Josephus: Friend of Scholars
- James Collazo
- Oct 28, 2020
- 6 min read
Updated: Jun 29
Introduction
Joseph son of Matthias (Hebrew: Yosef ben Mattityahu—Greek: Iōsēph ton tou Matthaiou) was born circa AD 37–38 (3797–3799 in the Hebrew calendar) in Jerusalem. His familial lineages were priestly in origin, especially his mother's side, which may have included the Maccabean priests who repelled Antiochus IV Epiphanes (r. 175–164 BC). He is better known as Josephus, the Latin version of his original Hebrew name, Yosef. As an adolescent, Josephus studied under all of the major Jewish denominations of his time: the Pharisees, the Sadducees, and the Essenes. He finally settled among the Pharisees when he became an adult, despite his disagreement with their religiopolitical ideologies. By age 26, Josephus had garnered enough influence as a Pharisee to successfully negotiate the release of other Jewish priests who were being held captive by the emperor Nero (r. AD 54–68) in Rome.
During his two-year stay in Rome, Josephus became more cosmopolitan as he immersed himself in the city's cosmopolitan atmosphere. This change of heart would later lead him to work for the Romans during a major Jewish revolt against them. However, the steps that got him there were much more nuanced than all-out treachery. Josephus returned to Jerusalem in AD 66, and the First Judeo–Roman War began soon afterward. The Sanhedrin, the preeminent council that arbitrated the religious matters of Judea, appointed him as the leader of Galilee's homeland defense. During his military career, Josephus evaded treason charges by the Zealots, especially from John of Gischala (c. 30 BC–c. AD 70). Yet, the Sanhedrin maintained their trust in him as he attempted to rescue the critical Galilean city of Sepphoris from its Gentile sympathizers. Josephus was unsuccessful there, so he kept his troops on the move and out of range of the advancing Roman forces. He asked the Sanhedrin to send reinforcements or offer peace terms to Roman general Vespasian (AD 9–79), which they did not accept. Vespasian outmaneuvered Josephus at the previously invulnerable stronghold at Jotapata in May AD 67 and besieged it. Two months later, the Romans destroyed the fortress, and Josephus fled to an underground cavern, where he discovered forty Jewish fighters hiding in a cistern. This event was a significant turning point in Josephus' life, as he saved himself through mere flattery and betrayal. Josephus convinced his fellow rebels to cast lots to see which one of them would survive, having prior knowledge that Rome would spare him. He even told Vespasian that he could foretell the future, including the general's succession as the emperor. Josephus was liberated from servitude when this prophecy became a reality, resulting in him taking Vespasian's surname, Flavius, and serving as his ambassador to Judea.
Josephus: Jewish or Roman?
When Josephus visited Rome from AD 64 to 66 to persuade Nero to release a few Jewish priests from prison, he was greatly influenced by its cultural grandeur. Perhaps Josephus felt a sense of freedom in its cosmopolitan ambiance as opposed to the strictures of Judaism. Since the first century, Jews have been somewhat critical of Josephus, and the primary interest in his writings derives not from them but from the Christian tradition. In Wars of the Jews, he addressed his critics, who derided him as a traitor and attempted to justify himself. Josephus knew that neither the Jews nor the Romans respected him, but he was aware that he owed his life to Vespasian. Under the emperor's authority, Josephus was able to write his accounts and defend his honor. Perhaps the historian and military leader could be understood as a tragic figure born into circumstances that caused him to be a man of dualistic contrasts.
Josephus receives the most scrutiny for his actions during and after the Roman siege of Jerusalem in AD 70. The Zealots had the advantage in the early battles of the First Judeo–Roman War. However, their fate changed when Vespasian ascended to the throne, and Titus became the primary leader of the Roman army. Josephus' patronage transferred from Vespasian to Titus before the siege, requiring him to serve the Romans while they conspired against his compatriots. While the Jewish insurgents maintained control of Jerusalem in early AD 70, Josephus attempted to persuade them to relinquish it in light of their inevitable defeat. He believed that the overall Roman suppression of Jewish tensions was unavoidable and that the Jewish people had no choice but to submit. The Roman victory was so swift and thorough that subsequent generations of Jews have considered the sacking of Jerusalem and the destruction of their temple in AD 70 to be their worst disaster in history until World War II. After the war, Josephus returned to Rome with Titus, who had sacked the temple and exiled the Jewish population of Jerusalem. He received official citizenship, a lifetime annuity, and his ancestral estate in Judea. In retirement there, Josephus composed all of his works.
The Flavian Testimony
Josephus is relevant to the academic study of Christian origins because his works provide historical context for the New Testament. He corroborated many events also recorded by the New Testament writers. Josephus wrote about James of Jerusalem (Antiquities of the Jews 20.9) and Jesus himself. Scholars refer to it as the "Flavian Testimony" (Latin: Testimonium Flavianum), a highly debated section of Josephus' writings. While most of the testimony is uncontested, certain features in which he praised Jesus seem unlikely for a Zealot who never became a Christian. Around AD 93, Josephus testified:
Now, there was about this time Jesus, a wise man, if it is 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 alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him. The tribe of Christians named after him is not extinct today (Antiquities of the Jews 18.3).
Conclusion
Josephus was born into a harsh environment where Roman Gentiles were oppressing his fellow Jews after many periods of national failure. In context, the conquest of Rome in Israel was not supposed to happen according to the post-exilic Jewish worldview. Even though the ancient Israelites reneged on their covenant with their God and were punished by other empires, the Jews preserved the Law of Moses. They rebuilt their temple to accomplish what their ancestors failed to do before spending seventy years in Babylonian captivity. However, Josephus saw the Romans differently after visiting their capital city and allowed that experience to shape his later decisions. It needs to be determined whether he actually agreed with Rome's imperialism as a unifying influence or was merely trying to survive. Perhaps "traitor" is too harsh a judgment. However, Yosef's transition to "Flavius Josephus" could be legitimately viewed as treachery because his decisions were made during the war and resulted in collateral damage, especially in Judea's defeat at the Masada fortress. Conversely, his efforts to interpret Jewish history into comprehensible literature for Gentiles could be seen as a love for the people he intended to protect.
To the modern researcher, Josephus provides the most objective source available about life in first-century Judea. While the New Testament and the writings of Rabbinic Judaism present a religious perspective, Josephus complements these sources while recording details that modern historians want to know. If left to the sole authority of Jewish or Roman authorities, this history would probably be lost, except for Josephus. Perhaps it is in this way that the soldier and historian became the prophet he deemed himself to be. Josephus' ability to recognize Roman and Greek patterns of thought and to communicate Israel's sociopolitical philosophy, history, laws, and culture to Gentiles continues to influence objective scholars who benefit from his accounts. In this way, Josephus is not so much a traitor to his people but their defender throughout posterity.
Prayer
Blessed are you, LORD our God, King of the universe; your eternal Word speaks to us through the words of Holy Scripture. We read about your mighty acts and purposes in history and those who faithfully serve you. Inspired by the revelation of your Son, Jesus, we seek to do your will. Give us ears to hear and hearts to obey. Amen.
Bibliography
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