An Account of the Origin of the Easter Faith
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Introduction: Deciphering the Nicodemus Scroll
In one of the most remarkable archaeological discoveries of recent decades, researchers have deciphered a previously unreadable carbonized scroll discovered from the ruins of Herculaneum. The text—a narrative concerning Jesus of Nazareth and the early years of the Christian movement—is interwoven with excerpts from the epistles of Paul, for unknown reasons that remain debated. The narrative portion claims authorship by Nicodemus of Jerusalem, the Pharisee who appears in the Gospel of John as a secret inquirer and later defender of Jesus. This attribution has led scholars to refer to the manuscript as the “Nicodemus Scroll.” Though its origin, authorship, and intent remain under scholarly debate, the scroll offers what may be the earliest known account of the events at the heart of the Easter faith that became Christianity—presented here for the first time in full English translation.
The scroll was first uncovered in October of 2018 during excavations southeast of the Palestra in the ancient Roman city of Herculaneum. Archaeologists found it in a partially collapsed wooden chest in the storeroom of an ancient private home, sealed beneath the volcanic debris from the eruption of Mount Vesuvius in 79 CE. Like the scrolls from the Villa of the Papyri, the heat from the slag caused the scrolls to become carbonized and brittle, and thus impossible to open and read with conventional means.
The scroll was recovered alongside several other carbonized papyri forming part of the same collection. These similarly deciphered texts included treatises by Philo of Alexandria, a number of complete books from the Septuagint (the Greek translation of the Old Testament), and partial texts of Paul's epistles to the Galatians and the Corinthians. The Nicodemus Scroll itself measures approximately 28 cm tall and 8 cm across in its rolled form, unrolling to about 1.8 meters. It is composed of fine papyrus, written in Koine Greek using a carbon-based ink, and appears to be the work of a single practiced scribe.
The decipherment of the Nicodemus Scroll was made possible through a combination of conservation, advanced imaging techniques, and sophisticated data analysis, work that was carried out between 2019 and 2024. The project was led by a team from the University of Naples in collaboration with the ENEA research center, the Italian National Institute of Nuclear Physics, and the Vesuvius Scrolls Project. Using a technique known as X-ray phase-contrast tomography and a synchrotron X-ray source at the European Synchrotron Radiation Facility in Grenoble, researchers were able to virtually unroll each scroll from the Theophilus Domus without physically opening it. By detecting subtle variations in carbon density, the team reconstructed ink traces and letter forms layer by layer, ultimately revealing a near-complete Greek text. The successful decipherment was announced in February 2025, paving the way for translation and scholarly analysis.
The scroll contains a structured literary composition blending two distinct strands: a narrative account in the voice of Nicodemus of Jerusalem and a series of interwoven excerpts from the letters of Paul, primarily drawn from 1 Corinthians, but also including material from Romans, Galatians, and 2 Corinthians. The narrative purports to be a personal letter from Nicodemus, a Pharisee mentioned in the Gospel of John, addressed to Simon of Samaria, also known as Simon Magus—the infamous magician encountered by Peter in the Acts of the Apostles. The text is written in an elevated formal Greek and framed as an orderly eyewitness account of Jesus's life, death, and the emergence of his followers.
The voice of Nicodemus narrates clearly the major events, while the Pauline passages appear as inserted quotations—sometimes aligning with the narrative, sometimes in tension with it—creating a layered and complex literary structure. The narrative, though spanning the life, death, and purported resurrection appearances of Jesus of Nazareth, compresses much of his Galilean ministry into a few brief yet vivid episodes before moving swiftly to the final week in Jerusalem. It then extends into the very early history of the church under James, Peter, and John, followed by a section recounting Paul's autobiography: first as a persecutor of the movement, then as the apostle to the Gentiles.
Jesus's baptism by John, the calling of disciples, and the preaching in Galilee are summarized with minimal elaboration. Particular emphasis is placed on the passion in Jerusalem—his confrontation in the temple, his arrest, and his execution under Pontius Pilate. The burial by Joseph of Arimathea is described in detail, including a striking and much-debated episode in which Joseph returns to the tomb on the night before Easter morning and reburies the body of Jesus. The resurrection appearances that follow closely align with Paul's list of appearances in the tradition he transmits in 1 Corinthians 15 and include moments that closely resemble events from Jesus's earthly ministry as accounted in the Gospels, sparking debate about chronology and retrojection.
The trial scenes before the Sanhedrin, while similar in outline to those found in the book of Acts, contain significant dialogues from the apostles and council members not preserved in the New Testament. Whoever composed together the narrative and Pauline epistles was clearly aware of the connections between the two; they may have been simply juxtaposing them for comparison.
Dr. Alessia Manfredi, professor of New Testament Studies at the University of Naples, remarked in a press release:
“What we're looking at is not just another fragment of early Christian literature. This is a sustained, structured, and dispassionate narrative that appears to predate or run parallel to the gospels, and it engages directly with Paul in theology. The layers may go back to the very earliest years of the church. So the value to the study of Christian origins cannot be overstated. Whether it was composed in support of Paul or in response to him is still unclear—but it is not derivative.”
Scholars remain sharply divided over the scroll’s purpose and point of view. Some argue that it reflects a pro-Pauline stance, using the embedded narrative to reinforce the authority of Paul's teachings, validate his list of resurrection witnesses, and support his authority. Others see it as anti-Pauline, subtly challenging Paul's version of events by embedding his quotations in a framework that emphasizes the authority of the Jerusalem apostles and portrays Paul as a latecomer and upstart. A third view holds that the juxtaposition is deliberately ambiguous, intending to explore—or even satirize—the growing tensions between competing interpretations of Jesus's legacy in the mid-first century. The literary strategy—placing Pauline material within a non-Pauline narrative—has fueled ongoing debate about whether the scroll represents a synthesis, a critique, or a theological provocation.
