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Citations concerning the Testimonium
A collection of quotes relevant to evaluating the Jesus passages in Josephus.
by David C. Hindley (May 17, 2003)
With all the competing arguments about the Josephus' testimonium to
Christ and his reference to James the brother of Jesus called Christ, and about
where the various strands of these traditions originated, and when, I have
compiled a list of citations for people to use at their discretion.
I started with a list of citations of Josephus' works in secular historians,
based on Dissertation 1 in the appendix to William Whiston's 1737
translation of the works of Josephus. Bear in mind that Whiston sometimes
condenses or paraphrases passages without making note of it. The locations
of the citations are not as clear as we would make today, and I have not
(yet) updated them. To this I added the actual passages being referred to in
Josephus' works.
I also added several more sources relating to figures prominent in
traditions about the early Church, mainly James and the relatives of Jesus,
as found in the works of Hegesippus and Julius Africanus. These are from the
Post Nicene Fathers series of translations. I have not had time to dig up
additional references original to Eusebius himself (where he does not appear
to be directly citing an identifiable source) or in Epiphanius' Panarion.
Then I also added some possible references to "Christians" or Christianity
or Vespasian or Titus as it relates to their being treated as messianic
figures, as found in the Roman writers Tacitus and Suetonius. These are from
the Penguin Classics versions. I am thinking of adding statements regarding
these matters found in later historians, like Cassius Dio, but have not had
the time to do so yet.
As an added bonus, I include the principal additions to the Slavonic
translation of Josephus' Wars that relate to John the Baptist or Jesus.
These are from the translations, based on the work of Robert Eisler, found
in the Loeb edition of Josephus' work.
These have all been arranged in rough chronological order of the source (the
Slavonic Wars citations are dated 900-1100 CE as I think those who
attribute them to a 10th-11th century translator are correct, although the
traditions and sources the translator drew upon, and their possible dates,
are open to debate).
Ca. 75 CE. Josephus, Jewish War, 4.5.2.
But the rage of the Idumeans was not satiated by these slaughters; but they
now betook themselves to the city, and plundered every house, and slew every
one they met; and for the other multitude, they esteemed it needless to go
on with killing them, but they sought for the high priests, and the
generality went with the greatest zeal against them; and as soon as they
caught them they slew them, and then standing upon their dead bodies, in
way of jest, upbraided Ananus with his kindness to the people, and Jesus
with his speech made to them from the wall. Nay, they proceeded to that
degree of impiety, as to cast away their dead bodies without burial,
although the Jews used to take so much care of the burial of men, that they
took down those that were condemned and crucified, and buried them before
the going down of the sun. I should not mistake if I said that the death of
Ananus was the beginning of the destruction of the city, and that from this
very day may be dated the overthrow of her wall, and the ruin of her
affairs, whereon they saw their high priest, and the procurer of their
preservation, slain in the midst of their city. He was on other accounts
also a venerable, and a very just man; and besides the grandeur of that
nobility, and dignity, and honor of which he was possessed, he had been a
lover of a kind of parity, even with regard to the meanest of the people; he
was a prodigious lover of liberty, and an admirer of a democracy in
government; and did ever prefer the public welfare before his own advantage,
and preferred peace above all things; for he was thoroughly sensible that
the Romans were not to be conquered.
Ca. 75 CE. Josephus, Jewish War, 6.5.4
But now, what did the most elevate them [i.e., the Jewish revolutionaries]
in undertaking this war, was an ambiguous oracle that was also found in
their sacred writings, how, "about that time, one from their country should
become governor of the habitable earth." The Jews took this prediction to
belong to themselves in particular, and many of the wise men were thereby
deceived in their determination. Now this oracle certainly denoted the
government of Vespasian, who was appointed emperor in Judea. However, it is
not possible for men to avoid fate, although they see it beforehand. But
these men interpreted some of these signals according to their own pleasure,
and some of them they utterly despised, until their madness was
demonstrated, both by the taking of their city and their own destruction.
Ca. 95 CE. Josephus, Antiquities, 18.3.3.
Now, there was about this time Jesus, a wise man, if it be lawful to call
him a man, for he was a doer of wonderful works, a teacher of such men as
receive the truth with pleasure. He drew over to him both many of the Jews,
and many of the Gentiles. He was [the] Christ. And when Pilate, at the
suggestion of the principal men amongst us, had condemned him to the cross,
those that loved him at the first did not forsake him; for he appeared to
them alive again the third day; as the divine prophets had foretold these
and ten thousand other wonderful things concerning him. And the tribe of
Christians, so named from him, are not extinct at this day.
Ca. 95 CE. Josephus, Antiquities, 18.5.2.
Now, some of the Jews thought that the destruction of Herod's army came from
God, and that very justly, as a punishment of what he did against John, that
was called the Baptist; for Herod slew him, who was a good man and who
commanded the Jews to exercise virtue, both as to righteousness towards one
another, and piety towards God, and so to come to baptism; for that the
washing [with water] would be acceptable to him, if they made use of it, not
in order to the putting away [or the remission] of some sins [only,] but for
the purification of the body; supposing still that the soul was thoroughly
purified beforehand by righteousness. Now, when [many] others came in crowds
about him, for they were greatly moved [or pleased] by hearing his words,
Herod, who feared lest the great influence John had over the people might
put it into his power and inclination to raise rebellion (for they seemed to
do any thing he should advise), thought it best, by putting him to death, to
prevent any mischief he might cause, and not bring himself into
difficulties, by sparing a man who might make him repent of it when it
should be too late. Accordingly, he was sent a prisoner, out of Herod's
suspicious temper, to Macherus, the castle I before mentioned, and was there
put to death. Now, the Jews had an opinion that the destruction of this army
was sent as a punishment upon Herod, and a mark of God's displeasure against
him.
Ca. 95 CE. Josephus, Antiquities, 20.9.1.
And now Caesar, upon hearing of the death of Festus, sent Albinus into
Judea, as procurator. But the king deprived Joseph of the high priesthood,
and bestowed the succession to that dignity on the son of Ananus, who was
also himself called Ananus. Now the report goes, that this elder Ananus
proved a most fortunate man; for he had five sons, who had all performed the
office of a high priest to God, and he had himself enjoyed that dignity a
long time formerly, which had never happened to any other of our high
priests. But this younger Ananus, who, as we have told you already, took the
high priesthood, was a bold man in his temper, and very insolent; he was
also of the sect of the Sadducees, who are very rigid in judging offenders
above all the rest of the Jews, as we have already observed: when,
therefore, Ananus was of this disposition, be thought he had now a proper
opportunity [to exercise his authority.] Festus was now dead, and Albinus
was but upon the road; so he assembled the Sanhedrim of judges, and brought
before then the brother of Jesus, who was called Christ, whose name was
James, and some others, [or, some of his companions]. And when he had formed
an accusation against them as breakers of the law, he delivered them to be
stoned; but as for those who seemed the most equitable of the citizens, and
such as were the most uneasy at the breach of the laws, they disliked what
was done; they also sent to the king, [Agrippa] desiring him to send to
Ananus that he should act so no more, for that what he had already done was
not to be justified: nay, some of them went also to meet Albinus, as he was
upon his journey from Alexandria, and informed him that it was not lawful
for Ananus to assemble a Sanhedrim without his consent. Whereupon Albinus
complied with what they said, and wrote in anger to Ananus, and threatened
that he would bring him to punishment for what he had done; on which king
Agrippa took the high priesthood from him, when he had ruled but three
months, and made Jesus the son of Damneus high priest.
