R.M. Wenley
Flavius
Josephus
JOSEPHUS; FLAVIUS (Original Name, Joseph ben Mattathias c.
37-101 AD.)
"1.
Early Life and Beliefs: Was born at Jerusalem 37-38 AD, and
died at Rome early in the 2nd century, when is not known
precisely. His father and mother belonged to families of the
priestly aristocracy; consequently he received an excellent
education, becoming familiar, not only with Jewish, but with
Hellenistic, culture.
When 16 years old he resorted to one Banus, an Essene, in
the desert of Engedi, with whom he remained for 3 years,
absorbing occult lore, and practising the ascetic life. It
might have been expected from his social position that, on
his return to Jerusalem, he would join the Sadducees; but,
his Essene experience having indoctrinated him with
ceremonialism, he preferred to become a Pharisee. He
evidently believed, too, that the Pharisees were akin to the
Stoics, who were then influential in the Hellenistic world.
During his absence in the desert, the misgovernment of the
Roman procurators at Jerusalem had grown apace. And the
ineptitudes and injustices of Felix, Albanus and Florus were
succeeded by anarchy under Annas, the high priest (62).
Accordingly, the Zealots plotted against Roman rule.
Rebellion simmered, and many of the disaffected were
transported to Rome to be dealt with there. Among these were
several priests, whom Josephus knew.
About the year 64, he went to Rome to plead for them, met
shipwreck on the voyage, was rescued with a few survivors
and was brought to port at Puteoli. Here he met Alityrus, a
Jewish actor, who happened to be in the good graces of
Poppaea, Nero's consort. The empress, a Jewish proselyte,
espoused his cause at Rome, and showed him many favors. At
the capital, he also discerned the power of the Romans and,
in all probability, grew convinced of the hopelessness of
armed revolt.
On his return to Jerusalem, he found his people set upon
insurrection, and was forced, possibly against his better
judgment, to make common cause with them. The first part of
his public career is concerned with the great struggle that
now began.
2. Public Career: When war broke out, Josephus was appointed
governor of Galilee, the province where the Roman attack
would first fall. He had no military fitness for command,
but the influence of his friends and the exigencies of
politics thrust the office upon him.
The Zealots soon found that he did not carry out the
necessary preparations with thoroughness, and they tried to
compass his removal. But he was too influential, too good a
politician also, to be undermined. Surrounded by enemies
among his own folk, who even attempted to assassinate him,
he encountered several dangerous experiences, and, at
length, flying from the Romans, was beleaguered with his
army in Jotopata, near the Lake of Gennesaret, in May, 67
AD.
The Jews withstood the siege for 47 days with splendid
courage, till Titus, assaulting under cover of a mist,
stormed the stronghold and massacred the weary defenders.
Josephus escaped to a cave where, with his usual adroitness,
he saved himself from death at the hands of his companions.
The Romans soon discovered his hiding-place, and haled him
before Vespasian, the commander-in-chief. Josephus worked
upon the superstitions of the general, and so ingratiated
himself that Vespasian took him to Alexandria in his train.
Having been liberated by his captor, he adopted the family
name of the Flavians, according to Roman custom. Returning
to Palestine with Titus, he proceeded to mediate between the
Romans and the Jews, earning the suspicion of the former,
the hatred of the latter. His wonted diplomacy preserved him
from anything more serious than a wound, and he was an
eyewitness of the terrible events that marked the last days
of Jerusalem. Then he accompanied Titus to Rome for the
Triumph.
Here he lived the remainder of his days, in high favor with
the ruling house, and relieved from all anxiety about
worldly goods by lavish imperial patronage. He was thus
enabled to devote himself to literary pursuits.
3. Works:The works of Josephus render him one of the most
valuable authorities for the student of New Testament times.
They are as follows:
(1) Concerning the Jewish War, written before 79; we have
the Greek translation of this history by the author; there
are 7 books: I, the period from Antiochus Epiphanes (175 BC)
to Herod the Great (4 BC); II, from 4 BC to 66 AD, covering
the early events of the War; III, occurrences in Galilee in
67 AD; IV, the course of the War till the siege of
Jerusalem; V and VI, the investment and fall of Jerusalem;
VII, the aftermath of the rebellion. While this work is not
written with the objective accuracy of scientific history,
it is credible on the whole, except where it concerns the
role played by the author.
(2) The Antiquities of the Jews, written not later than 94
AD. In this Josephus purports to relate the entire history
of his race, from the beginning till the War of 66 AD. The
20 books fall naturally into 5 divisions, thus: (a) I-X,
from prehistoric times till the Captivity, in other words,
the period related in the Old Testament substantially; (b)
XI, the age of Cyrus; (c) XII-XIV, the beginnings of the
Hellenistic period, from Alexander the Great, including the
Maccabean revolt, till the accession of Herod the Great; (d)
XV-XVII, the reign of Herod; (e) XVIII-XX, from Herod's
death till the War of 66. While it cannot be called an
apology for the Jews, this work betrays the author's
consciousness of the disfavor with which his people were
viewed throughout the Roman Empire. Josephus does what he
can to disabuse the Greek-Roman educated classes, although
he shows curious obliquity to the grandeur of Hebrew
religion. All in all, the work is disappointing; but it
contains many details and sidelights of first importance to
investigators.
(3) The treatise called, since Jerome, Against Apion, is
Josephus' most inspiring performance. The older title,
Concerning the High Antiquity of the Jews, tells us what it
contains-- a defense of Hebrew religion against the libels
of heathendom. It is in two books. The vituperation with
which Josephus visits Apion is unimportant in comparison
with the defense of Mosaic religion and the criticism of
paganism. Here the author's character is seen at its best;
the air of Worldly Wiseman has been dropped, and he
approaches enthusiasm.
(4) His last work is the Vita or Autobiography, a misleading
title. It is an echo of old days in Galilee, directed
against the traductions of an associate, Justus of Tiberias.
We have Josephus at his worst here. He so colors the
narrative as to convey a totally wrong impression of the
part he played during the great crisis. In extenuation, it
may be said that his relations with the imperial court
rendered it difficult, perhaps impossible, for him to pursue
another course."
R.M. Wenley
Contributor "The International Standard Bible
Encyclopedia" Vol. 3 (Grand Rapids, MI: Eerdmans 1939)
p. 1742
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