Difference between revisions of "Josephus on Jesus"
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The testimony is so clearly Josephan that it throws all secular critics into the greatest and insuperable difficulties; they have no choice but to desperately plead that it is a forgery to maintain their atheistic secularism. But this is an absurd pretense. The passage fits perfectly with all we know of Josephus’s style and vocabulary; it has unique expressions as “tribe of Christians” and calls Jesus “a wise man,” etc. that occur nowhere else. As the Catholic Encyclopedia notes, moreover, “all codices or manuscripts of Josephus’s work contain the text in question; to maintain the spuriousness of the text, we must suppose that all the copies of Josephus were in the hands of Christians, and were changed in the same way.” Moreover, its authenticity was universally taken for granted for centuries. “Third, Eusebius (“Hist. Eccl”., I, xi; cf. “Dem. Ev.”, III, v) Sozomen (Church History I.1), Niceph. (Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii), Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must have been no doubt as to its authenticity at the time of these illustrious writers.”<ref>https://www.newadvent.org/cathen/08375a.htm</ref> | The testimony is so clearly Josephan that it throws all secular critics into the greatest and insuperable difficulties; they have no choice but to desperately plead that it is a forgery to maintain their atheistic secularism. But this is an absurd pretense. The passage fits perfectly with all we know of Josephus’s style and vocabulary; it has unique expressions as “tribe of Christians” and calls Jesus “a wise man,” etc. that occur nowhere else. As the Catholic Encyclopedia notes, moreover, “all codices or manuscripts of Josephus’s work contain the text in question; to maintain the spuriousness of the text, we must suppose that all the copies of Josephus were in the hands of Christians, and were changed in the same way.” Moreover, its authenticity was universally taken for granted for centuries. “Third, Eusebius (“Hist. Eccl”., I, xi; cf. “Dem. Ev.”, III, v) Sozomen (Church History I.1), Niceph. (Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii), Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must have been no doubt as to its authenticity at the time of these illustrious writers.”<ref>https://www.newadvent.org/cathen/08375a.htm</ref> | ||
| − | == | + | == Saints and Historians on Josephus== |
| − | St. Ambrose | + | '''St. Ambrose:''' "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, yet he was no believer, because of the hardness of his heart and his prejudicial 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." |
| − | St. Jerome | + | '''St. Jerome:''' "Josephus, the son of Matthias, priest of Jerusalem, taken prisoner by Vespasian and his son Titus, was banished. Coming to Rome he presented to the emperors, father and son, seven books On the captivity of the Jews, which were deposited in the public library and, on account of his genius, was found worthy of a statue at Rome. He wrote also twenty books of Antiquities, from the beginning of the world until the fourteenth year of Domitian Cæsar, and two of Antiquities against Appion, the grammarian of Alexandria who, under Caligula, sent as legate on the part of the Gentiles against Philo, wrote also a book containing a vituperation of the Jewish nation. Another book of his entitled, On all ruling wisdom, in which the martyr deaths of the Maccabeans are related is highly esteemed. In the eighth book of his Antiquities he most openly acknowledges that Christ was slain by the Pharisees on account of the greatness of his miracles, that John the Baptist was truly a prophet, and that Jerusalem was destroyed because of the murder of James the Apostle. He wrote also concerning the Lord after this fashion: “In this same time was Jesus, a wise man, if indeed it be lawful to call him man. For he was a worker of wonderful miracles, and a teacher of those who freely receive the truth. He had very many adherents also, both of the Jews and of the Gentiles, and was believed to be Christ, and when through the envy of our chief men Pilate had crucified him, nevertheless those who had loved him at first continued to the end, for he appeared to them the third day alive. Many things, both these and other wonderful things are in the songs of the prophets who prophesied concerning him and the sect of Christians, so named from Him, exists to the present day." <ref>De Viris Illustribus. https://www.newadvent.org/fathers/2708.htm</ref> |