Ca. 105-108 CE. Tacitus, Histories, 5.6.13. [alluding to and expanding upon
Josephus War 6.5.4?]
Few people [in Judaea] placed a sinister interpretation upon this [portent
of the door of the Temple swinging open on its own with a rushing sound
accompanying the event]. The majority [of the Jews] were convinced that the
ancient scriptures of their priests alluded to the present as the very time
when the orient would triumph and from Judaea would go forth men destined to
rule the world. This mysterious prophesy really referred to Vespasian and
Titus, but the common people, true to the selfish ambitions of mankind,
thought that this mighty destiny was reserved for them, and not even their
calamities opened their eyes to the truth.
Ca. 115-120 CE. Tacitus Annal., lib. xv. cap. 44.
Nero, in order to stifle the rumour, [as if he himself had set Rome on
fire,] ascribed it to those people who were hated for their wicked
practices, and called by the vulgar "Christians": these he punished
exquisitely. The author of this name was Christ, who, in the reign of
Tiberius, was brought to punishment by Pontius Pilate the procurator.
Ca. 119-122 CE. Suetonius, Life of Tiberius, 36.
He abolished foreign cults at Rome, particularly the Egyptian and Jewish,
forcing all [Roman] citizens who had embraced these superstitious faiths to
burn their religious vestments and other accessories. Jews of military age
were removed to unhealthy regions, on the pretext of drafting them into the
army; the others of the same race or of similar beliefs were expelled from
the city and threatened with slavery if they defied the order. Tiberius also
banished all astrologers except such as asked for his forgiveness and
undertook to make no more predictions.
Ca. 119-122 CE. Suetonius, Life of Claudius, 25.
Because the Jews at Rome caused continuous disturbances at the instigation
of Chrestus, he [Claudius, ca. 41-54 CE] expelled them from the city.
Ca. 119-122 CE. Suetonius, Life of Nero, 16.
[After the great fire of Rome, ca. 62 CE] Punishment was inflicted on the
Christians, a class of men addicted to a novel and mischievous superstition.
Ca. 119-122 CE. Suetonius, Life of Vespasian, 4. [Alluding to either
Josephus War 6.5.4 or Tacitus Histories, 5.6.13?]
An ancient superstition was current in the East, that out of Judaea at this
time would come the rulers of the world. This prediction, as the event later
proved, referred to a Roman Emperor, but the rebellious Jews, ... read it as
referring to themselves ...
Ca. 147 CE. Justin Martyr Dialog. cum Trypho,
You [Jews] knew that Jesus was risen from the dead, and ascended into
heaven, as the prophecies did foretell was to happen.
Ca. 170 CE, Hegesippus, Commentaries on the Acts of the Church, Book 5 as
paraphrased in Eusebius, History of the Church 2:23
James, the Lord's brother, succeeds to the government of the Church, in
conjunction with the apostles. He has been universally called the Just, from
the days of the Lord down to the present time. For many bore the name of
James; but this one was holy from his mother's womb. He drank no wine or
other intoxicating liquor, nor did he eat flesh; no razor came upon his
head; he did not anoint himself with oil, nor make use of the bath. He alone
was permitted to enter the holy place: for he did not wear any woolen
garment, but fine linen only. He alone, I say, was wont to go into the
temple: and he used to be found kneeling on his knees, begging forgiveness
for the people--so that the skin of his knees became horny like that of a
camel's, by reason of his constantly bending the knee in adoration to God,
and begging forgiveness for the people. Therefore, in consequence of his
pre-eminent justice, he was called the Just, and Oblias, which signifies in
Greek Defence of the People, and Justice, in accordance with what the
prophets declare concerning him. [Supposedly referring to the fortified
ridge of Mt Zion mentioned in 2 Chron. 27:3]
Now some persons belonging to the seven sects existing among the people,
which have been before described by me in the Notes, asked him: "What is the
door of Jesus?" And he replied that He was the Saviour. In Consequence of
this answer, some believed that Jesus is the Christ. But the sects before
mentioned did not believe, either in a resurrection or in the coming of One
to requite every man according to his works; but those who did believe,
believed because of James. So, when many even of the ruling class believed,
there was a commotion among the Jews, and scribes, and Pharisees, who said:
"A little more, and we shall have all the people looking for Jesus as the
Christ.
They came, therefore, in a body to James, and said: "We entreat thee,
restrain the people: for they are gone astray in their opinions about Jesus,
as if he were the Christ. We entreat thee to persuade all who have come
hither for the day of the passover, concerning Jesus. For we all listen to
thy persuasion; since we, as well as all the people, bear thee testimony
that thou art just, and showest partiality to none. Do thou, therefore,
persuade the people not to entertain erroneous opinions concerning Jesus:
for all the people, and we also, listen to thy persuasion. Take thy stand,
then, upon the summit of the temple, that from that elevated spot thou
mayest be clearly seen, and thy words may be plainly audible to all the
people. For, in order to attend the passover, all the tribes have
congregated hither, and some of the Gentiles also."
The aforesaid scribes and Pharisees accordingly set James on the summit of
the temple, and cried aloud to him, and said: "O just one, whom we are all
bound to obey, forasmuch as the people is in error, and follows Jesus the
crucified, do thou tell us what is the door of Jesus, the crucified." And he
answered with a loud voice: "Why ask ye me concerning Jesus the Son of man?
He Himself sitteth in heaven, at the right hand of the Great Power, and
shall come on the clouds of heaven."
And, when many were fully convinced by these words, and offered praise for
the testimony of James, and said, "Hosanna to the son of David," then again
the said Pharisees and scribes said to one another, "We have not done well
in procuring this testimony to Jesus. But let us go up and throw him down,
that they may be afraid, and not believe him." And they cried aloud, and
said: "Oh! oh! The just man himself is in error." Thus they fulfilled the
Scripture written in Isaiah: "Let us away with the just man, because he is
troublesome to us: therefore shall they eat the fruit of their doings." So
they went up and threw down the just man, and said to one another: "Let us
stone James the Just." And they began to stone him: for he was not killed by
the fall; but he turned, and kneeled down, and said: "I beseech Thee, Lord
God our Father, forgive them; for they know not what they do."
And, while they were thus stoning him to death, one of the priests, the sons
of Rechab, the son of Rechabim, to whom testimony is borne by Jeremiah the
prophet, began to cry aloud, saying: "Cease, what do ye? The just man is
praying for us." But one among them, one of the fullers, took the staff with
which he was accustomed to wring out the garments he dyed, and hurled it at
the head of the just man.
And so he suffered martyrdom; and they buried him on the spot, and the
pillar erected to his memory still remains, close by the temple. This man
was a true witness to both Jews and Greeks that Jesus is the Christ.