While the physical scroll has been securely dated to the first century through radiocarbon analysis and stratigraphic context, the question of when the text itself was composed remains unsettled. Most scholars agree that the core narrative, dubbed “The History of the Nazoreans,” likely originated around 35 to 40 CE—within just a few years of the events it describes. The finished composition, including the Pauline material, is generally dated somewhat later, possibly by 60 CE.
Despite the early manuscript date, some evangelical scholars have dismissed the scroll as a later theological fiction retrojected into an earlier period. A few voices, particularly within apologetic circles, have even raised the possibility of a modern forgery. But this view has not gained traction among papyrologists or archaeologists, who cite the material integrity, handwriting, and archaeological context as compelling evidence of authenticity.
A spokesperson from the Vatican responded to our request for comment:
“Whatever its origin, this document does not alter the Church's understanding of the apostolic tradition or the authority of the canonical Gospels. It may reflect a fringe voice from an unsettled time, but it holds no theological weight.”
Dr. Nathan Carr, senior fellow at the Evangelical Theological Research Institute, dismissed the scroll’s implications more bluntly:
“We've seen alleged discoveries like this before. People once said the Dead Sea Scrolls proved a proto-Christian movement existed before Jesus, but they ended up proving only how reliably the Bible was transmitted. This discovery will pass like all the others.”
Yet for some observers, the confidence in these responses only underscores the unease with which the scroll is being received. A small number of fringe voices have proposed that the scroll is an elaborate modern forgery planted to undermine Christian faith.
Reverend Dr. Alan Brewer, an independent apologist and former professor at the now-defunct Baptist Bible College of Clark Summit, Pennsylvania, suggested on his weekly podcast:
“We can't rule out the possibility that this so-called scroll was planted during the excavation. It could have been carbon dated using compromised methods and forged in Greek by someone with an anti-theological agenda and access to advanced imaging knowledge. For all we know, the enemy himself may have placed it there to lead the faithful astray or to test our discernment in these last days.”
Such claims have been widely dismissed by experts in archaeology, paleography, and material science.
The scroll is currently housed in a secure conservation facility within the National Archaeological Museum of Naples, under the joint stewardship of the University of Naples and the Herculaneum Conservation Project. It is not on public display, and access remains restricted to qualified researchers. While debate continues over its theological significance, its historical and archaeological importance is already beyond dispute.
What follows is the first full English-language translation of the deciphered text. Readers, especially those of faith, are advised to continue with discretion and an openness to historical curiosity.
The History of the Nazoreans
Paul, an apostle—not of men, neither by man, but by Jesus Christ and God the Father, who raised him from the dead—grace be to you and peace from God the Father and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father, to whom be glory forever and ever. Amen.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel, which is not another; but there be some that trouble you and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again: if any man preach any other gospel unto you than that ye have received, let him be accursed. But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you—unless ye have believed in vain.
I, Nicodemus, son of Gurion of Jerusalem, being myself an eyewitness and having carefully investigated all things from the beginning, write to you, most excellent Simon of Samaria, Magus, an orderly account of the man Jesus called Christ and of the course of his followers after he was put to death. For it seemed good to you to know the certainty and truth of the many things said of him.
Now concerning the sect of the Nazoreans—those who have faith in the Christ crucified and raised from the dead—the origin was as follows:
Jesus had been a mason from the town of Nazareth in Galilee, the son of Mary, and, as was supposed, the son of Joseph, son of Jacob, of the line of David. He went down to the Jordan in the days of John the Baptizer and was baptized by him and was numbered among his closest disciples.
After Herod Antipas put John to death, Jesus returned to Galilee, preaching repentance throughout the synagogues and proclaiming the nearness of the kingdom of God. He debated with scribes and Pharisees and was a doer of wondrous deeds, healing many and casting out devils, and was held in great respect by the elders and teachers of the law.
Jesus ordained twelve disciples and sent them out. And they went forth, preaching that all should repent and that the kingdom of God had come near. They cast out many devils and anointed with oil many that were sick and healed them.
When his fame spread, many believed he was John the Baptizer raised from the dead, and some believed he was a prophet like those in the days of old. Some said Elijah, others Jeremiah, but others said he was the Christ of the line of David, the King. And great crowds gathered to him to hear his teaching, to be healed, and to receive the baptism of John for the remission of sins.
In the seventeenth year of Tiberius Caesar, when Pontius Pilate was governor of Judea and Caiaphas was high priest, Jesus went up to Jerusalem with his disciples for the feast of unleavened bread.
And when they drew near to Bethany at the Mount of Olives, they brought a colt to Jesus, threw their garments on it, and he sat upon it. Many spread their garments on the road, and others cut branches from the trees and laid them down before him. Those who went before and those who followed cried out, saying:
Hosanna! Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that comes in the name of the Lord!
Hosanna in the highest!
Jesus entered Jerusalem and went into the temple. He began to drive out those who bought and sold in the temple, overturning the tables of the money changers and the seats of those who sold doves. He would not allow anyone to carry wares through the temple.
Then he taught, saying to them:
Is it not written, My house shall be called a house of prayer for all nations? But you have made it a den of thieves.
