have eventually moved to Ephesus, on the western coast of Turkey). The New Testament doesn’t give any hard data on the travels of John. But this was a rare meeting—James, Peter, John, and Paul, all in one place.
  • The book of Acts tells a very similar story about a council held in Jerusalem about this same time. In this telling of the tale, Paul makes his case, but then he runs into opposition from a group of Pharisees who were members of the Jesus Movement. (This may sound astonishing, that some early followers of Jesus were at the same time Pharisees, but the text is unambiguous. And we also know that Paul still considered himself a Pharisee, so maybe it shouldn’t be so surprising.) In any event, Peter then pitches in to support Paul. Up to this point, the community is divided. The fate of the Jesus Movement hangs in the balance. Will Gentiles continue to be second-class followers of Jesus, or will they gain full equality? At this crucial moment, James gives his verdict, which becomes official policy for all time. Gentiles are accepted as they are, without need to be circumcised. This episode in the book of Acts makes it crystal clear that James is now the first among equals. He alone has the authority to make the final decision. 

The Final Years of James, the Brother of Jesus

  • Several years later, in the mid-50s, Paul writes a letter to the Corinthians, who are chafing at his leadership in his absence. As part of his argument, Paul asks rhetorically whether he doesn’t have the right to financial support from the Jesus Movement, including the support of a wife, just like the brothers of Jesus and the apostle Peter. It’s not clear here which brothers of Jesus were getting financial support (along with their wives). Did this include James? Did James ever travel? Did James have a wife? We don’t know. But if not James, then some of his younger brothers, and they certainly had his blessing.
  • The book of Acts tells the story of Paul’s final visit to Jerusalem, about the year 57. Paul met with James and the other leaders of the Jesus Movement. But there was a problem. Rumors were swirling in Jerusalem about Paul (possibly stoked by those Pharisees who opposed him a few years earlier—we don’t know for sure). Somebody suggested that Paul should visit the Temple to pay for some sacrifices as a PR gesture. It may have been James himself who suggested it. Certainly, James agreed to it. And this turned out badly. When Paul went to the Temple, a riot broke out, and he was nearly killed. Roman soldiers rescued Paul. (The story of this is told in my novel Transgression.) After a couple of years in prison, Paul was sent on to Rome, where he eventually was beheaded by Nero.
  • The final episode in the life of James is not told by any source in the New Testament. The Jewish historian Josephus tells the story of how a certain high Priest, Annas the son of Annas, arrested James about the year 62. The Roman governor had recently died, and there was no replacement in Judea, so Annas ran a kangaroo court and executed James, along with a number of others. (The story of this is told in my novel Premonition.) Afterwards, certain upright citizens complained to the new governor when he finally arrived, and Annas was tossed out of office. Who were these upright citizens? We don’t know for sure, but they were possibly Pharisees, because Josephus was himself a Pharisee and always speaks of them in glowing terms. If it was Pharisees who complained about the unfair execution of James, that tells us something about how well James got along with them. In any event, he seems to have been a popular, much-loved man in the city of Jerusalem.

Two Books of the New Testament

  • There is a book of James in the New Testament. The author of this letter identifies himself only as “James,” without further explanation. Was this written by James, the brother of Jesus? This book was written in Greek. We know that James the brother of Jesus spoke Aramaic as his native language. Ultimately, the church of later centuries came to believe that the book was written by James, the brother of Jesus. But the New Testament itself doesn’t actually say so.
  • There is also a book of Jude in the New Testament. The author identifies himself as “brother of James.” Was this Jude the same man as the brother of Jesus named “Judas” mentioned in Mark and Matthew? Again, this brother would have spoken Aramaic, and this letter is written in Greek. And again, the church of later centuries attributed this book to Judas, the brother of Jesus. But again, the New Testament doesn’t say so.

Final Thoughts

That is essentially all the information we have from the first-century sources on James, the brother of Jesus. (Unless I’ve forgotten something.) It’s not a lot. But it gives us a fuzzy picture of James, enough to know that he was a man who led his people through turbulent times. 

We know that he made a decision that has had a lasting impact for twenty centuries—the decision to give full equality to Gentiles.

And we know that he met his end at the hands of the son of the high priest Annas who had killed Jesus. We might guess that there was some sort of vendetta of the family of Annas against the family of Jesus. We can’t know for sure, but it seems plausible.

Some pious legends about James were written in the second century and later. The later the legend, the harder it gets to figure out what’s fantasy and what’s reality. The basic data on James the brother of Jesus comes from the New Testament and the one passage in Josephus.

Pin It on Pinterest