And shortly after Vespasian besieged Judaea, taking them captive.
Ca. 170 CE, Hegesippus, Commentaries on the Acts of the Church, in Eusebius,
History of the Church 3:20
After the capture of the Jews by (Emperor) Vespasian "there still survived
of the kindred of the Lord the (two) grandsons of Judas, who (Judas)
according to the flesh was called his (Jesus') brother. These were informed
against, as belonging to the family of David, and (an official named)
Evocatus (or a person who held the rank of an evocati in the army) brought
them before Domitian Caesar: for (that one) dreaded the coming of Christ, as
Herod had done. Of the family of the Lord there were still 1 living the
grandchildren of Jude, who is said to have been the Lord's brother according
to the flesh. Information was given that they belonged to the family of
David, and they 2 were brought to the Emperor Domitian by the Evocatus. For
Domitian feared the coming of Christ as Herod also had feared it. And he
asked them if they were descendants of David, and they confessed that they
were. Then he asked them how much property they had, or how much money they
owned. And both of them answered that they had only nine thousand denarii,
half of which belonged to each of them; and this property did not consist of
silver, but of a piece of land which contained only thirty-nine acres, and
from which they raised their taxes and supported themselves by their own
labor." Then they showed their hands, exhibiting the hardness of their
bodies and the callousness produced upon their hands by continuous toil as
evidence of their own labor. And when they were asked concerning Christ and
his kingdom, of what sort it was and where and when it was to appear, they,
answered that it was not a temporal nor an earthly kingdom, but a heavenly
and angelic one, which would appear at the end of the world, when he should
come in glory to judge the quick and the dead, and to give unto every one
according to his works. Upon hearing this, Domitian did not pass judgment
against them, but, despising them as of no account, he let them go, and by a
decree put a stop to the persecution of the Church. But when they were
released they ruled the churches because they were witnesses and were also
relatives of the Lord. And peace being established, they lived until the
time of Trajan. These things are related by Hegesippus.
Ca. 170 CE, Hegesippus, Commentaries on the Acts of the Church, in Eusebius,
History of the Church 3:32
It is reported that after the age of Nero and Domitian, under the emperor
whose times we are now recording, a persecution was stirred up against us in
certain cities in consequence of a popular uprising. In this persecution we
have understood that Symeon, the son of Clopas, who, as we have shown, was
the second bishop of the church of Jerusalem, suffered martyrdom.
Hegesippus, whose words we have already quoted in various places, is a
witness to this fact also. Speaking of certain heretics he adds that Symeon
was accused by them at this time; and since it was clear that he was a
Christian, he was tortured in various ways for many days, and astonished
even the judge himself and his attendants in the highest degree, and finally
he suffered a death similar to that of our Lord. But there is nothing like
hearing the historian himself, who writes as follows: "Certain of these
heretics brought accusation against Symeon, the son of Clopas, on the ground
that he was a descendant of David and a Christian; and thus he suffered
martyrdom, at the age of one hundred and twenty years, while Trajan was
emperor and Atticus governor [possibly Procurator or Prefect over Judea, and
which would likely have been between 103/3 and 104/5 CE]." And the same
writer says that his [i.e., Symeon, the son of Clopas] accusers also, when
search was made for the descendants of David, were arrested as belonging to
that family. And it might be reasonably assumed that Symeon was one of those
that saw and heard the Lord, judging from the length of his life, and from
the fact that the Gospel makes mention of Mary, the wife of Clopas [John
19:25ff], who was the father of Symeon, as has been already shown.
The same historian says that there were also others, descended from one of
the so-called brothers of the Saviour, whose name was Judas, who, after they
had borne testimony before Domitian, as has been already recorded, in behalf
of faith in Christ, lived until the same reign. He writes as follows: "They
came, therefore, and took the lead of every church as witness and as
relatives of the Lord. And profound peace being established in every church,
they remained until the reign of the Emperor Trajan, and until the
above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed
against by the heretics, and was himself in like manner accused for the same
cause before the governor Atticus [possibly Procurator or Prefect over
Judea, and which would likely have been between 103/3 and 104/5 CE]. And
after being tortured for many days he suffered martyrdom, and all, including
even the proconsul, marveled that, at the age of one hundred and twenty
years, he could endure so much. And orders were given that he should be
crucified."
In addition to these things the same man, while recounting the events of
that period, records that the Church up to that time had remained a pure and
uncorrupted virgin, since, if there were any that attempted to corrupt the
sound norm of the preaching of salvation, they lay until then concealed in
obscure darkness. But when the sacred college of apostles had suffered death
in various forms, and the generation of those that had been deemed worthy to
hear the inspired wisdom with their own ears had passed away, then the
league of godless error took its rise as a result of the folly of heretical
teachers, who, because none of the apostles was still living, attempted
henceforth, with a bold face, to proclaim, in opposition to the preaching of
the truth, the 'knowledge which is falsely so-called.'
Ca. 200-225 CE, Julius Africanus, Epistle to Aristides, in Eusebius, History
of the Church, 1:7:
Matthew and Luke in their gospels have given us the genealogy of Christ
differently, and many suppose that they are at variance with one another.
Since as a consequence every believer, in ignorance of the truth, has been
zealous to invent some explanation which shall harmonize the two passages,
permit us to subjoin the account of the matter which has come down to us,
and which is given by Africanus, who was mentioned by us just above, in his
epistle to Aristides, where he discusses the harmony of the gospel
genealogies. [...]
For the relatives of our Lord according to the flesh, whether with the
desire of boasting or simply wishing to state the fact, in either case
truly, have banded down the following account: Some Idumean robbers, having
attacked Ascalon, a city of Palestine, carried away from a temple of Apollo
which stood near the walls, in addition to other booty, Antipater, son of a
certain temple slave named Herod. And since the priest was not able to pay
the ransom for his son, Antipater was brought up in the customs of the
Idumeans, and afterward was befriended by Hyrcanus, the high priest of the
Jews. And having, been sent by Hyrcanus on an embassy to Pompey, and having
restored to him the kingdom which had been invaded by his brother
Aristobulus, he had the good fortune to be named procurator of Palestine.
But Antipater having been slain by those who were envious of his great good
fortune was succeeded by his son Herod, who was afterward, by a decree of
the senate, made King of the Jews under Antony and Augustus. His sons were
Herod and the other tetrarchs. These accounts agree also with those of the
Greeks. But as there had been kept in the archives up to that time the
genealogies of the Hebrews as well as of those who traced their lineage back
to proselytes, such as Achior the Ammonite and Ruth the Moabitess, and to
those who were mingled with the Israelites and came out of Egypt with them,
Herod, inasmuch as the lineage of the Israelites contributed nothing to his
advantage, and since he was goaded with the consciousness of his own ignoble
extraction, burned all the genealogical records, thinking that he might
appear of noble origin if no one else were able, from the public registers,
to trace back his lineage to the patriarchs or proselytes and to those
mingled with them, who were called Georae.