When the Roman guards heard this, they reported it to the centurion, who sought how they might arrest him, for great crowds had gathered, astonished at his teaching. And though they sought to lay hold of him, they feared the people, for the crowds seemed ready to do whatever he commanded, lest his great influence would lead them to rebellion.
So the Romans watched him and sent spies from among the Herodians, who pretended to be righteous, that they might seize on his words in order to deliver him to the power and authority of the governor. But they were not able to catch him in his words in the presence of the people.
When evening had come, he went out of the city. During the daytime, he taught in the temple, but at night he went out and stayed on the Mount of Olives. Early each morning, all the people came to him in the temple to hear him.
On the day before the Passover lambs were slain, Jesus came with the twelve into the city to a guest chamber in a large upper room. When the hour had come, he sat down, and the twelve apostles with him. Then he said to them:
With fervent desire I have desired to eat this coming Passover with you. For I say to you, I will not eat of it again until it is fulfilled in the kingdom of God.
Then he took the cup, gave thanks, and said:
Take this and divide it among yourselves. For I say to you, I will not drink of the fruit of the vine until the kingdom of God comes.
They sat and ate and drank. And when they had sung a hymn, they went out to the Mount of Olives. They came to a place called Gethsemane, and there they prayed and slept.
Then Judas, son of Simon Iscariot, one of the twelve, having slipped away, came with a detachment of Roman soldiers bearing swords and clubs, along with officers from the chief priests, the scribes, and the elders.
Now his betrayer had given them a sign, saying:
Whomever I kiss, he is the one. Seize him and lead him away safely.
As soon as he arrived, he went straight to Jesus and kissed him. Then they laid hands on him and took him.
His disciple Simon, surnamed Cephas—who is called Peter—drew his sword and struck the servant of the high priest, cutting off his ear. Then they all forsook him and fled.
They led Jesus away and bound him in prison. In the night, the chief priests, the elders, and the scribes came to visit him. Though they debated with him and, in fear for his life, urged him to recant, Jesus answered:
O you of little faith, do you not think that I cannot now pray to my Father, and he will provide me with more than twelve legions of angels?
And though they continued to plead with him, he answered nothing. They went away astonished and grieving, for they all knew he would be found guilty of death.
And immediately in the morning, when the sun had risen, the guards bound Jesus, led him away, and delivered him to Pilate. The centurion came, saying:
We found this man inciting the nation, forbidding them to pay taxes to Caesar, and saying that he himself is the Messiah, a king. We heard him say, ‘I will destroy this temple made with hands, and within three days I will build another made without hands.’ He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.
Then Pilate called together the chief priests, the leaders, and the elders of the people to question Jesus. And Caiaphas the high priest stood up in the midst and asked him, saying:
Are you the Christ, the son of the Blessed David?
Jesus said:
I am. And you will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven.
Then the high priest tore his robe and said:
You have heard him. What do you think?
And Pilate replied:
Am I a Jew?
For he did not understand the interpretation, being:
The Lord shall make my enemies my footstool, and the kingdom and dominion and the greatness of the kingdom under the whole heaven shall be given to us, the people of the saints of the Most High.
Then he asked Jesus plainly:
Are you the king of the Jews?
And Jesus answered and said to him:
You have said it.
The witnesses continued making accusations against him, so that Pilate asked him again, saying:
Do you answer nothing? See how many things they testify against you.
But Jesus still answered nothing, so that Pilate marveled.
For I delivered unto you first of all that which I also received: how that Christ died for our sins according to the Scriptures.
And so Pilate, after he had scourged Jesus, delivered him to be crucified.
Then the soldiers led him away into the hall called the Praetorium and called together the whole garrison. They twisted a crown of thorns and put it on his head, and they began to salute him:
Hail, King of the Jews!
They struck him on the head with a reed and spat on him. And when they had mocked him, they led him out to crucify him.
They compelled a certain man to bear his cross—Simon, a Cyrenian, the father of Alexander and Rufus, who would be deacons of the church in Rome—as he was coming out of the country. And they brought him to Golgotha, which is translated "Place of a Skull."
It was the third hour, and they crucified him. The inscription of his accusation was written above:
The King of the Jews.
With him, they also crucified two other men, one on his right and the other on his left. The inscription of their accusation was insurrectionist.
There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of Jesus, James the Just, and Joseph, and Salome—who also followed him and ministered to him when he was in Galilee—as well as many other women who came up with him to Jerusalem.
Those who passed by blasphemed Jesus, wagging their heads and mocking him. Others mourned and turned their faces away from him, and Jesus wept.
At the ninth hour, Jesus cried out with a loud voice:
Eloi, Eloi, lama sabachthani?
When some of the bystanders heard this, they said:
Look, he is calling for Elijah.
Then someone ran, filled a sponge with sour wine, put it on a reed, and gave it to him to drink, saying:
Wait, let us see if Elijah will come to take him down.
Then Jesus cried out with a loud voice and breathed his last.
And that he was buried...
Now when evening had come—because it was the preparation day and the bodies should not remain on the cross on the Sabbath—the chief priests and elders sent forth a man from among them named Joseph of Arimathea, an honorable council member who himself was waiting for the kingdom of God.
He came and went in boldly to Pilate and asked for the bodies of the condemned, saying:
For Moses said in our law: The body shall not remain overnight on the tree, but you shall surely bury him that day, for he who is hanged is accursed of God, that your land may not be defiled, which the Lord your God is giving you as an inheritance. And it is a holy day.
