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A biography of the historical figure of Jesus. The book studies the relationship between Judaism and Christianity, distinguishing the certain from the improbable, and assessing the historical and religious context of Christ's time. The spread of Christianity is also discussed.

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Book ID Asin: B002RI9L7G
Book Title: The Historical Figure of Jesus
Book Author: E. Sanders
Book Format and Price:
Book Format Name: Kindle
Book Format Price: $10.99
Book Format Name: Hardcover
Book Format Price: $6.98
Book Format Name: Paperback
Book Format Price: $12.12-$12.89
Book Price: $10.34
Book Category: Kindle Store, Kindle eBooks, Religion & Spirituality and unknown
Book Rating: 223 ratings

The Historical Figure of Jesus by E. Sanders Book Review

Name: Russ Heitz
Rating: 3.0 out of 5 stars
Title: Another 'historical' book that isn't
Date: Reviewed in the United States 🇺🇸 on January 30, 2018
Review: More ‘historical’ proof that isn’t

There is little doubt that the author of this book is a very thorough researcher and a well-read professional historian, especially for the era surrounding the birth, ministry, and death of Jesus. He is extremely knowledgeable in Jewish history as well, and has obviously studied closely the various pertinent volumes attributed to the Jewish historian Josephus. The original volumes of Josephus’ work no longer exist, of course, and the only copies available were written/edited/published about 1,000 years AFTER the Christian Era began. Josephus’ actual mentions of Jesus are also very brief and have been subject to debate as to their authenticity, especially when it comes to possible ‘interpolations’ and changes that may have creeped into the Josephus texts when they were copied and re-copied and re-re-copied by hand by monks, again, hundreds of years after the events.

The point is, these brief accounts are the ONLY at least partially objective references to Jesus that have so far been discovered. All of the other information about Jesus and his followers can be found ONLY in the varying accounts as relayed through the New Testament. All the New Testament accounts are of course subjective. They were all written by supporters of Jesus, supporters who were trying to persuade people to join their new religious group, and to recognize Jesus as the son of God.

That being said, the title of this book, “The Historical Figure of Jesus” is based, once again, on little more than the biased reports of mostly unknown writers who lived decades after the era in which Jesus was supposed to have lived. By ‘biased’ I mean the primary purpose of these accounts was to paint a picture of the man upon whom is based the Christian religion. It is a picture that is filled with amazing events, miraculous events, supernatural events; all performed by Jesus himself or done in his name by his followers. All these events are recorded as attesting to the supernaturalness of Jesus himself and his close connection to the Supreme God of the universe according to the Christian religion.

Unfortunately, the author of this book follows most of the previous similar accounts that supposedly ‘prove’ that a supernatural person called Jesus did in fact live and die and was raised again from the dead through miraculous means. The author apparently feels he must also ‘prove’ that the Bible, especially the New Testament, is the ultimate ‘word of God’ as transmitted by God through specially chosen people and that, as such, it is authentic and beyond doubt ‘the actual, unerring word of God’.

However, as is done by most of the other Christian writers who try to ‘prove’ the historicalness of Jesus, this author continually bends over backwards trying to ‘prove’ and ‘explain’ and ‘rationalize’ the many, many inconsistencies, contradictions, and inaccuracies that fill both the Old and the New Testament. These inconsistencies, contradictions, and inaccuracies have occurred despite the ‘fact’ that both of these books are accepted by many as the result of direct ‘dictation’ by God himself. And, as mentioned before, the dictation was taken and recorded by numerous anonymous writers, editors, and publishers over a period of many hundreds and in some cases thousands of years. In fact, this re-writing, editing, and translating is still going on with new translations of the Bible being published nearly every year.

To his credit, however, this author—in contrast to many others—is not afraid to state flatly that much of the information in the New Testament about Jesus is questionable from a ‘fact’ point of view. Here are a few of his examples as taken directly from this book:

Re: the temptation of Jesus by the devil/Satan: “The safest conclusion is that the synoptic gospels, especially Matthew and Luke, are mythological elaborations based on fact.”

Re: how Jesus called the first disciples: [Luke] “felt the lack of an explanation, and so he supplied one; that is, he made up a story.”

Re: Jesus’ 40 days in the desert: “the temptation narratives are partly legendary and mythological.”

Re: Accounts of Jesus healing people: “[Matthew] seems to have had a small stock of traditional healing stories, and when he needed new ones he drew on it, rather than coming up with entirely new accounts.”

Re: Accounts of Jesus healing people: “Matthew, we suspect, created a story about a man who could not speak in order to have Jesus fulfill that prediction [of restoring a man’s hearing as prophesied in the Old Testament by the O.T. prophets.]

Re: Jesus casting out demons, etc.: “Sometimes Christian authors wished so strongly to present Jesus as a being able to employ supernatural power that they depicted him as being no better than a god of Greek mythology.”

Re: Jesus performing ‘miracles’: “… the Christian tradition augmented and enhanced the miracle stories in order to make them more striking.”

Re: Jesus performing ‘miracles’: “This contrast is probably exaggerated for dramatic reasons, and I also suggested above that Jesus’ miracles themselves have been exaggerated.”

Re: Jesus performing ‘miracles’: “It may be thought that some miracles were only coincidences. The stilling of the storm, for instance, may have been an instance in which the storm died out on its own at about the time that Jesus said, ‘Peace, be still.’”

Re: Jesus’ immediate return to establish a kingdom on earth: “… Jesus had made a mistake about when he and God would set up a kingdom on earth.”

