LEARNING FROM THE EARLIEST MANUSCRIPTS

Papyrus 52 is the earliest fragment of the New Testament, dated to between 100-125 AD. It was discovered in Egypt, and now resides at the John Rylands University Library, Manchester, England.

As you can see from the picture, the fragment is small. Though it contains parts of only five verses from the Gospel of John, chapter 18, there is important theology, indeed truth, that we can learn from these verses. First though, let’s set down a translation (words in bold, are words fully or partially seen on the fragment):

• v31 – ‘Pilate therefore said to them, “Take him yourselves, and judge him according to your law.” Therefore the Jews said to him, “It is illegal for us to put anyone to death,”
• v32 – that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die.
• v33 – Pilate therefore entered again into the Praetorium, called Jesus, and said unto him, “Are you the King of the Jews?”
• v37 – Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.”
• v38 – Pilate said unto him, “What is truth?” When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him.”

A Matter of Fact

This fragment of John’s Gospel contains historical fact. According to the Sherwin-White Rule, developed from studies on Herodotus’ ‘Histories’, two full generations is insufficient time for a historical core to be replaced by myth. Considering that the Apostle John was an eyewitness (there are incidental details in his Gospel that verify this), and that this fragment of his Gospel was copied within 25 years of his death (around 100 AD), it is clear this is no legend.

Indeed, the text itself ought to prove that to us. It contains a matter-of-fact account of the trial of Jesus Christ before the Roman governor Pontus Pilate.

The Matter of Jesus’ Death

There is not enough information in the words seen from v31 (‘the Jews’…’for us’…’anyone’) for us to determine anything substantial without supplying the missing parts.

Verse 32 is a different story. As we read the text on the fragment (‘that the word’…’he spoke, signifying’…’he should die’) it is clear, even without it being stated, that Jesus Christ’s prophetic word is being referred to.

As I speak to many Muslims, who hold Jesus to be a great prophet, I often hear the claim that the Bible has been corrupted, and that Jesus didn’t die. Yet, in this one small fragment – a fragment we have already shown is too early, and too matter-of-fact to be a corruption – we have a reference to Jesus speaking prophetically that he should die (meaning that his death was the proper course of action that God intended). This fragment therefore, if given any serious consideration, deals a death blow to both claims, for it leaves my Muslim friends with yet another Islamic Dilemma. If Jesus didn’t die, he is a false prophet. If he is a true prophet of God, then his words must come true, and he must have died.

The Meaning of Jesus’ Death

This fragment itself doesn’t tell us why Jesus Christ must needs die, but by telling us that when Jesus spoke about his death, he was ‘signifying’…’he should die’, we do learn that his prophetic words concerning his coming death were a sign, and therefore had meaning.

If we were to consult the Scriptures as a whole, we could write an entire book on the meaning of Christ’s death. But, to limit ourselves to Papyrus 52, we can only speak very briefly. All we can know from these fragmentary words is that Jesus Christ meant his words to be a sign. The implication of this is that when his words came to pass, the act of his death would verify and authenticate his authority, his person and his mission.

Again, it is tempting to go to other Scriptures to develop our knowledge of Christ’s mission, and I’d encourage you to do this, particularly the prophecy of Isaiah. But for this article, we are limiting our conclusions to what can be deduced from Papyrus 52, and this much is clear – Jesus is more than a prophet.

There have been many prophets throughout history, and all of them have been authenticated as prophets in their lifetime, not by their death. We must ask the question therefore, what is it about Jesus Christ and his mission that could only be verified by and through his death? The answer cannot be the other anointed positions: king or priest. It must be something to do with the only reason why one would have a mission to die – to save others. Therefore, we can conclude that Papyrus 52 not only tells us that Jesus is the prophet who said he would die, but that he did die to become the Saviour. This was his true mission.

The Mission of Jesus’ Death

As we turn to the reverse of P52, and come to v.37, we read more about Jesus’ mission, when he says, ‘for this reason I have been born’…’that I should testify’…’of the truth’.

While Jesus’ name is not found on this fragment, it has been clear that what is written is a conversation between Jesus, Pilate and the Jews. Now, to hear Jesus speak of being born for a reason, reminds us that indeed he was given the name Jesus (in Hebrew, Yeshua) specifically because it means ‘Saviour’. Allow me to make another point for my Muslim friends. You call him Isa, but this is the corruption. The Arabic translation of this name is Yasu, which means Saviour. I believe that Qur’an deliberately corrupted the name Yasu to Isa to hide Christ’s true identity as the Saviour, for Isa has no clear meaning or etymological origin prior to the Qur’an.

For Jesus Christ to say that he was born for the very purpose of being Saviour prompts us to question his birth and his origin. P52 does not give us the answer directly, but certainly sets our minds thinking that Jesus Christ must be more than a mere man. Of course, John, elsewhere in his Gospel, clearly teaches that Jesus is divine – the Word of God, equal with the Father – whose origin is eternal, but who came into the world as a man to reveal to us the fulness of God – to reveal to us the truth, which this fragment specifies (‘that I should testify’…’of the truth’).

The Mandate of Jesus’ Death

Those who believe Jesus to be only a prophet may be tempted to interpret His statement as a reference to the truth of His prophetic message. Muslims often tell me that this message of truth is “worship God alone.” This sounds good, and other Scriptures can be brought in support of it — and of course they can, for the Bible teaches that there is only one God whom we ought to worship.

Unfortunately for my Muslim friends, this is not the message that matters here, nor is it what the text of P52 is saying. First things first: both Muslims and Christians agree that there is but one God and that He alone should be worshipped. The key question is: how? How can we, who are sinners, come into the presence of a holy God to worship Him rightly? This is where the text of P52 gives us the answer.

Follow again the train of thought. Jesus spoke about the necessity of His death. Then He spoke about how this was the very reason He was born. And now, when He goes on to speak of testifying to the truth, it is still in the context of His death. Through His death He will testify to the truth.

My friends, I pray you understand this: the cross of our Lord Jesus Christ stands at the very centre of gospel truth. You could say it stands at the crossroads between truth and error.

To answer the question of how a sinner can approach a holy God, there must be the cross. Yes, God is merciful, and sin can and will be forgiven — but only because of the sacrifice of Christ on the cross. You see, God is also righteous and just, and a sacrifice must be made; the payment must be paid before salvation can be given.

None of us, as sinners, is able to bring a sacrifice of sufficient worth. None of us is able to pay the price. Each one of us deserves to die, and God would be righteous in judging us eternally. There is every basis for a charge of death.

But notice the last words seen on the fragment of P52: “no basis.” Here the Roman governor, Pontius Pilate, declares to the Jewish leaders that he could find “no basis” in Jesus for a charge of death. The Bible elsewhere tells us that Jesus is sinless. He did not deserve to die, but He gave His life voluntarily — a worthy sacrifice to fully pay the price of sin — so that you and I could come to know God’s great salvation freely.

This is the truth that Jesus Christ came to testify of in his death. It was His mandate; ours is to receive that truth and rest wholly in the finished work of Christ on the cross.