Though Pilate at first refused, Joseph earnestly pleaded with him. And Pilate marveled that they were already dead. At last, calling for the centurion, he commanded that their legs be broken so that they might be buried.
Then the soldiers came and broke the legs of Jesus and of the others who were crucified with him. When he had confirmed it with the centurion, Pilate gave over the bodies to Joseph. He bought fine linen, took them down, and wrapped each of them in linen.
Now in the place where they were crucified, there was a garden, and in the garden, a tomb hewn out of the rock. There they laid Jesus and the other crucified men because of the preparation day—for it was evening, and the tomb was nearby. They rolled a great stone against the door of the tomb.
And Mary Magdalene and Mary the mother of Jesus saw where he was laid. As the evening was quickly approaching, each of them returned to their homes to eat the Passover. And they rested on the Sabbaths according to the commandments.
When both the Sabbaths had passed, Mary Magdalene and the other women went out after evening and bought sweet spices, that they might come in the morning to anoint the body of Jesus.
And that he rose again the third day according to the Scriptures...
Joseph of Arimathea, however, came to the tomb after the Sabbaths in the first watch of the night, with his servants bearing torches and shovels. And Joseph said:
This Jesus, called Christ—was he not a son of David and a son of God? But he has borne the cross of the Law, being made a curse for us. For it is written: Cursed is everyone who hangs on a tree. Wise and righteous as he was, now he is numbered with the transgressors. Come, let us bury these men in cursed ground.
Then they rolled back the great stone, lifted the bodies, and carried them through the valley of Gehenna to that field known to all the inhabitants of Jerusalem, called in their own tongue Akeldama—that is to say, the field of blood. There they dug graves in the earth and laid the bodies of Jesus and the brigands therein. Then, having purified themselves, Joseph and his servants returned to the city and to their homes.
And it was night.
Very early in the morning on the first day of the week, as the sun was rising, Mary Magdalene, Mary the mother of James, Salome, and the other women came to the tomb. They said among themselves:
Who will roll away the stone from the door of the tomb for us?
But when they looked up, they saw that the stone had been rolled away—for it was very large. And entering the tomb, they saw a man sitting on the right side, handling the long white linen cloths, and they were afraid. The man's name was Malchus, who was the gardener.
He turned and asked them:
Whom are you seeking?
Mary Magdalene, taking courage, said to him:
Sir, if you have carried my Lord away, tell me where you have laid him, and I will take him away.
And he said to them:
Do not be afraid. You seek Jesus of Nazareth, who was crucified. He has been raised. He is not here. Behold the place where they laid him.
Then they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid.
But Mary Magdalene alone ran and came to Simon Peter and said to him:
They have taken away the Lord out of the tomb, and we do not know where they have laid him.
Then Peter and Mary set out and went toward the tomb. The two ran together—Peter following Mary—but she outran Peter and reached the tomb first. She stooped down to look in and saw the linen wrappings lying there, but she did not go in.
Then Simon Peter came, following after her, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus’s head—not lying with the linen wrappings, but folded together in a place by itself.
Then Mary Magdalene, who had reached the tomb first, also went in, and she saw and believed that he must rise from the dead. And she cried out:
Rabboni! He has been taken up!
But Peter was amazed, and he departed, marveling to himself at what had happened.
Then Mary returned from the tomb and told all these things to the eleven and to all the rest. But her words seemed to them like idle tales, and they did not believe them.
And that he was seen of Cephas...
Now it was the final day of the Feast of Unleavened Bread, and many went out, returning to their homes, since the feast was over. But the twelve disciples of the Lord were weeping and sorrowful, and each one, grieving over what had come to pass, departed to his home.
But Simon Peter and his brother Andrew, having taken their nets, went off to the Sea of Galilee with several of the other disciples. Simon Peter said to them:
I am going fishing.
They said to him:
We will go with you.
So they went out and got into the boat and fished late into the evening. Now it was dark, and they set out across the sea toward Capernaum. But the sea became rough, for a strong wind was blowing, and they were straining at the oars against the wind.
Now about the fourth watch of the night, when they had rowed about three or four miles, they saw the figure of a man coming toward them, walking on the sea—and he would have passed by them. They supposed it was a ghost and cried out, for they all saw him and were troubled.
Just as day was breaking, Simon Peter cried out:
Lord, if it is you, command me to come to you on the water.
Then he put on his outer garment, for he had removed it, and cast himself into the sea, coming toward the man—for they were not far from the land, about a hundred yards off. But seeing the wind, he became afraid, and beginning to sink, he cried out:
Lord, save me!
Immediately, the man stretched out his hand, took hold of him, and said:
Be of good cheer. It is I. Do not be afraid.
And when Peter lifted up his eyes, he saw only a fisherman standing on the shore. Yet the disciples did not recognize who he was. When they reached land, they saw a charcoal fire in place, with fish laid on it and bread.
None of them dared ask the man, “Who are you?” Yet Peter knew it was the Lord. He came, took the bread, and gave it to them, and likewise the fish—and they ate.
Having fished all night, they became drowsy and slept. But when they fully awoke, they saw no one.
... then of the twelve.
Then the disciples of Jesus went out into the towns of Caesarea Philippi, to the mountain where Jesus had appointed them his twelve disciples, and where he had said to them:
In the coming kingdom, when I shall sit on the throne of my glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
And along the way they asked among themselves, “Who do men say that Jesus is?” And some answered, “John the Baptizer,” but some said, “Elijah,” and others, “One of the prophets.”
