the order of which it does not disturb. It is introduced under the article of Pilate, and connected with two circumstances, which occasioned disturbances; and was not the putting of Jesus to death, and the continuance of the apostles and disciples after him, declaring his resurrection, another very considerable circumstance, which created very great disturbances? And though Josephus does not say this in express terms, yet he intimates it, by connecting it with the two causes of commotion, by giving so honourable a testimony to Jesus, and telling us that he was crucified at the instigation of the chief persons of the Jewish nation. It would scarcely have been decent in him to have said more on this head. The following view of the connection of the passage now under consideration will confirm and illustrate the preceding remarks. In his Jewish Antiquities (Book xviii. c. i.) he relates, in the first section, that Pilate introduced Caesar's images into Jerusalem, and that, in consequence of this measure producing a tumult, he commanded them to be carried thence to Cæsarea. In the second section, he gives an account of Pilate's attempt to bring a current of water to Jerusalem, the expense of which he defrayed out of the sacred money: this also caused a tumult, in which a great number of Jews was slain. In the third section he relates that, about the same time Pilate crucified Jesus, who was called Christ, a wise and holy man : and (§ 4.) about the same time also, he adds, another sad calamity put the Jews into disorder, which he promises to narrate after he had given an account of a most flagitious crime which was perpetrated at Rome in the temple of Isis: and after detailing all its circumstances he proceeds (5.) agreeably to his promise, to describe the expulsion of the Jews from Rome, by the emperor Tiberius, in consequence of the villanous conduct of four of their countrymen. Such is the connection of the whole chapter: and when it is fairly considered, we may safely challenge any one to say, whether the passage under consideration interrupts the order of the narration: on the contrary, if it be taken out, that connection is irrecoverably broken. It is manifest, that Josephus relates events in the order in which they happened, and that they are connected together only by the time when they took place. With regard to the objection that the passage in question is unlike the style of Josephus, it is sufficient to reply in the quaint but expressive language of Huet, that one egg is not more like another than is the style of this passage to the ge neral style of his writings. Objections from style are often fanciful: and Daubuz has proved, by actual collation, the perfect coincidence between its style and that of Josephus in other parts of his works. This objection, therefore, falls to the ground. OBJECTION 3. The testimony of Josephus concerning Jesus could not possibly have been recorded by him: for he was not only a Jew, but also rigidly attached to the Jewish religion. The expressions are not those of a Jew, but of a Christian. ANSWER. Josephus was not so addicted to his own religion as to approve the conduct and opinion of the Jews concerning Christ and his doctrine. From the moderation which pervades his whole narrative of the Jewish war, it may justly be inferred, that the fanatic fury, which the chief men of his nation exercised against Christ, could not but have been displeasing to him. He has rendered that attestation to the innocence, sanctity, and miracles of Christ, which the fidelity of history required: nor does it follow that he was necessitated to renounce on this account the religion of his fathers. Either the common prejudices of the Jews, that their Messiah would be a victorious and temporal sovereign, or the indifference so prevalent in many towards controverted questions, might have been sufficient to prevent him from renouncing the religion in which he had been edu cated, and embracing a new one, the profession of which was attended with danger: or else, he might think himself at liberty to be either a Jew or a Christian, as the same God was worshipped in both systems of religion. On either of these suppositions, Josephus might have written every thing which this testimony contains; as will be evident from the following critical examination of the passage. The expression, "if it be lawful to call him a man," does not imply that Josephus believed Christ to be God, but only an extraordinary man, one whose wisdom and works had raised him above the common condition of humanity. He represents him as having "performed many wonderful works." In this there is See Daubuz, Pro Testimonio Josephi de Jesu Christo, contra Tan. Fabrum et alios, (8vo. Lond. 1706,) pp. 128-205. The whole of this Dissertation is reprinted at the end of the second volume of Havercamp's edition of