| − | St. Isidore | + | '''St. Isidore:''' "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 shown 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 received 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, those that loved him at first did not forsake him, for He appeared to them alive again the third day, for the divine prophets had foretold these, and a vast number of other wonderful things concerning Him; and the tribe of Christians, so named after Him, are not extinct at this day”. Now I cannot but wonder greatly at this man’s love of truth in many things but chiefly where he says, “Jesus was a teacher of men who received the truth with pleasure.” <ref>https://onepeterfive.com/josephus-objections/</ref> |
| − | Sozomen likewise wrote in Ecclesiastical History: "But if any be ignorant of these facts it is not difficult to know them by reading the sacred books. Josephus, the son of Matthias, also who was a priest, and was most distinguished among Jews and Romans, may be regarded as a noteworthy witness to the truth concerning Christ; for he hesitates to call Him a man since He wrought marvelous works, and was a teacher of truthful doctrines, but openly calls him Christ; that He was condemned to the death of the cross, and appeared alive again the third day. Nor was Josephus ignorant of numberless other wonderful predictions uttered beforehand by the holy prophets concerning Christ. He further testifies that Christ brought over many to Himself both Greeks and Jews, who continued to love Him, and that the people named after Him had not become extinct. It appears to me that in narrating these things, he all but proclaims that Christ, by comparison of works, is God. As if struck by the miracle, he ran, somehow, a middle course, assailing in no way those who believed in Jesus, but rather agreeing with them."<ref>Ecclesiastical History, Book I, Chapter 1 (around 440 A.D.)</ref>. | + | Sozomen likewise wrote in '''Ecclesiastical History:''' "But if any be ignorant of these facts it is not difficult to know them by reading the sacred books. Josephus, the son of Matthias, also who was a priest, and was most distinguished among Jews and Romans, may be regarded as a noteworthy witness to the truth concerning Christ; for he hesitates to call Him a man since He wrought marvelous works, and was a teacher of truthful doctrines, but openly calls him Christ; that He was condemned to the death of the cross, and appeared alive again the third day. Nor was Josephus ignorant of numberless other wonderful predictions uttered beforehand by the holy prophets concerning Christ. He further testifies that Christ brought over many to Himself both Greeks and Jews, who continued to love Him, and that the people named after Him had not become extinct. It appears to me that in narrating these things, he all but proclaims that Christ, by comparison of works, is God. As if struck by the miracle, he ran, somehow, a middle course, assailing in no way those who believed in Jesus, but rather agreeing with them."<ref>Ecclesiastical History, Book I, Chapter 1 (around 440 A.D.)</ref>. |
==References== | ==References== | ||
Revision as of 21:01, May 23, 2020
Josephus on Jesus is the collection of the historical testimonies of the first century Jewish historian Josephus on the Life, Death, Miracles, Prophecies and Resurrection of Our Lord Jesus Christ. That Josephus spoke of the Lord Jesus is attested by ancient Church Fathers like St. Ambrose, Saint Isidore and St. Jerome.
Josephus on Jesus
Flavius Josephus, Antiquities XVIII, Chapter III, Para. 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 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 the tribe of Christians, so named from him, are not extinct at this day."[1]
This historical testimony attests to all the most important facts in the life of Our Lord Jesus Christ: His divine Wisdom, His astonishing miracles, His lofty doctrine, His powerful preaching attracting men and women from all races and cultures; His crucifixion under Pilate and glorious resurrection in accordance with what the great prophets of Israel had written. It shows that all this was almost universally known among the Jews of the time, even those hostile or indifferent to the Gospel.