Then they asked among themselves, “But who do you say that he is?”
And Peter answered and said to them:
He is the Christ.
Then he began to teach them that the Christ must suffer many things and be rejected by the elders, the chief priests, and the scribes, and be killed—and after three days rise again. And he spoke this saying openly.
Then the disciples took Peter and began to rebuke him. But when he had turned and looked at the other disciples, Peter rebuked them, saying:
Get behind me, you of Satan, for you do not savor the things of God, but the things of men.
And after six days, the twelve went up a high mountain by themselves. There they saw Jesus, and he was transfigured before them. His form had become radiant, exceedingly white, as no launderer on earth could whiten. And Elijah appeared also, with Moses, and they were talking with Jesus.
When they saw him in his glory, they worshiped him—but some doubted. And as they were departing, Peter said to Jesus:
Master, it is good for us to be here. Let us make three tabernacles—one for you, one for Moses, and one for Elijah,
—not knowing what he was saying.
While he was still speaking, a cloud came and overshadowed them. And they were afraid as they entered the cloud. And from the cloud, Peter heard a voice saying:
Listen to him.
And when the disciples heard it, they fell on their faces and were greatly afraid. When they lifted up their eyes, they saw no one.
Some of the disciples standing there heard it and said it was thunder. Others said, “An angel has spoken to him.”
As they came down from the mountain, Peter said:
Let us tell this to everyone, for the Christ is risen from the dead.
Then the other disciples asked him, “Why then do the scribes say that Elijah must come first?”
And Peter answered and said to them:
Indeed, Elijah comes first and restores all things. And how can it be of the Christ, that he must suffer many things and be treated with contempt? But I say to you that Elijah has already come, and they did to him whatever they wished.
So also the Christ suffered at their hands. Then the disciples understood that he spoke to them of John the Baptizer.
After that, he was seen of above five hundred brethren at once—of whom the greater part remain until this present, but some are fallen asleep.
Afterwards, having come to Capernaum, they departed in a boat to a city called Bethsaida. Some who had followed Jesus saw them going and recognized them, and many ran there together on foot from all the surrounding cities and arrived ahead of them.
When the disciples went ashore, they saw a large crowd and had compassion on them, because they were like sheep without a shepherd. And they began to teach them that the Christ, who was the Son of Man, must suffer many things, be rejected by the elders, the chief priests, and the scribes, and be killed—and after three days rise again, saying:
This is Jesus, whom God has raised up, of which we are all witnesses.
The people rejoiced and praised God and were filled with the Holy Spirit.
Then Stephen, a man full of faith and the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said:
Look, I see the heavens opened and the Son of Man standing at the right hand of God!
And the people looked up in fear and amazement. For many believed this was the coming of the Son of Man on the clouds of heaven in judgment, as foretold by Daniel.
Some said, “There he is,” and others, “Look, here is the Christ.” Some cried out, “Look, he is in the wilderness,” and others, “Look, he is in the inner rooms.” And many ran to and fro in fear and excitement.
And on that day there were more than five hundred men who saw the Lord—besides women and children.
After that, he was seen of James…
Now the feast of Weeks was near, and the disciples, along with many from Galilee, went up to Jerusalem. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with gladness and sincerity of heart.
Now James, the brother of Jesus, had sworn that he would abide in the temple and not eat bread from the hour in which he had drunk the Lord’s cup until he should see him risen from the dead. For James was so zealous for God that he was known as James the Just, and was respected among the scribes and elders. He never left the temple but worshiped night and day, fasting and praying.
Then Jesus appeared to James in a vision and said,
Bring a table and bread.
He took bread, blessed it, broke it, and gave it to James his brother, saying:
My brother, eat your bread, for the Son of Man is risen from the dead.
And when he had eaten, James saw him no more. He arose and joined the other disciples, telling them what he had seen and glorifying God.
… Then of all the apostles.
When the day of Pentecost had come, they gathered at the house of Mary, the wife of Shabbatai the priest, the mother of John whose surname was Mark, where many were assembled together in prayer. And when they had entered, they went up into the upper room where they had eaten with the Lord. For they were staying there—Peter, James, John, and Andrew, Philip, James the Just, Simon the Zealot, and Judas, the brothers of Jesus.
These all continued with one accord in prayer and supplication with the women, among whom was Mary the mother of Jesus, and the other Mary, with the sons of her husband Shabbatai—Joseph surnamed Justus, and Matthias. And the apostles were all together in one place.
While they were praying, Jesus himself stood among them and said to them,
Peace be with you.
They were startled and terrified and thought that they were seeing a ghost. Then their eyes were opened and they recognized him—and he vanished from their sight.
And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Spirit and began to prophesy and speak in tongues, as the Spirit gave them ability.
And as it was the time of the feast, there were dwelling in Jerusalem Jews—devout men from every nation under heaven. And when this sound occurred, the multitude came together and were confused, saying to one another,
Whatever could this mean?
Some said,
The Spirit of the Lord has come upon them.
Others mocked them, saying,
They are full of new wine.
Thereafter James began to teach in the temple, saying:
"Men of Israel, hear these words: Jesus of Nazareth, a man attested by God to us by miracles, wonders, and signs which God did through him in our midst, as you yourselves also know—him, being delivered by the determined counsel and foreknowledge of God, the Gentiles have taken, and by lawless hands have crucified and put to death, whom God raised up, having loosed the pains of death, because it was not possible that he should be held by it."