Josephus's works. Mr. Whiston has abridged the collation of Daubuz in Dissertation I. pp. v. vii. prefixed to his translation of the Jewish historian, folio, London, 1737. nothing singular, for the Jews themselves, his contemporaries, acknowledge that he wrought many mighty works. Compare Matt. xiii. 54. xiv. 2., &c. and the parallel passages in the other Gospels. Josephus further says, that "he was a teacher of such men as gladly received the truth with pleasure," both because the moral precepts of Christ were such as Josephus approved, and also because the disciples of Christ were influenced by no other motive than the desire of discerning it. "He drew over to him many, both Jews and Gentiles." How true this was, at the time when Josephus wrote, it is unnecessary to show. The phrase, "This man was the Christ," -or rather," Christ was this man" (8 Xp1505 OUTOS NY), by no means intimates that Jesus was the Messiah, but only that he was the person called Christ both by the Christians and Romans; just as if we should say, "this was the same man as he named Christ." Xogos is not a doctrinal name, but a proper name. Jesus was a common name, and would not have sufficiently pointed out the person intended to the Greeks and Romans. The name, by which he was known to them was Chrestus, or Christus, as we read in Suetonius and Tacitus; and if (as there is every reason to believe) Tacitus had read Josephus, he most probably took this very name from the Jewish historian. With regard to the resurrection of Christ, and the prophecies referring to him, Josephus rather speaks the language used by the Christians, than his own private opinion: or else he thought that Christ had appeared after his arrival, and that the prophets had foretold this event, a point which, if admitted, and if he had been consistent, ought to have induced him to embrace Christianity. But it will readily be imagined, that there might be many circumstances to prevent his becoming a proselyte; nor is it either new or wonderful that men, especially in their religious concerns, should contradict themselves, and withstand the conviction of their own minds. It is certain that, in our own times, no one has spoken in higher terms concerning Christ, than M. Rousseau; who nevertheless, not only in his other writings, but also in the very work that contains the very eloquent eulogium alluded to, inveighs against Christianity with acrimony and rancour. 1 The whole of the evidence concerning the much litigated passage of Josephus is now before the reader; who, on considering it in all its bearings, will doubtless agree with the writer of these passages, that it IS GENUINE, and consequently affords a noble testimony to the credibility of the facts related in the New Testament. The following are the best editions of the works of this illustrious Jewish historian. 1. Flavii Josephi Opera, quæ reperiri potuerunt, omnia. Ad codices fere omnes, cum impressos tum manuscriptos, diligenter recensuit, nova versione donavit, et notis illustravit Johannes Hudsonus. Oxonii, e Theatro Sheldoniano, 1720, 2 vols. folio. Those distinguished bibliographers, Fabricius, Harwood, Harles, and Oberthür, are unanimous in their commendations of this elegant and most valuable edition. The learned editor Dr. Hudson died the year before its publication, but, fortunately, not till he had acquired almost every thing requisite for a perfect edition of his author. "He seems to have consulted every known manuscript and edition. The correctness of the Greek text, the judgment displayed in the annotations, the utility of the.indexes, and the consummate knowledge which is evinced of the history and antiquities of the time, render this work deserving of every thing said in commendation of it. Copies on large paper are very rare and dear, as well as magnificent." Dibdin on the Classics, vol. ii. p. 11. 1 Appendix to the Life of Dr. Lardner, Nos. IX. and X. 4to. vol. v. pp. xlv.— xlviii. Works, 8vo. vol. i. pp. clv.-clxviii. Vernet, Traité de la Vérité de la Religion Chrétienne, tom. ix. pp. 1-236. Huet, Demonstratio Evangelica, Proposi tio III. vol. i. pp. 46-56. Bretschneider's Capita Theologiæ Judæorum Dogmaticæ, e Flavii Josephi Scriptis collecta (8vo. Lipsia 1812.) pp. 59-64. See also Vindica Flaviance, or a Vindication of the Testimony given by Josephus concerning our Saviour Jesus Christ. By Jacob Bryant, Esq. 8vo. London, 1780. Dr. John Jones has shown that Josephus has alluded to the spread of Christianity in other parts of his works; see his " Series of important Facts demonstrating the Truth of the Christian Religion, drawn from the writings of its friends and enemies in the first and second centuries." (8vo. London, 1820.) pp. 9-22. He considers the Jewish historian as a Christian. 