A few of the careful, however, having obtained private records of their own,
either by remembering the names or by getting them in some other way from
the registers, pride themselves on preserving the memory of their noble
extraction. Among these are those already mentioned, called Desposyni, on
account of their connection with the family of the Saviour. Coming from
Nazara and Cochaba, villages of Judea, into other parts of the world, they
drew the aforesaid genealogy from memory and from the book of daily records
as faithfully as possible.
Ca. 230 CE. Origen Comment. in Matth. p. 234.
This James was of so shining a character among the people, on account of his
righteousness, that Flavius Josephus, when, in his twentieth book of the
Jewish Antiquities, he had a mind to set down what was the cause why the
people suffered such miseries, till the very holy house was demolished, he
said that these things befell them by the anger of God, on account of what
they had dared to do to James, the brother of Jesus, who was called Christ:
and wonderful it is that, while he did not receive Jesus for Christ, he did
nevertheless bear witness that James was so righteous a man. He says
further, that the people thought that they suffered these things for the
sake of James.
Ca. 250 CE. Origen Contra Cels. lib. i. p. 35, 36.
I would say to Celsus, who personates a Jew, that admitted of John the
Baptist, and how he baptised Jesus, that one who lived but a little while
after John and Jesus, wrote, how that John was a baptizer unto the remission
of sins. For Josephus testifies in the eighteenth book of Jewish
Antiquities, that John was the Baptist, and that he promised purification to
those that were baptized. The same Josephus also, although he did not
believe in Jesus as Christ, when he was inquiring after the cause of the
destruction of Jerusalem and of the demolition of the temple, and ought to
have said, that their machinations against Jesus were the cause of those
miseries coming on the people, because they had slain that Christ who was
foretold by the prophets, he, though as it were unwillingly, and yet as one
not remote from the truth, says, "These miseries befell the Jews by way of
revenge for James the Just, who was the brother of Jesus, that was called
Christ, because they had slain him who was the most righteous person." Now
this James was he whom that genuine disciple of Jesus, Paul, said he had
seen as the Lord's brother; [Gal. i. 19.] which relation implies not so much
nearness of blood, or the sameness of education, as it does the agreement of
manners and preaching. If therefore he says the desolation of Jerusalem
befell the Jews for the sake of James, with how much greater reason might he
have said, that it happened for the sake of Jesus, &c.
Ca. 300-330 CE. Eusebius Chronicon, 210th Olympiad.
Albinus succeeded Festus as governor of Judea. James the brother of the Lord, whom everyone called the Just, was killed with stones by the Jews; to his seat Symeon, who is also "Simon", ascended second [or: Symeon, or Simon, was the second to assume his seat]".
Ca. 324 CE. Eusebius Demonstr. Even. lib. iii. p. 124.
Certainly the attestation of those I have already produced concerning our
Saviour may be sufficient. However, it may not be amiss, if, over and above,
we make use of Josephus the Jew for further witness; who, in the eighteenth
book of his Antiquities, when he was writing the history of what happened
under Pilate, makes mention of our Saviour in these words: "Now there was
about this time Jesus, a wise man, if it be lawful to call him a man, for he
was a doer of wonderful works, a teacher of such men as had a veneration for
truth; he drew over to him both many of the Jews, and many of the Gentiles:
He was the Christ. And when Pilate, at the suggestion of the principal men
among us, had condemned him to the cross, those that loved him at first did
not forsake him; for he appeared unto them alive again the third day, as the
divine prophets had spoken of these and ten thousand other wonderful things
concerning him; whence the tribe of Christians, so named from him, are not
extinct at this day." If, therefore, we have this historian's testimony,
that he not only brought over to himself the twelve apostles, with the
seventy disciples, but many of the Jews, and many of the Gentiles also, he
must manifestly have had somewhat in him extraordinary above the rest of
mankind, for how otherwise could he draw over so many of the Jews and of the
Gentiles, unless he performed admirable and amazing works, and used a method
of teaching that was not common? Moreover, the scripture of the Acts of the
Apostles bears witness, that there were many ten thousands of Jews, who were
persuaded that he was the Christ of God, who was foretold by the prophets.
[Acts xxi. 20.]
Ca. 330 CE. Eusebius Hist. Eccles. lib. i. cap. 11.
Now the divine scriptures of the Gospels make mention of John the Baptist as
having his head cut off by the younger Herod. Josephus also concurs in this
history, and makes mention of Herodias by name, as the wife of his brother,
whom Herod had married, upon divorcing his former lawful wife. She was the
daughter of Aretas, king of the Petrean Arabians; and which Herodias had
parted from her husband while he was alive: on which account also, when he
had slain John, he made war with Aretas, [Aretas made war with him,] because
his daughter had been used dishonourably. In which war, when it came to a
battle, he says, that all Herod's army was destroyed, and that he suffered
this because of his wicked contrivance against John. Moreover, the same
Josephus, by acknowledging John to have been a most righteous man, and the
Baptist, conspires in his testimony with what is written in the Gospels. He
also relates, that Herod lost his kingdom for the sake of the same Herodias,
together with whom he was himself condemned to be banished to Vienne, a city
of Gaul. And this is his account in the eighteenth book of the Antiquities,
where he writes this of John verbatim; some of the Jews thought that the
destruction of Herod's army came from God, and that very justly, as a
punishment for what he did against John, that was called the Baptist, for
Herod slew him, who was a good man, and one that commanded the Jews to
exercise virtue, both as to righteousness towards one another, and piety
towards God, and so to come to baptism, for that by this means the washing
[with water] would appear acceptable to him, when they made use of it, not
in order to the putting away [or the remission] of some sins [only,] but for
the purification of the body; supposing still that the soul was thoroughly
purified beforehand by righteousness.
Now when [many] others came in crowds about him, for they were greatly
delighted in hearing his words, Herod was afraid that this so great power of
persuading men might tend to some sedition or other, for they seemed to be
disposed to do every thing he should advise them to, so he supposed it
better to prevent any attempt of a mutation from him, by cutting him off,
than after any such mutation should be brought about, and the public should
suffer, to repent [of such negligence.] Accordingly, he was sent a prisoner,
out of Herod's suspicious temper, to Macaerus, the castle I before
mentioned, and was there put to death.
When Josephus had said this of John, he makes mention also of our Saviour in
the same history, after this manner: "Now there was about this time one
Jesus, a wise man, if it be
lawful to call him a man, for he a doer of
wonderful works, a teacher of such men as receive the truth with pleasure;
he drew over to him both many of the Jews, and many of the Gentiles also: he
was the Christ. And when Pilate, at the suggestion of the principal men
among us, had condemned him to the cross, those that loved him at the first
did not forsake him, for he appeared to them alive again the third day, as
the divine prophets had foretold these, and ten thousand other wonderful
things concerning him. And still the tribe of Christians, so named from him,
are not extinct at this day."
And since this writer, sprung from the Hebrews themselves, hath delivered
these things above in his own work, concerning John the Baptist and our
Saviour, what room is there for any further evasion? &c.
Now James was so wonderful a person, and was so celebrated by all others for
righteousness, that the judicious Jews thought this to have been the
occasion of that siege of Jerusalem, which came on presently after his
martyrdom, and that it befell them for no other reason, than that impious
fact they were guilty of against him. Josephus, therefore, did not refuse to
attest thereto in writing, by the words following: "These miseries befell
the Jews by way of revenge for James the Just, who was the brother of Jesus
that was called Christ, on this account, that they had slain him who was a
most righteous person."