And he said to them:
"Oh foolish ones and slow of heart to believe all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into his glory? These are the words which he spoke to us while he was still with us, that all things must be fulfilled which were written in the law of Moses and the prophets and the psalms concerning him."
Then he opened their understanding, that they might comprehend the scriptures, saying:
Moses declared:
‘The Lord your God will raise up for you a prophet like me from among your brethren; him you shall hear.’
David spoke concerning the Messiah:
‘I foresaw the Lord always before my face, for he is at my right hand that I may not be shaken. My flesh also will rest in hope, for you will not leave my soul in Sheol, nor allow your holy one to see corruption.’
And again:
‘The Lord said to my Lord, Sit at my right hand till I make your enemies your footstool.’
Isaiah proclaimed:
‘A root of Jesse shall stand as a banner to the people; the nations shall seek him, and his rest shall be glorious. Behold my servant, my elect one. I have put my spirit upon him; he will bring forth justice.’
And again:
‘He was despised and rejected, a man of sorrows acquainted with grief. Surely he has borne our griefs and carried our sorrows. He was wounded for our transgressions, bruised for our iniquities. The chastisement for our peace was upon him, and by his stripes we are healed.’
Hosea foretold:
‘After two days he will revive us; on the third day he will raise us up, that we may live in his sight.’
Joel spoke of the last days:
‘I will pour out my spirit on all flesh. Your sons and daughters shall prophesy. Your old men shall dream dreams. Your young men shall see visions.’
Jeremiah prophesied of a renewed covenant:
‘I will make a new covenant with the house of Israel and Judah. I will put my law in their minds and write it on their hearts. I will be their God, and they shall be my people. For I will forgive their iniquity and remember their sin no more.’
Daniel saw in visions:
‘Behold, one like the Son of Man coming with the clouds of heaven. To him was given dominion and a kingdom, that all nations should serve him. His dominion is everlasting, and his kingdom shall not be destroyed.’
And again:
‘There shall be a time of trouble such as never was since there was a nation. But at that time your people shall be delivered. And many who sleep in the dust shall awake—some to everlasting life, some to everlasting contempt.’
"Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day, and that repentance and remission of sins should be preached in his name. Therefore, let all the house of Israel know assuredly that God has raised up this Jesus, whom they crucified, as his Christ—of which we are all witnesses."
Now when the people heard this, they were cut to the heart and said to James and the rest of the apostles:
"Men and brethren, what shall we do?"
Then James said to them:
"Repent, for the kingdom of heaven is at hand, and receive the baptism of John, every one of you, for the remission of sins, and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, as many as the Lord our God will call. Sell everything and give to the poor, the widows, and the orphans, for theirs is the kingdom of heaven. If you truly fulfill the royal law according to the scripture—‘You shall love your neighbor as yourself’—you do well. Keep yourselves unstained from the world, but store up for yourselves treasure in heaven. Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God. Indeed I say, the time is short, and we shall live to see the Christ return in glory and judgment. For judgment will be without mercy to anyone who has shown no mercy. Mercy triumphs over judgment. Humble yourselves before the Lord, and he will exalt you."
And with many other words he testified and exhorted them, saying:
"Save yourselves from this perverse generation."
Then those who gladly received his word were baptized. And in those days about 600 souls were added to them. And the apostles all agreed that James should be the chiefest among them for his great wisdom and righteousness and his nearness to Jesus. With him, Simon Peter and John the son of Zebedee were next most chief, and they were the three of them called the pillars of the church. And so James the brother of the Lord has ruled the church in Jerusalem to this day. Indeed, he is so revered among the churches that it is commonly said:
"Wherever you go, you will turn to James the Just, for whose sake heaven and earth were created."
And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread and in prayers. Then fear came upon every soul, and many wonders and signs were done through the apostles.
Now all who believed were together and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. And thus they were known as Ebionim—that is, the Poor of Jerusalem—asking alms for their daily bread.
So they continued daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And they added to the church daily those who were being saved.
Now it was the festival of Booths, and James the brother of Jesus, with Peter and John, went up together to the temple at the hour of prayer—the ninth hour. And many people ran together to them in the porch of Solomon, and they preached and taught of Jesus and the resurrection.
Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly disturbed that they taught the people and preached Jesus as Christ and the resurrection from the dead. And they laid hands on them and put them in custody until the next day, for it was already evening. However, many of those who heard the word believed, and the number of the men came to be about five hundred.
And it came to pass on the next day that their rulers, elders, and scribes—and Joseph of Arimathea, as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest—were gathered together at Jerusalem. And when they had set them in the midst, they asked:
“By what authority do you teach these things? For this man who did wonders and was called the Christ was crucified, as all of us know. Now the Christ is to liberate Israel, not die as a hanged man. For any man hung on a tree is cursed, and no savior. So this Jesus of Nazareth cannot have been the Christ. And his mighty works must then have been done of Beelzebul. How then do you say he is the Christ?”
And James boldly answered and said:
“I proclaim it by the authority of the living God, who raised up from the dead Jesus the Christ, my own brother, and set him at his right hand. For we profess we have seen him with our own eyes, and he shall return in power and glory to judge the living and the dead and to restore the kingdom to the righteous of Israel.”
Then the council murmured against them, saying:
“Shall we listen again to these deceivers? Have we not seen how their leader perished? Did not the Lord strike him down for his blasphemy?”