2. Flavii Josephi, quæ reperiri potuerunt, Opera omnia, Græcè et Latinè, ex nova versione, et cum notis Joannis Hudsoni. Accedunt Notæ Edwardi Bernardi, Jacobi Gronovii, Fr. Combefisii, Ezechielis Spanhemii, Adriani Relandi, et aliorum, tam editæ quam ineditæ. Post recensionem Joannis Hudsonii denuo recognita, et notis ac indicibus illustrata, studio et labore Sigeberti Havercampi. Amstelodami, 1726, 2 vols. folio. This is usually considered the editio optima, because it contains much more than Dr. Hudson's edition. The Greek text is very carelessly printed, especially that of Josephus's seven books on the war of the Jews with the Romans. Havercamp collated two manuscripts in the library of the university at Leyden; and besides the annotations mentioned in the title, he added some observations by Vossius and Cocceius, which he found in the margin of the editio princeps, printed at Basil, in 1644, folio. The typographical execution of Havercamp's edition is very beautiful. 3. Flavii Josephi Opera, Græcè et Latinè, excusa ad editionem Lugduno-Batavam Sigeberti Havercampi cum Oxoniensi Joannis Hudsoni collatam. Curavit Franciscus Oberthür. Lipsiæ, 17821785. Vols. I-III. 8vo. This very valuable edition, which has never been completed, comprises only the Greek text of Josephus. The succeeding volumes were to contain the critical and philological observations of the editor, who has prefixed to the first volume an excellent critical notice of all the preceding editions of Josephus. "The venerable Oberthar is allowed to have taken more pains in ascertaining the correct text of his author, in collating every known MS., in examining every previous edition, and in availing himself of the labours of his predecessors, than have yet been shown by any editor of Josephus." It is therefore deeply to be regretted that such a valuable edition as the present should have been discontinued by an editor so fully competent to finish the arduous task which he has begun. Dibdin on the Classics, vol. ii. p. 13. Several English translations of Josephus have been published by Court, L'Estrange, and others: but the best is that of Mr. Whiston, folio, London, 1737, after Havercamp's edition; to which are prefixed a good map of Palestine, and seven dissertations by the translator, who has also added many valuable notes, correcting and illustrating the Jewish historian. Whiston's translation has been repeatedly printed in various sizes. IV. Although the works of Philo and Josephus, among profane writers, are the most valuable for elucidating the Holy Scriptures; yet there are others, whom by way of distinction we term Pagan Writers, whose productions are in various ways highly deserving the attention of the biblical student, for the confirmation they afford of the leading facts recorded in the sacred volume, and especially of the doctrines, institutions, and facts, upon which Christianity is founded, or to which its records indirectly relate. "Indeed it may not be unreasonably presumed, that the writings of Pagan antiquity have been providentially preserved with peculiar regard to this great object, since, notwithstanding numerous productions of past ages have perished, sufficient remains are still possessed, to unite the cause of heathen literature with that of religion, and to render the one subservient to the interests of the other." Of the value of the heathen writings in thus confirming the credibility of the Scriptures we have given very numerous instances in the preceding volume. We have there seen that the heathen writings 1 Dr. Gray's Connection of Sacred and Profane Literature, vol. i. p. 3. substantiate, by an independent and collateral report, many of the On what part will ye smite again, will ye add correction? Isa. i. 5. Bp. Lowth's translation. Are exactly the same with those of Ovid, who, deploring his exile to Atticus, says that he is wounded by the continual strokes of fortune, so that there is no space left in him for another wound: Ego continuo fortunæ vulneror ictu : OVID. Epist. ex Ponto. lib. ii. ep. vii. 41, 42. But the prophet's sentiment and image are still more strikingly illustrated by the following expressive line of Euripides, the great force and effect of which Longinus ascribes to its close and compressed structure, analogous to the sense which it expresses. Γεμω κακών δη· κ' ουκετ' εσθ' όπη τέθη, I am full of miseries: there is no room for more. Eurip. Herc. Furens, v. 1245.1 2. Pagan writers often employ the same images with the sacred, so as to throw light on their import, and generally to set off their superior excellence. Thus, the same evangelical prophet, when predicting the blessed effects that should flow from the establishment of the Messiah's kingdom, says, They shall beat their swords into plough-shares, And their spears into pruning hooks: Nation shall not lift up sword against nation, The same prediction occurs in the same words, in Micah iv. 2. The description