THE ANCIENT CITATIONS OF THE TESTIMONIES OF JOSEPHUS, FROM HIS OWN TIME TILL THE END OF THE FIFTEENTH CENTURY
About a.d. 110.
Tacit. Annal. 15.44.—Nero, in order to stifle the rumor, [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.
About a.d. 147. Just. Mart. Dialog cum Tryph. p. 230.—You Jews knew that Jesus was risen from the dead, and ascended into heaven, as the prophecies did foretell was to happen.
About a.d. 230. Origen Comment in Matt. 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 farther, that the people thought they had suffered these things for the sake of James.
About a.d. 250.
Id. Contr. Cels. 1.35–36.—I would say to Celsus, who personates a Jew, that admitted of John the Baptist, and how he baptized Jesus, that one who lived but a little while after John and J
esus, wrote, how that John was a baptizer unto the remission of sins; for Josephus testifies, in the eighteenth book of his
Jewish Antiquities, that John was the Baptist; and that he promised purifica
tion to those that were baptized. The same Josephus also, although he did not believe in Jesus as Christ, when he was inquiring after the case of the destruction of Jerusalem, and of the demolition of the temple, and ought to have said that their machination
s 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 a 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. 1:19]; which relation impl
ies 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 grea
ter reason might he have said that it happened for the sake of Jesus? etc.
About a.d. 324.
Euseb. Demonstr. Evan. 3.124. Certainly, the attestation of those I have already produc
ed concerning our Savior may be sufficient. However, it may not be amiss, if, over and above, we make use of Josephus the Jew for a farther witness; who, in the eighteenth book of his
Antiquities, whe
n he was writing the history of what happened under Pilate, makes mention of our Savior 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 doe
r 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 thes
e 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 his 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, th
e scripture of the
Acts of the Apostles (21:20) 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 prop
hets.
About a.d. 330.
Id.
Hist. Eccles. 1.11. Now the divine scripture of the Gospels makes mention of John the Baptist as having his head cut off by the younger Herod. Josephus also concurs in his hi
story, 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 he 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 dishonorably: 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 Vienna, a city of Gaul; and
this is his account in the eighteenth book of the
Antiquities, where he writes this of J
ohn
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 w
ater] 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 everything he should advise them to, so he supposed it better to prevent any attempt for 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 Macherus, the castle I before mentioned, and was there put to death.”—When Josephus had said this of John, he makes mention also of our Savior 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 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:—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 them 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 Savior, what room is there for any farther
evasion? etc.
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 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 his temper bold and daring in an extraordinary manner. He was also of the sect of the Sadducees, who are more savage in judgment than any of 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 sanhedrin 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 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 could not be justified,” etc.
About a.d. 360. Ambrose, or Hegesippus de Excid. Urb. Hierosolym. 2.12.—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 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 foretold 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 spake, 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 has an unbeliever, and unwilling this should be true, he has not denied it to be so.
About a.d. 400. 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 wa
s believed to be Christ. And
w
hen 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 orac
les of the prophets had foretold many of these and other wonderful things concerning him; and the sect of Christians, so named from him, are not extinct at this day.”
About a.d. 410. Isidorus Pelusiot, the Scholar of Chrysostom, 4.225.—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 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 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 great 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.”
About a.d. 440.
Sozomen. Hist. Eccles. 1.1.—Now Josephus, the son of Matthias, a priest, a man of ve
ry great note, both among the Jews and the 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. He 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 on him, but rather to afford his suffrage to them.
About a.d. 510. Cassiodorus Hist. Tripartit. e Sozomeno.—Now Josephus, the son of Matthias, and a priest, a man of great nobility among the Jews, and of great dignity among the Romans, shall be a 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.
About a.d. 640. Chron. Alex. p. 514.—Now Josephus also relates in his 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 himself; for Herod 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 had taken Herodias away from her husband, while he was yet alive (on whose account he slew John also), Aretas made war against Herod, because his daughter had been dishonorably treated. In which war he says, that all Herod’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 lost his kingdom on account of Herodias, and that with her he was banished to Lyons, etc.
P. 526–27.] Now that our Savior taught his preaching three years, is demonstrated both by other necessary reasonings, as also out of the holy Gospels, and out of Josephus’s writings, who was a wise man among the Hebrews, etc.
P. 584, 586.] 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 had 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.
About a.d. 740. Anastasius 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.
About a.d. 790. 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 sanhedrin 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 that what he had already done could not be justified, etc.
About a.d. 850. Johan. Malela Chron. 10.—From that time began the destruction of the Jews, as Josephus, the philosopher of the Jews, 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 fit to call such a one a man, and not God), the land of Judea was never free from trouble. These things the same Josephus the Jew has related in his writings.
About ad. 860. Photius Cod. 48.—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 things may perhaps raise a doubt in some, whether Josephus was 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.
Cod. 238.—Herod, the tetrarch of Galilee and of Perea, the son of H
erod the Great, fell in love, as Josephus says, with the wife of his brother Philip, whose name was Herodias, who was the granddaughter of Herod the
Great, by his son Aristobulus, whom he had slain. A
grippa was also her brother. Now Herod 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 Savior.
Cod. 33.—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.
The time uncertain. Macarius in Actis Sanctorum, 5.149. 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 reposited 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 on 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 has engraven this testimony concerning our Lord and Savior in his own books, what defense can there remain for the unbelievers?
About a.d. 980. Suidas in voce Iēsous.—We have found Josephus, who hath written about the taking of Jerusalem (of whom Eusebius Pamphilii 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 have we found Josephus saying, a man of ancient times, and not very long after the apostles, etc.
About a.d. 1060. Cedrenus Compend. Histor. p. 196.—Josephus does indeed write concerning John the Baptist as follows—Some of the Jews thought that the destruction of Herod’s army came from God, and that he was punished very justly for what punishment he had inflicted on John, that was called the Baptist; for Herod 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 pleasure: 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.
About a.d. 1080. Theophylact. in Joan 13.—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.
About a.d. 1120. Zonaras Annal. 1.267.—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 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.
About a.d. 1120. Glycus 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 that 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.
About a.d. 1170. Gotfridus Viterbiensis Chron. p. 366. e Vers. Rufini.—Josephus relates that a very great war arose between Aretas, king of the Arabians, and Herod, on account of the sin which Herod 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.
About a.d. 1360. Nicephorus Callistus Hist. Eccles. 1.90–91.—Now this [concerning Herod 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 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 dishonorably used; in which war he relates that all Herod’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 Vienna, which was their place of exile, and a city bordering upon Gaul, and lying near the utmost bounds of the west.
About a.d. 1450. Hardmannus Schedelius Chron. p. 110.—Josephus the Jew, who was called Flavius, a priest, and the son of Matthias, a priest of that nation, a most celebrated historian, and very skillful in many things; he was certainly a good man, and of an excellent character, who had the highest opinion of Christ.
About a.d. 1480. Platina de Vitis Pontificum’ in Christo.—I shall avoid mentioning what Christ did until the 30t
h 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 wa
y of living, and acting, and ordaining, are also full of the same. Flavius Josephus himself, who wrote twenty books of 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
that 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, a
s 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, 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.
About a.d. 1480. Trithemius 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 his Antiquities, wrote down an eminent testimony concerning our Lord Jesus Christ.