But Joseph of Arimathea, a man of great honor, stood up among them and said:
“Hear me, O men of Israel. I know well this Jesus they speak of, for I was there when he was crucified. I was the one who asked Pilate for the bodies of Jesus and the others, to bury them that they might not hang on the cross after evening. And when Pilate had handed them over to me, I had them taken down and placed in the tomb in the garden. Never had I in mind to keep them there. But I placed them there only because the Sabbath was approaching and the tomb was at hand. But after the Sabbaths, I and my servants returned in the night, opened the tomb, carried away the bodies of Jesus and the others, and buried them in the potter’s field. Behold, come, and I will show you where he lies.”
And there was a great silence as the council sat amazed and awaiting a reply, but none of the apostles dared speak. The high priest arose and asked them:
“Men of Galilee, shall we then go to the grave and dig up the remains of this Jesus? Will you know him by his bones? For if you see them, truly, you cannot declare he is either risen or Christ.”
And others cried out:
“Surely by now there should be a great stench, for he has been dead these six months.”
Many were astonished, yet others scoffed, saying:
“If this Christ is not raised, then your faith is in vain.”
But John, surnamed Boanerges, filled with indignation and the Spirit, stepped forward and said:
“By the living God, I too will testify. We have seen Jesus our Lord, who was crucified, risen in glory from the dead. O you learned ones—Pharisees, Sadducees, and all who search the Scriptures—do you not know that the body which is raised is not the same as the body which is sown, but God gives a new body: glorious, powerful, eternal, heavenly, and shining as the stars?
As it was written by Isaiah:
‘All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, but the word of our God stands forever.’
And as it was spoken by Daniel:
‘Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever.’
There is a body of earth, and there is a body of heaven. For flesh and blood cannot inherit the kingdom of God. What we saw was not the corpse of dust but the risen Lord—glorious and powerful, in a body of spirit given by God. For he is the firstfruits of those who sleep in Sheol.”
Then Peter, taking courage from John’s boldness, said:
“Men of Israel, the word which God sent to the children of Israel, proclaiming peace through Jesus the Christ—this word you know, for it was spread throughout all Judea, beginning from Galilee after the baptism which John preached. How God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the evil one—for God was with him.
And we are witnesses of all that he did both in Galilee and in Jerusalem, whom they put to death by hanging upon a tree. Him God raised on the third day and showed him openly—not to all the people, but to witnesses chosen beforehand by God, even to us who saw him in his glory after he rose from the dead.
And so we preach to the people and testify that he is the one appointed by God to be judge of the living and the dead. To him all the prophets bear witness that through him the kingdom of God shall be brought to Israel.
For this Jesus, whom you rejected, is the stone which the builders despised—yet he has become the chief cornerstone. And there is salvation in no other, for there is no other name under heaven given among men by which we must be saved.”
When they saw the courage of James, Peter, and John, and realized that they were unschooled, ordinary men, they were astonished, and they took note that these men had been with Jesus. So they ordered them to withdraw from the Sanhedrin and then conferred together:
“What are we going to do with these men?”
They asked. Some said:
“Let us hand them over to the Romans to be crucified also, for do they not follow their own king of the Jews?”
But others replied:
“Heaven forbid, or the last martyrdom will be worse than the first.”
So they agreed to stop this thing from spreading any further among the people.
“We must warn them to speak no longer to anyone in this name.”
Then they called them in again, and after flogging them, they commanded them not to speak or teach at all in the name of Jesus. But the apostles replied:
“Which is right in God’s eyes—to listen to you or to him? You be the judges. As for us, we cannot help speaking about what we have seen and heard.”
Seeing they could do no more, after further threats, they let them go.
And being let go, they went to their own companions and reported all that the chief priests and elders had said to them. So when they heard that, they raised their voice to God with one accord and prayed for boldness to preach Jesus, the risen Christ.
Now the multitude of those who believed were of one heart and one soul. Neither did anyone say that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus, and great grace was upon them all. Nor was there anyone among them who lacked, for all who were possessors of lands or houses sold them and brought the proceeds of the things that were sold, and laid them at the apostles' feet, and they distributed to each as anyone had need.
Ananias with Sapphira his wife, and Joses a Levite of the country of Cyprus, the nephew of Shabbatai the priest, having land, sold it and brought the money and laid it at the apostles' feet.
And through the hands of the apostles, many signs and wonders were done among the people, and they were all with one accord in Solomon's porch. Yet none of the rest dared join them, though many esteemed them highly. And believers were added to the Lord, gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits—and they were healed.
Then the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and seeing their arrogance and contempt for their threats, they were filled with indignation and laid their hands on the apostles and put them in the common prison.
Early in the morning the captain went with the officers and brought them without violence, for they feared the people lest the prisoners should be stoned. And when they had brought them, they set them before the council. And the high priest asked them, saying:
“Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine and intend to bring this man's blood on us.”
But the apostles answered and said:
“We ought to obey God rather than men. The God of our fathers raised up Jesus, whom you murdered by hanging on a tree. Him God has exalted to his right hand to be Prince and Savior, to give deliverance to Israel and forgiveness of our sins. And we are his witnesses to these things.”
When they heard this, many were furious and plotted to kill them. Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while. And he said to them:
“Men of Israel, take heed to yourselves what you intend to do regarding these men. For some time ago, Judas son of Hezekiah rose up, claiming to be somebody. A number of men, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing.
After this man, his son Judas of Galilee rose up in the days of the census and drew away many people after him. He also perished, and all who obeyed him were dispersed.
And now I say to you, keep away from these men and let them alone. For shall we join the side of Rome, striking at those who profess this is the Christ? And behold, the one these men call Christ is crucified and buried in the potter's field.