of well established peace (Bp. Lowth remarks) by the image of beating their swords into plough-shares, and their spears into pruning hooks, is very poetical. The Roman poets have employed the same image. Thus Martial has an epigram (lib. xiv. ep. xiv.) entitled Falz ex ense — the sword converted into a pruning hook. The prophet Joel has reversed this image, and applied it to war prevailing over peace. Beat your plough-shares into swords, And your pruning hooks into spears. And so has the prince of the Roman poets : Non ullus aratro Joel, iii. 10. Dignus honos: squalent abductis arva colonis, VIRGIL, Georg. lib. i. 506-508 Dishonour'd lies the plough: the banished swains 1 Longius, de Sublim. c. 40. Bp. Lowth's Isaiah, vol. ii. p. 9. Additional examples, finely illustrative of the above remark, may be seen in Bishop Lowth's notes on Isa. viii. 6—8. xi. 6—8. xxix. 7. xxxi. 4, 5. xxxii. 2. xlv. 2. and xlix. 2. The great benefit which is to be derived from Jewish and Heathen profane authors in illustrating the Scriptures, is excellently illustrated by the Rev. Dr. Robert Gray, in his work entitled: The Connection between the Sacred Writings and the Literature of Jewish and Heathen authors, particularly that of the Classical Ages, illustrated; principally with a view to evidence in confirmation of the truth of Revealed Religion. London, 1819, in two volumes 8vo. The first edition of this valuable work, which is indispensably necessary to the biblical student who cannot command access to all the classic authors, appeared in one volume 8vo. in 1817. A multitude of passages of Scripture is illustrated, and their truth confirmed. Classical literature is here shown to be the handmaid of sacred literature, in a style and manner which cannot fail to instruct and gratify the reader. Independently of the main object of Dr. Gray's volumes, the illustration of the Scriptures, his general criticisms on the classic writers are such as must commend them to the student. "The remarks" (it is truly said by an eminent critic of the present day,)" are every where just, always impressed with a candid and sincere conviction of the blessing for which our gratitude to God is so eminently due, for His revealed word, whose various excellencies rise in value upon every view, which the scholar or divine can take, of what have been the best efforts of the human mind in the best days which preceded the publication of thé Gospel. There is no one portion of these volumes that is not highly valuable on this account. The praise is given which is due to the happiest fruits of human genius, but a strict eye is evermore preserved for the balance of preponderation, where the Word of Truth, enhanced by divine authority, bears the scale down, and furnishes the great thing wanting to the sage and the teacher of the Their noblest sentiments, and their obliquities and deviations inte error, are alike brought to this test, and referred to this sure standard. The concurrent lines of precept or instruction, on this comparative survey, are such as establish a sufficient ground of evidence, that all moral goodness, and all sound wisdom, are derived from one source and origin, and find their sanction in the will of Him, of whose perfections and of whose glory they are the manifest transcripts." British Critic (New Series) vol. xiii. p. 316., in which Journal the reader will find a copious and just analysis of Dr. Gray's volumes. heathen world. Grotius and other commentators have incidentally applied the productions of the classical writers to the elucidation of the Bible: but no one has done so much in this department of sacred criticism, as Elsner, Raphelius, Kypke, and Bulkley, the titles of whose works are subjoined. 1. Jacobi Elsner Observationes Sacræ in Novi Fœderis Libros, quibus plura illorum Librorum ex auctoribus potissimum Græcis, et Antiquitate, exponuntur, et illustrantur. Trajecti ad Rhenum, 1720. 1728. In two volumes 8vo. 2. Georgii Raphelii, Ecclesiarum Lunenburgensium Superintendentis, Annotationes in Sacram Scripturam; Historice in Vetus, Philologica in Novum Testamentum, ex Xenophonte, Polybio, Arriano, et Herodoto collectæ. Lugduni Batavorum, 1747. In two volumes 8vo. 3. Georgii Davidis Kypke Observationes Sacræ in Novi Fœderis Libros, ex auctoribus potissimum Græcis et Antiquitatibus. Wratislavise, 1755. In two volumes 8vo. 4. Notes on the Bible, by the late Rev. Charles Bulkley, published from the author's Manuscript. London, 1802. In three volumes 8vo. This is a work of very considerable research: the plan upon which it is exe cated is calculated to throw much light on the Scriptures, by assisting the scholar in apprehending the precise meaning of the words and phrases employed in thein. For a full account, with copious specimens, of these volumes, see the monthly Review (New Series) vol. xlvii. pp. 401-411 |