Re: Jesus and his kingdom on earth: “The disciples dropped that part of his teaching [about Jesus wanting social reforms] and made up sayings about the future kingdom of God—which they then had to start retracting, since the kingdom did not arrive.”
Re: Creativity in the apostles’ messages: “The gospel writers did not wildly invent material. They developed it, shaped it and directed it in the ways they wished.”

Re: Creativity/fabrication in writing gospels: “We again see, however, that the Christian tradition was not terribly creative. A saying is taken from here, a setting from there, and a conclusion added.”

Re: Jesus’ idealistic perfectionism: “Scholars generally think that some of these passages have been created by Matthew or an earlier Christian author.”

Re: Example of the author’s convoluted ‘logic’ re: Jesus’ predicted return to earth soon after his crucifixion: “First, the predicted event did not actually happen; therefore the prophecy is not a fake. An unfulfilled prophecy is much more likely to be authentic than one that corresponds precisely to what actually happened …” In other words, predictions that do NOT come to pass are more likely to be true; whereas, those predictions that DO come to pass are more likely to be UNTRUE?!

To summarize: this author, like many before him, tries to prove that Jesus of the Christian religion was an actual, historical person, and that this can be proven with objective historical facts. In actuality, however, the only objective information available about a person named Jesus is a questionable, highly debated, and very small entry in a history written by Jewish historian, Josephus. And the oldest copy of that was re-copied about 1,000 years AFTER the Christian Era began. All the other information about Jesus and his early followers can be found ONLY in the New Testament. That information of course was written by people who were trying to build a new religion and is therefore wholly subjective. It is also biased in support of a supernatural being who was referred to as the son of God.

Name: Chris
Rating: 5.0 out of 5 stars
Title: Critical look at the historical Jesus. Great foundation for those unfamiliar with the field.
Date: Reviewed in the United States 🇺🇸 on March 3, 2018
Review: In attempting to sketch a critical and historic picture of what we can know about the historical Jesus, Sander does a wonderful job as scholar and guide. Sanders begins The Historical Figure of Jesus by correcting popular misconceptions about the religious, political, and geographical settings of the life of Jesus. He employees “rigorous cross-examination” as a historian while he attempts to get back to what we can know about Jesus with some level of confidence (8). What is most notable about the opening chapters is how persuasively he demonstrates the wrong assumptions many readers have had through the centuries. I am particularly pleased to see Sanders set Jesus in his Galilean and Jewish context. He makes the world of Jesus’ ministry small and insignificant until the final weeks of Jesus’ life. This comes over and against a current theological fad that sees Jesus directly and intentionally against Rome and “empire.” Sanders correctly shows that Jesus had little interaction with Rome in his ministry (15) because Galilee had no Roman presence during his lifetime (27).
Sanders is superb when dealing with Judaism and Jesus. He makes some debatable claims about sources and authenticity throughout the book, but he always acknowledges when he is making an educated guess and when he is standing on solid historical ground. The middle sections of the book deals with sources, redactions, and narrative creations in the Gospels. Sanders doesn’t take any unexpected positions here, but his numerous examples evaluating the text are helpful to develop an understanding of redaction criticism.
In the chapter on miracles, he argues that Jesus rose to fame because of his numerous healings (154). Sanders compares Jesus with Honi the circle-drawer and shows how the healings and miracles of Jesus were not the impetus for people seeing him as the Messiah (132) and certainly not for viewing him as God (163). Sanders is critical of miracles and says he himself doesn’t believe in them (141), but his arguments about the role of miracles in Jesus’ ministry are largely in agreement with what Matthew and Mark tell us. Most readers will agree with the general points Sanders makes about miracles. It is his point about the message of Jesus will cause contention. Essentially, Sanders argues that Jesus was a good Jew who agreed with the law and simply expanded its reach (e.g. The Beatitudes). It was Jesus’ lack of repentance preach that began his trouble with the religious leaders (230-232). Since Luke is where we get the majority of Jesus’ teaching on repentance, it is likely that Luke adds or emphasizes them to be more than what they ever were (232-233). For such a radical claim, Sanders offers insubstantial evidence in the few pages it occupies. The claim that Jesus did not teach repentance leads into what Sanders believes Jesus thought of his followers; mainly, that they could make it into the kingdom of God without having to repent in the way Jewish law required (235). Sander’s writes, “Did [Jesus] hope that they would change their ways? Probably he did. But ‘change now or be destroyed’ was not his message, it was John’s. Jesus’ was, ‘God loves you (233).’” This would have been incredibly offensive to most Jews and it is likely that this message of Jesus began the serious tension with religious leaders. Sanders conclusions about the execution of Jesus are standard for critical historical analysis. He sees Jesus’ threat of the temple and the perceived potential for his teaching to start a riot at Passover as the catalyst that led Caiaphas to recommend execution to Pilate (269,273). The resurrection experiences of the disciples and others were according to Sanders, “a fact. What the reality was that gave rise to the experiences I do not know(280).” Sanders calls the resurrection experiences the most mysterious aspect of studying the historical Jesus and offers little in way of judgment (280).
Sander's consistently rigid historical approach guides his sketch of Jesus from beginning to end. On a few occasions this leads him to unpopular conclusions, but the whole, Sanders does an honorable job as a historian guiding the reader through the biases of writers, preachers, and scholars to arrive at a surprising wealth of information we can know with assurance about the historical Jesus.