The same Josephus declares the manner of his death in the twentieth book of
the Antiquities, in these words: "Caesar sent Albinus into Judea to be
procurator, when he had heard that Festus was dead. Now Ananus junior, who,
as we said, had been admitted to the high priesthood, was in temper bold and
daring in an extraordinary manner. He was also of the sect of the Sadducees,
who are more savage in judgment than the other Jews, as we have already
signified. Since, therefore, this was the character of Ananus, he thought he
had now a proper opportunity [to exercise his authority,] because Festus was
dead, and Albinus was but upon the road; so he assembles the Sanhedrim of
judges, and brings before them James the brother of Jesus. who was called
Christ, and some others [of his companions,] and when he had formed an
accusation against them as breakers of the law, he delivered them to be
stoned: but as for those who seemed the most equitable of the citizens, and
those who were the most uneasy at the breach of the laws, they disliked what
was done. They also went to the king [Agrippa,] desiring him to send to
Ananus that he should act so no more, for that what he had already done
could not be justified," &c.
Ca. 360 CE. Ambrose, or Hegesippus de Excid. Urb. Hierosolym. lib. ii. cap.
12.
We have discovered that it was the opinion and belief of the Jews, as
Josephus affirms, (who is an author not to be rejected, when he writes
against himself,) that Herod [Antipas] lost his army, not by the deceit of
men, but by the anger of God, and that justly, as an effect of revenge for
what he did to John the Baptist, a just man, who had said to him, It is not
lawful for thee to have thy brother's wife.
The Jews themselves also bear witness to Christ, as appears by Josephus, the
writer of their history, who says thus: That there was at that time a wise
man, if, says he, it be lawful to have him called a man; a doer of wonderful
works, who appeared to his disciples after the third day from his death
alive again, according to the writings of the prophets, who fore. told
these, and innumerable other miraculous events concerning him; from whom
began the congregation of Christians, and hath penetrated among all sorts of
men; nor does there remain any nation in the Roman world, which continues
strangers to his religion. If the Jews do not believe us, let them at least
believe their own writers. Josephus, whom they esteem a very great man, hath
said this, and yet hath he spoken truth after such a manner, and so far was
his mind wandered from the right way, that even he was not a believer, as to
what he himself said; but thus he spoke, in order to deliver historical
truth, because he thought it not lawful for him to deceive, while yet he was
no believer, because of the hardness of his heart and his perfidious
intention. However, it was no prejudice to the truth that he was not a
believer; but this adds more weight to his testimony, that while he was an
unbeliever, and unwilling this should be true, he has not denied it to be
so.
Ca. 400 CE. Hieronym. de Vir. Illustr. in Josepho.
Josephus, in the eighteenth book of Antiquities, most expressly
acknowledges, that Christ was slain by the Pharisees on account of the
greatness of his miracles, and that John the Baptist was truly a prophet;
and that Jerusalem was demolished on account of the slaughter of James the
apostle. Now, he wrote concerning our Lord after this manner: "At the same
time there was Jesus, a wise man, if yet it be lawful to call him a man, for
he was a doer of wonderful works, a teacher of those who willingly receive
the truth. He had many followers both of the Jews and of the Gentiles. He
was believed to be Christ. And when, by the envy of our principal men,
Pilate had condemned him to the cross, yet notwithstanding, those who had
loved him at first persevered, for he appeared to them alive on the third
day, as the oracles of the prophets had foretold many of those and other
wonderful things concerning him; and the sect of Christians, so named from
him, are not extinct at this day."
Ca. 410 CE. Isidorus Pelusiota the Scholar of Chrysostom, lib. iv. epist.
225.
There was one Josephus, a Jew, of the greatest reputation, and one that was
zealous of the law; one also that paraphrased the Old Testament with truth,
and acted valiantly for the Jews, and had showed that their settlement was
nobler than can be described by words. Now, since he made their interest
give place to truth, for he would not support the opinion of impious men, I
think it necessary to set down his words.
What then does he say? "Now there was about that time one Jesus, a wise man,
if it be lawful to call him a man, for he was a doer or wonderful works, a
teacher of such men as receive the truth with pleasure. he drew over to him
both many of the Jews and many of the Gentiles: He was the Christ. And when
Pilate, at the suggestion of the principal men among us, had condemned him
to the cross, those that loved him at first did not forsake him, for he
appeared to them the third day alive again, as the divine prophets had said
these and a vast number of other wonderful things concerning him: and the
tribe of Christians, so named from him, are not extinct at this day." Now I
cannot but wonder greatly at this man's love of truth in many respects, but
chiefly where he says, "Jesus was a teacher of men who received the truth
with pleasure."
Ca. 440 CE. Sozomen. Hist. Eccles, lib. i. cp. I .
Now Josephus, the son of Mattathias, a priest, a man of very great note,
both among the Jews and Romans, may well be a witness of credit, as to the
truth of Christ's history; for he scruples to call him a man, as being a
doer of wonderful works, and a teacher of the words of truth. He names him
Christ openly; and is not ignorant that he was condemned to the cross, and
appeared on the third day alive; and that ten thousand other wonderful
things were foretold of him by the divine prophets. Be testifies also, that
those whom he drew over to him, being many of the Gentiles, as well as of
the Jews, continued to love him; and that the tribe named from him was not
then extinct.
Now he seems to me by this his relation, almost to proclaim that Christ is
God. However, he appears to have been so affected with the strangeness of
the thing, as to run as it were in a sort of middle way, so as not to put
any indignity upon believers in him, but rather to afford his suffrage to
them.
Ca. 500-600 CE. Chronicon Paschale.
Josephus recounts in the fifth book of the conquest, that the conquest of
the Jews by Vespasian took three years [or: the capture of the Jews was in
the third year of Vespasian], just as it was forty years after their outrage
against Jesus. At that time, he says, even James the brother of the Lord and
bishop of Jerusalem was thrown from a height and killed by stoning by them.
Ca. 510 CE. Cassidorus Hist. Tripartit. e Sozomeno.
Now Josephus, the son of Mattathias, and a priest, a man of great nobility
among the Jews, and of great dignity among the Romans, bears witness to the
truth of Christ's history; for he dares not call him a man, as a doer of
famous works, and a teacher of true doctrines; he names him Christ openly;
and is not ignorant that he was condemned to the cross, and appeared on the
third day alive, and that an infinite number of other wonderful things were
foretold of him by the holy prophets. Moreover he testifies also, that there
were then alive many whom he had chosen, both Greeks and Jews, and that they
continued to love him; and that the sect which was named from him was by no
means extinct at that time.
Ca. 640 CE. Cassidorus Chron. Alex. p. 514.