If this plan or this work is of men, it will come to nothing. But if it is of God, you cannot overthrow it—lest you even be found to fight against God.”
And they agreed with him. And when they had called for the apostles and beaten them, they again commanded that they should not speak in the name of Jesus, but did not threaten them, and let them go.
So they departed from the presence of the council, rejoicing that they were once more counted worthy to suffer shame for his name. And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.
And the sect of the Nazoreans—those who call themselves the followers of the Way—has endured to this day. Persecuted yet growing in number, they are led in faith and righteousness in the holy city Jerusalem by the one they call the brother of the Lord.
As for myself, O great Simon, if you wonder whether I believe in the crucified Christ, I can only say this: I wish that I could help my unbelief. Within me burns the longing for a savior—one who will put all enemies beneath his feet, raised in glory from the dead to the right hand of the Father, coming with the clouds and the hosts of heaven to bring the kingdom of God and restore the throne of David to Israel.
But knowing what became of the man Jesus, and what his disciples are said to have seen—as I have already told you—I cannot help but confess: to me, it seems a faith in vain. The true Christ is yet to come.
This is the testimony of Nicodemus of Jerusalem.
I write to you what I have seen and known.
The grace of God be with you.
Amen.
And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God and wasted it, and profited in the Jews’ religion above many my equals in my own nation, being more exceedingly zealous of the traditions of my fathers.
I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth—which thing I also did in Jerusalem. And many of the saints did I shut up in prison, having received authority from the chief priests. And when they were put to death, I gave my voice against them. I punished them oft in every synagogue and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.
Whereupon, as I went to Damascus with authority and commission from the chief priests, at midday I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me and saying in the Hebrew tongue,
“Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.”
And I said,
“Who art thou, Lord?”
And he said,
“I am Jesus whom thou persecutest. But rise and stand upon thy feet, for I have appeared unto thee for this purpose—to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee, delivering thee from the people and from the Gentiles, unto whom now I send thee, to open their eyes and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me.”
But when it pleased God, who separated me from my mother's womb and called me by his grace, to reveal his Son in me, that I might preach him among the heathen—immediately I conferred not with flesh and blood. Neither went I up to Jerusalem to them which were apostles before me, but I went into Arabia and returned again unto Damascus.
Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, save James the Lord's brother. Now the things which I write unto you, behold, before God, I lie not. Afterwards I came into the regions of Syria and Cilicia and was unknown by face unto the churches of Judea which were in Christ. But they had heard only that he which persecuted us in times past now preacheth the faith which once he destroyed—and they glorified God in me.
Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord?
I knew a man in Christ above fourteen years ago (whether in the body I cannot tell, or whether out of the body I cannot tell—God knoweth); such a one caught up to the third heaven. And I knew such a man (whether in the body, or out of the body, I cannot tell—God knoweth), how that he was caught up into paradise and heard unspeakable words, which it is not lawful for a man to utter.
Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
For I have received of the Lord that which also I delivered unto you: that the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he broke it and said,
“Take, eat. This is my body, which is broken for you. This do in remembrance of me.”
After the same manner also he took the cup, when he had supped, saying,
“This cup is the new testament in my blood. This do ye, as often as ye drink it, in remembrance of me.”
And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ and him crucified. And I was with you in weakness and in fear and in much trembling. And my speech and my preaching were not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power, that your faith should not stand in the wisdom of men, but in the power of God.
Howbeit we speak wisdom among them that are perfect—yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory— which none of the princes of this world knew, for had they known it, they would not have crucified the Lord of glory.
I am crucified with Christ. Nevertheless I live; yet not I, but Christ liveth in me. And the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me. I do not frustrate the grace of God, for if righteousness come by the law, then Christ is dead in vain.
Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship—that we should go unto the heathen, and they unto the circumcision.
For they who seemed to be somewhat, in conference, added nothing to me. For I suppose I was not a whit behind the very chiefest apostles.
Are they Hebrews? So am I.
Are they Israelites? So am I.
Are they the seed of Abraham? So am I.
Are they ministers of Christ? (I speak as a fool) I am more—in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft.
But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that, certain came from James, he did eat with the Gentiles. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all:
“If thou, being a Jew, livest after the manner of Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?”
We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law but by the faith of Jesus Christ—even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law—for by the works of the law shall no flesh be justified.
For I, through the law, am dead to the law, that I might live unto God.
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law—being not without law to God, but under the law to Christ—that I might gain them that are without law.
To the weak became I as weak, that I might gain the weak.
I am made all things to all men, that I might by all means save some.
And this I do for the gospel's sake, that I might be partaker thereof with you.
For ye are all the children of God by faith in Christ Jesus.
For as many of you as have been baptized into Christ have put on Christ.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female—for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham’s seed and heirs according to the promise.
But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
As we said before, so say I now again: If any man preach any other gospel unto you than that ye have received, let him be accursed.
For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel—for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works.
But if our gospel be hid, it is hid to them that are lost—in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
But by the grace of God I am what I am. And his grace which was bestowed upon me was not in vain. But I labored more abundantly than they all—yet not I, but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so ye believed.
Now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ—according to the revelation of the mystery which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God—made known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ forever.
If any man love not the Lord Jesus Christ, let him be Anathema. Maranatha.
The grace of our Lord Jesus Christ be with you.
My love be with you all in Christ Jesus.
Amen.
Μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν ἐσταυρωμένον·
ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν.
[Do not be afraid. You seek Jesus who was crucified:
He has been raised, he is not here. Behold the place where they laid him.]