The testimony is so clearly Josephan that it throws all secular critics into the greatest and insuperable difficulties; they have no choice but to desperately plead that it is a forgery to maintain their atheistic secularism. But this is an absurd pretense. The passage fits perfectly with all we know of Josephus’s style and vocabulary; it has unique expressions as “tribe of Christians” and calls Jesus “a wise man,” etc. that occur nowhere else. As the Catholic Encyclopedia notes, moreover, “all codices or manuscripts of Josephus’s work contain the text in question; to maintain the spuriousness of the text, we must suppose that all the copies of Josephus were in the hands of Christians, and were changed in the same way.” Moreover, its authenticity was universally taken for granted for centuries. “Third, Eusebius (“Hist. Eccl”., I, xi; cf. “Dem. Ev.”, III, v) Sozomen (Church History I.1), Niceph. (Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii), Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must have been no doubt as to its authenticity at the time of these illustrious writers.”[2]
Saints and Historians on Josephus
St. Ambrose: "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, yet he was no believer, because of the hardness of his heart and his prejudicial 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."
St. Jerome: "Josephus, the son of Matthias, priest of Jerusalem, taken prisoner by Vespasian and his son Titus, was banished. Coming to Rome he presented to the emperors, father and son, seven books On the captivity of the Jews, which were deposited in the public library and, on account of his genius, was found worthy of a statue at Rome. He wrote also twenty books of Antiquities, from the beginning of the world until the fourteenth year of Domitian Cæsar, and two of Antiquities against Appion, the grammarian of Alexandria who, under Caligula, sent as legate on the part of the Gentiles against Philo, wrote also a book containing a vituperation of the Jewish nation. Another book of his entitled, On all ruling wisdom, in which the martyr deaths of the Maccabeans are related is highly esteemed. In the eighth book of his Antiquities he most openly acknowledges that Christ was slain by the Pharisees on account of the greatness of his miracles, that John the Baptist was truly a prophet, and that Jerusalem was destroyed because of the murder of James the Apostle. He wrote also concerning the Lord after this fashion: “In this same time was Jesus, a wise man, if indeed it be lawful to call him man. For he was a worker of wonderful miracles, and a teacher of those who freely receive the truth. He had very many adherents also, both of the Jews and of the Gentiles, and was believed to be Christ, and when through the envy of our chief men Pilate had crucified him, nevertheless those who had loved him at first continued to the end, for he appeared to them the third day alive. Many things, both these and other wonderful things are in the songs of the prophets who prophesied concerning him and the sect of Christians, so named from Him, exists to the present day." [3]
St. Isidore: "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 shown 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 received 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, those that loved him at first did not forsake him, for He appeared to them alive again the third day, for the divine prophets had foretold these, and a vast number of other wonderful things concerning Him; and the tribe of Christians, so named after Him, are not extinct at this day”. Now I cannot but wonder greatly at this man’s love of truth in many things but chiefly where he says, “Jesus was a teacher of men who received the truth with pleasure.” [4]
Sozomen likewise wrote in Ecclesiastical History: "But if any be ignorant of these facts it is not difficult to know them by reading the sacred books. Josephus, the son of Matthias, also who was a priest, and was most distinguished among Jews and Romans, may be regarded as a noteworthy witness to the truth concerning Christ; for he hesitates to call Him a man since He wrought marvelous works, and was a teacher of truthful doctrines, but openly calls him Christ; that He was condemned to the death of the cross, and appeared alive again the third day. Nor was Josephus ignorant of numberless other wonderful predictions uttered beforehand by the holy prophets concerning Christ. He further testifies that Christ brought over many to Himself both Greeks and Jews, who continued to love Him, and that the people named after Him had not become extinct. It appears to me that in narrating these things, he all but proclaims that Christ, by comparison of works, is God. As if struck by the miracle, he ran, somehow, a middle course, assailing in no way those who believed in Jesus, but rather agreeing with them."[5].
References
- ↑ https://onepeterfive.com/secularists-proof-resurrection/
- ↑ https://www.newadvent.org/cathen/08375a.htm
- ↑ De Viris Illustribus. https://www.newadvent.org/fathers/2708.htm
- ↑ https://onepeterfive.com/josephus-objections/
- ↑ Ecclesiastical History, Book I, Chapter 1 (around 440 A.D.)