Now Josephus also relates in the eighteenth book of Antiquities, how John
the Baptist, that holy man, was beheaded on account of Herodias, the wife of
Philip, the brother of Herod [Antipas] himself; for Herod [Antipas] had
divorced his former wife, who was still alive, and had been his lawful wife:
she was the daughter of Aretas, king of the Petreans. When therefore Herod
[Antipas] had taken Herodias away from her husband, while he was yet alive,
(on whose account he slew John also,) Aretas made war against Herod
[Antipas], because his daughter had been dishonourably treated. In which
war, he says, that all Herod [Antipas]'s army was destroyed, and that he
suffered that calamity because of the wickedness he had been guilty of
against John. The same Josephus relates, that Herod [Antipas] lost his
kingdom on account of Herodias, and that with her he was banished to Lyons.
&c.
Ca. 640 CE. Cassidorus Chron. Alex. p. 526, 527.
Now that our Saviour taught his preaching three years, is demonstrated both
by other necessary reasonings, as also out of the holy Gospels, and out of
Josephus' writings, who was a wise man among the Hebrews, &c.
Ca. 640 CE. Cassidorus Chron. Alex. p. 584, 587.1 [This is more likely than
not derived from Hegesippus, not Josephus]
Josephus relates in the fifth book of the [Jewish] War that Jerusalem was
taken in the third [second] year of Vespasian, as after forty years since
they dared to put Jesus to death: in which time he says, that James the
brother of our Lord, and bishop of Jerusalem, was thrown down [from the
temple.] and slain of them, by stoning.
Ca. 740 CE. Anastasias Abbas contr. Jud.
Now Josephus, an author and writer of your own, says of Christ, that he was
a just and good man, showed and declared so to be by divine grace, who gave
aid to many by signs and miracles.
Ca. 790 CE. Georgius Syncellus Chron. p. 339.
These miseries befell the Jews by way of revenge for James the Just, who was
the brother of Jesus that was called Christ, on the account that they had
slain him who was a most righteous person. Now as Ananus, a person of that
character, thought he had a proper opportunity, because Festus was dead, and
Albinus was but upon the road, so he assembles the Sanhedrim of judges, and
brings before them James, the brother of Jesus, who was called Christ, and
some of his companions; and when he had formed an accusation against them,
as breakers of the law, he delivered them to be stoned; but as for those
that seemed the most equitable of the citizens, and those that were the most
uneasy at the breach of the laws, they disliked what was done. They also
sent to the king [Agrippa,] desiring him to send to Ananus that he should
act so no more, for what he had done already could not be justified, &c.
Ca. 850 CE. Johan. Malela Chron. lib. x.
From that time began the destruction of the Jews, as Josephus, the
philosopher of the Hebrews, hath written: who also said this, that from the
time the Jews crucified Christ, who was a good and righteous man, (that is,
if it be right to call such a one a man, and not a God,) the land of Judea
was never free from trouble. These things the same Josephus the Jew has
related in his writings.
Ca. 860 CE. Photius Cod. lib. xlviii.
I have read the treatise of Josephus about the universe, whose title I have
elsewhere read to be, Of the Substance of the Universe. It is contained in
two very small treatises. He treats of the origin of the world in a brief
manner. However, he speaks of the divinity of Christ, who is our true God,
in a way very like to what we use, declaring that the same name of Christ
belongs to him, and writes of his ineffable generation of the Father after
such a manner, as cannot be blamed; which thing may perhaps raise a doubt in
some, whether Josephus were the author of the work, though the phraseology
does not at all differ from this man's other works. However, I have found in
some papers, that this discourse was not written by Josephus, but by one
Caius a presbyter.
Ca. 860 CE. Photius Cod. lib. ccxxxviii.
Herod [Antipas] the tetrarch of Galilee and of Perea, the son of Herod the
Great, fell in love, as Josephus says, with the wife of his brother Philip,
whose name was Herodias, who was the grand-daughter of Herod the Great, by
his son Aristobulus, whom he had slain. Agrippa was also her brother. Now
Herod [Antipas] took her away from her husband, and married her. This is he
that slew John the Baptist, that great man, the forerunner [of Christ,]
being afraid, as Josephus says, lest he should raise a sedition among his
people; for they all followed the directions of John, on account of the
excellency of his virtue. In his time was the passion of our Saviour.
Ca. 860 CE. Photius Cod. lib. xxxiii.
I have read the Chronicle of Justus of Tiberias. He omits the greatest part
of what was most necessary to be related; but, as infected with Jewish
prejudices, being also himself a Jew by birth, he makes no mention at all of
the advent, or of the acts done, or of the miracles wrought, by Christ.
Uncertain date. Macarius in Actis Sanctorum, tom. v. p. 149 ap. Fabric.
Joseph. p. 61 .
Josephus, a priest of Jerusalem, and one that wrote with truth the history
of the Jewish affairs, bears witness that Christ, the true God, was
incarnate, and crucified, and the third day rose again; whose writings are
deposited in the public library. Thus he says, "Now there was about this
time Jesus, a wise man, if it be lawful to call him a man, for he was a doer
of wonderful works, a teacher of such men as receive the truth with
pleasure: he drew over to him both many of the Jews, and many of the
Gentiles also: this was the Christ. And when Pilate, at the suggestion of
the principal men among us, had condemned him to the cross, those that loved
him at the first did not forsake him, for he appeared to them alive again
the third day, as the divine prophets had foretold these, and ten thousand
other wonderful things concerning him. And still the tribe of Christians, so
named from him, are not extinct at this day." Since therefore the writer of
the Hebrews have engraven this testimony concerning our Lord and Saviour in
his own books, what defence can there remain for the unbelievers?
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, inserted between Book II.7.2 & 3
Now at that time there walked among the Jews a man in wondrous garb, for he
had put animals' hair upon his body wherever it was not covered by his (own)
hair; and in countenance he was like a savage. He came to the Jews and
summoned them to freedom, saying: "God hath sent me to show you the way of
the Law, whereby ye may free yourselves from many masters; and there shall
be no mortal ruling over you, but only the Highest who hath sent me." And
when the people heard that, they were glad. And he did nothing else to them,
save that he dipped them into the stream of the Jordan and let (them) go,
admonishing them to desist from evil works; (for) so would they be given a
king who would set them free and subject all (the) insubordinate, but he
himself would be subject to no one - (he) of whom we speak. Some mocked, but
others put faith (in him). And when he was brought to Archelaus and the
doctors of the Law had assembled, they asked him who he was and where he had
been until then. And he answered and spake: "I am a man had hither the
spirit of God hath called me, and I live on the cane and roots and fruits of
the tree." But when they threatened to torture him if he did not desist from
these words and deeds, he spake nevertheless; "It is meet rather for you to
desist from your shameful works and to submit to the Lord your God." And
Simon of Essene extraction, a scribe, arose in wrath and spake: "We read the
divine book every day; but thou now come forth from the wool like a wild
beast, dost thou dare to teach us and to seduce the multitudes with thy
cursed speeches? And he pushed (upon him) to rend his body. But he spake in
reproach to them: "I will not disclose to you the secret that is among you
because ye desired it not. Therefore have unspeakable misfortune come upon
you and through your own doing." And after he had thus spoken, he went forth
to the other side of the Jordan; and since no man durst hinder him, he did
what (he had done) before.
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, inserted in Book II.9.2
Philip, during his government, saw a dream, to wit that an eagle plucked out
both his eyes; and he called all his wise men together. When some explained
the dream in this manner and other in that, there came to him suddenly,
without being called, that man of whom we have previously written, that he
went about in animals' hair and cleansed the people in the waters of the
Jordan. And he spake: "Hear the word of the Lord - the dream that thou hast
seen. The eagle is thy venality, for that bird is violent and rapacious. And
this sin will take away thine eyes, which are thy dominion and they wife."
And when he had thus spoken, Philip expired before evening, and his dominion
was given to Agrippa. And his [i.e., Philip's] wife [Herodias] was taken by
Herod [Antipas] his brother. Because of her all law-abiding people abhorred
him, but durst not accuse (him) to his face. But only this man, whom we
called the savage, came to him in wrath and spake: "Forasmuch as thou hast
taken thy brother's wife, thou transgressor of the law, even as thy brother
has died a merciless death, so wilt thou too be cut off by the heavenly
sickle. For the divine decree will not be silenced, but will destroy thee
through evil afflictions in other lands; because thou dost not raise up seed
unto thy brother, but gratifiest (thy) fleshy lusts and committest adultery,
seeing that he has left four children." But Herod [Antipas], when he heard
(that), was wroth and commanded that they should beat him and drive him out.
But he incessantly accused Herod, wherever he found him, until he (Herod
[Antipas]) grew furious, and gave orders to slay him. Now his nature was
marvelous and his ways not human. For even as a fleshless spirit, so lived
he. His mouth knew no bread, nor even at the Passover feast did he taste of
unleavened bread, saying: "In remembrance of God, who redeemed the people
from bondage, is (this) given to eat, and for the flight (only), since the
journey was in haste." But wine and strong drink he would not so much as
allow to be brought nigh him; and every beast he abhorred (for food); and
every injustice he exposed; and fruits of the trees served him for (his)
needs.
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, inserted between Book II.9.3 & 4
At the time there appeared a man, if it is permissible to call him a man.
His nature and form were human, but his appearance was something more than
that of a man; notwithstanding his works were divine. He worked miracles
wonderful and mighty. Therefore it is impossible for me to call him a man;
but again, if I look at the nature which he shared with all, I will not call
him an angel. And everything whatsoever he wrought through an invisible
power, he wrought by word and command. Some said of him: 'Our first
law-giver is risen from the dead and has performed many healings and arts',
while others thought he was sent from God. Nevertheless in many things he
disobeyed the Law and kept not the Sabbath according to the customs of our
fathers. Yet on the other hand he did nothing shameful; nor did he do
anything with aid of hands, but by words alone did he provide everything.
And many of the multitude followed after him and hearkened to his teachings;
and many souls were in commotion thinking that thereby the Jewish tribes
might free themselves from Roman hands. Now it was his custom in general to
sojourn over against the city upon the Mount of Olives, and there too he
bestowed his healings upon the people.
And there assembled around him one hundred and fifty ministers and a
multitude of the people. Now when they saw his power, that he accomplished
whatever he wanted by words, and when they had made known to him their will,
that he should enter into the city and cut down the Roman troops and Pilate
and rule over us, he did not disdain us.
And when knowledge of this came to the Jewish leaders they assembled
together with the high priest and said: 'We are powerless and too weak to
stand against the Romans. Seeing moreover that the bow is bent, we will go
and communicate to Pilate what we have heard and we shall be clear of
trouble, otherwise he may hear it from others and we may be robbed of our
substance and slaughtered and our children scattered. And they went and told
Pilate. And he sent and had many of the multitude slain. And he had that
Wonder-worker brought up, and after instituting an inquiry concerning him,
he pronounced judgement: 'He is a benefactor not a malefactor, nor a rebel,
nor covetous of Kingship.' And he let him go, for he had healed his dying
wife.
And he went to his accustomed place and did his usual works. And when more
people again assembled round him, he glorified himself through his actions
more than all. The doctors of the Law were overcome with envy, and gave
thirty talents to Pilate in order that he should put him to death. And he
took it and gave them liberty to execute their will themselves. And they
laid their hands on him and crucified him contrary to the law of their
fathers.
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, replacing part of Book II.11.6 describing what happened after
the death of Agrippa I.
But if anyone deviated from the word of the Law, information was laid [by
Cuspius Fadus and Tiberius Alexander] before the teachers of the Law;
thereupon they punished and banished him or sent (him) to Caesar.
And since in the time of those (rulers) many followers of the Wonder-worker
afore-mentioned had appeared and spoken to the people of their Master,
(saying) that he was alive, although he was [or "had been"] dead, and "He
will free you from your bondage," many of the multitude harkened to the
preaching and took heed to their injunctions -- [not on account of their
reputation]; for they were of the humbler sort, some were shoemakers, others
sandalmakers, others artisans. [But wonderful were the signs which they
worked, in truth what they would.
But when those noble procurators saw the falling away of the people, they
determined, together with the scribes, to seize (them) [and put (them) to
death], for fear lest the little might (not) be little, if it ended in the
great. [But they {i.e., the scribes?} shrank back and were in terror at the
signs, saying "Not through medicines {i.e., drugs} do such wonders come to
pass; but if they do not proceed from the counsel of God, then they will
quickly be exposed." But afterwards, being prevailed on (?) by them], they
sent them away, some to Caesar, other to Antioch to be tried, others (they
exiled) to distant lands.
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, replacing part of Book IV.6.2.
And, [the Idumeans] standing over their dead bodies [i.e., that of the
former High Priests Ananus and Jesus, whom they had hunted down and killed,
and were about to cast away the bodies of whom without burial], they
insulted them, saying over Ananus, "In truth thou art a friend of Jerusalem
and art worthy of the honour with which thou art honored." And over Jesus
they said, "Very eloquent art thou and wise, and much trouble didst thou
give thyself, when speaking from the battlements. But now, rest!"
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, inserted into Book V.5.2, on the warning stelea in the outer
courts of the Temple.
And above these titles [i.e., the two stelea mentioned in the Greek versions
plus an additional third in "Jewish characters"] was hung a fourth title in
the same [Jewish?] characters, announcing that Jesus (the) /king did not
reign, (but was) crucified [by the Jews], because he prophesied the
destruction of the city and the devastation of the temple.
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, inserted into Book V.5.5, on the veil of the Temple.
This curtain was before this generation entire, because the people were
pious; but now it was grievous to see, for it was suddenly rent from the top
to the bottom, when they through bribery delivered the benefactor of men and
him who from his actions was no man.
[And of many other fearful signs might one tell, which happened then. And it
is said that he, after being killed and after being layed in the grave, was
not found. Some indeed profess that he had risen, others that he was stolen
away by his friends. But for my part I know not which speak more correctly.
For one that is dead may not rise of himself, though he may do so with the
help of the prayer of another righteous man, unless he be an angel or
another of the heavenly powers, or (unless) God himself appears as a man and
accomplishes what he will, and walks with men and falls and lies down and
rises again, as pleases his will. But others said that it was not possible
to steal him away, because they set watchmen around his tomb, thirty Romans
and a thousand Jews.]
Such (is the story told) of that curtain. There are also (objections)
against this reason for its rending.
Ca. 900-1100 CE, Unknown Editor/Translator of Slavonic version of Josephus'
Jewish War, replacing part of Book VI.5.3 regarding the Oracle of the
World-Ruler.
Some understood that this meant Herod, others the crucified Wonder-worker
Jesus, others again Vespasian.
Ca. 980 CE. Suidas in voce Jesous. [This does not appear in any extant
edition of Josephus, but may have derived from Hegesippus or Origen]
We have found Josephus, who hath written about the taking of Jerusalem, (of
whom Eusebius Pamphili makes frequent mention in his Ecclesiastical
History,) saying openly in his memoirs of the captivity, that Jesus
officiated in the temple with the priests. Thus we have found Josephus
saying, a man of ancient times, and not very long after the Apostles, &c.
Ca. 1060 CE. Cedrenus Compend. Hist. p. 196.
Josephus does indeed write concerning John the Baptist as follows: "Some of
the Jews thought that the destruction of Herod [Antipas]'s army came from
God, and that he was punished very justly for what punishment he inflicted
on John, that was called the Baptist; for Herod [Antipas] slew him, who was
a good man, and commanded the Jews to exercise virtue, both by righteousness
towards one another, and piety towards God, and so to come to baptism." But
as concerning Christ, the same Josephus says, that about that time there was
Jesus, a wise man, if it be lawful to call him a man, for he was a doer of
wonderful works, and a teacher of such men as receive the truth with plea
sure, for that Christ drew over many even from the Gentiles; whom when
Pilate had crucified, those who at first had loved him, did not leave off to
preach concerning him, for he appeared to them the third day alive again, as
the divine prophets had testified, and spoke these and other wonderful
things concerning him."
Ca. 1080 CE. Theophilact in Joan. lib. xiii. [This does not appear in any
extant edition of Josephus, but may have derived from Hegesippus or Origen]
The city of the Jews was taken, and the wrath of God was kindled against
them; as also Josephus witnesses, that this came upon them on account of the
death of Jesus.
Ca. 1120 CE. Zonoras Annal. tom. i. p. 267.
Josephus, in the eighteenth book of Antiquities, writes thus concerning our
Lord and God Jesus Christ: "Now there was about this time, Jesus, a wise
man, if it be lawful to call him a man, for he was a doer of wonderful
works, a teacher of such men as receive the truth with pleasure. He drew
over to him many of the Jews and many of the Gentiles: he was the Christ.
And when Pilate, at the suggestion of the principal men among us, had
condemned him to the cross, those that had loved him at first did not
forsake him, for he appeared to them the third day alive again, as the
divine prophets had said these and ten thousand other wonderful things
concerning him; and the tribe of Christians, so named from him, are not
extinct at this day."
Ca. 1120 CE. Glycas Annal. p. 234.
Then did Philo, that wise man, and Josephus, flourish. This last was styled,
The lover of truth, because he commended John, who baptized our Lord: and
because he bore witness to Christ, in like manner, was a wise man, and the
doer of great miracles; and that when he was crucified he appeared the third
day.
Ca. 1240 CE. Godfridus Viterbiensis Chron. p. 366. e Vers. Rufini.
Josephus relates, that a very great war arose between Aretas, king of the
Arabians, and Herod [Antipas], on account of the sin which Herod [Antipas]
had committed against John. Moreover, the same Josephus writes thus
concerning Christ: "There was at this time Jesus, a wise man, if at least it
be lawful to call him a man, for he was a doer of wonderful works, a teacher
of such men as willingly hear truth, he also drew over to him many of the
Jews, and many of the Gentiles: He was Christ. And when Pilate, at the
accusation of the principal men of our nation, had decreed that he should be
crucified, those that had loved him from the beginning did not forsake him,
for he appeared to them the third day alive again, according to what the
divinely inspired prophets had foretold, that these and innumerable other
miracles should come to pass about him. Moreover, both the name and sect of
Christians, who were named from him, continue in being unto this day.
Ca. 1360 CE. Nicephorus Callistus Hist. Eccles. lib. i. p. 90, 91
Now this [concerning Herod Antipas the tetrarch] is attested to, not only by
the book of the holy Gospels, but by Josephus, that lover of truth; who also
makes mention of Herodias his brother's wife, whom Herod [Antipas] had taken
away from him, while he was alive, and married her, having divorced his
former lawful wife, who was the daughter of Aretas, king of the Petrean
Arabians. This Herodias he had married, and lived with her; on which account
also, when he had slain John, he made war with Aretas, because his daughter
had been dishonourably used; in which war he relates, that all Herod
[Antipas]'s army was destroyed, and that he suffered this on account of the
most unjust slaughter of John. He also adds, that John was a most righteous
man. Moreover, he makes mention of his baptism, agreeing in all points
thereto relating with the Gospel. He also informs us, that Herod lost his
kingdom on account of Herodias, with whom also he was condemned to be
banished to Vienne, which was their place of exile, and a city bordering
upon Gaul, and lying near the utmost bounds of the west.
Ca. 1450 CE. Harthnanus Schedelius Chron. p. 110.
Josephus, the Jew, who was called Flavius, a priest, and the son of
Mattathias, a priest of that nation, a most celebrated historian, and very
skilful in many things; he was certainly a good man, and of an excellent
character, who had the highest opinion of Christ.
Ca. 1480 CE. Harthnanus Schedelius Platini de Vitis Pontificum in Christo.
I shall avoid
mentioning what Christ did until the 30th year of his age,
when he was baptized by John, the son of Zacharias, because not only the
Gospels and Epistles are full of those acts of his, which he did in the most
excellent and most holy manner, but the books of such as were quite remote
from his way of living, and acting, and ordaining, are also full of the
same.
Flavius Josephus himself, who wrote twenty books of the Jewish Antiquities
in the Greek tongue, when he had proceeded as far as the government of the
emperor Tiberius, says, "There was in those days, Jesus, a certain wise man,
if at least it be lawful to call him a man, for he was a doer of wonderful
works, and a teacher of men, of such especially as willingly hear the truth.
On this account he drew over to him many both of the Jews and Gentiles: He
was Christ. But when Pilate, instigated by the principal men of our nation,
had decreed that he should be crucified, yet did not those who had loved him
from the beginning forsake him: and besides he appeared to them the third
day after his death, alive, as the divinely inspired prophets had foretold
that these and innumerable other miracles should come to pass about him. And
the famous name of Christians, taken from him, as well as their sect, do
still continue in being."
The same Josephus also affirms, that John the Baptist, a true prophet, and
on that account one that was had in esteem by all men, was slain by Herod
[Antipas], the son of Herod the Great, a little before the death of Christ,
in the castle of Macherus; not because he was afraid for himself, and his
kingdom, as the same author says, but because he had incestuously married
Herodias, the sister of Agrippa, and the wife of that excellent person his
brother Philip.
Ca. 1480 CE. Trithumius Abbas de Scriptor. Eccles.
Josephus the Jew, although he continued to be a Jew, did frequently commend
the Christians; and in the eighteenth book of Antiquities, wrote down an
eminent testimony concerning our Lord Jesus Christ.
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