Sunday, August 14, 2016

Understood Better as the Consummation of the Age




Continuing in this series, St Jerome, a priest and Doctor of the Church, offers some extremely helpful comments about Matthew 24 and the trajectory of the Jewish wars which led to the destruction of Jerusalem. As I see it, his comments are helpful for two reasons. First, his comments illustrate how many Church fathers saw the plain, historical sense of the text before them, and it's fulfillment within the first century. Even when they insist on how the literal, historical sense is "understood better" as a future, mystical sense, they clearly understood that it could be understood as being fulfilled in first century events which we have lots of historical evidence to support. Second, Jerome's comments offer a glimpse of how the literal, historical fulfillment of prophecies within Scripture can be allegorized (or typologized) to draw the Church of all ages into the narrative of God's story. Some theologians today see allegory or typology as a problem, but I see that as the way in which the apostles themselves drew the Christian Church into the narrative of God's story about Israel, God's "son." 

The common dilemma that occurs when utilizing typology to fulfill New Testament prophecies is mistaking the literal, first century historical sense for a literal, future historical "end-of-the-world" sense awaiting fulfillment thousands of years afterward. I contend, rather, that the appropriate way to apply Scriptural "signs" and prophecies to any future generation of the Christian Church (a generation future to the literal, first century generation to which Jesus and his apostles addressed) is to begin with it's foundational fulfillment, in first century events which are evident to those who have studied the Scriptures in light of the Jewish wars and the destruction of Jerusalem in 70 A.D.

Commenting on the end of Mathew 23 and portions of chapter 24, St. Jerome offers some fascinating insights. He writes:

"Jerusalem, Jerusalem, you that kill the prophets and stone those who have been sent to you, how often have I wanted to gather your sons as a hen gathers her chicks under her wings, and you were unwilling." By Jerusalem he does not mean the stones and buildings of the city, but its inhabitants. He laments for it with the feeling of a father, just as also in another passage we read that when he saw it, he wept. Now his words: "How often have I wanted to gather your sons," testify to the fact that all the prophets in the past had been sent by him. 

"And having left the Temple, Jesus went away. And his disciples came to him to show him the building of the Temple. But he answered and said to them: Do you see all these things? Amen I say to you: Not a stone shall be left here upon a stone which will not be destroyed."  The meaning of the historical narrative is manifest. As the Lord was leaving the Temple, all the buildings of the Torah and the construction of the commandments were destroyed in such a way that nothing could be fulfilled by the Jews. Once the head was removed, all the members fight among themselves. 

Now as he was sitting on the Mount of Olives, the disciples came to him privately, saying: Tell us, when will these things be and what will the sign of your coming and of the consummation of the world?" ...They were longing to know mysteries and revelation about the future. And they ask three questions: At what time is Jerusalem to be destroyed, when is Christ going to come, and when is the consummation of the world1 going to happen? 

For many will come in my name, saying: I am the Christ, and they will seduce many." One of these is Simon the Samaritan, of whom we read in the Acts of the Apostles. He claimed to be the great power of God. Among other things, he left the following written statements in his books: "I am the Word of God, I am the Beautiful, I am the Paraclete, I am the Omnipotent, I am God's All." But John the apostle says in his epistle: "You have heard that the Antichrist is coming, but now there are many antichrists."2 ...It is not surprising that we see some seduced by them, since the Lord said: "And they will seduce many." 

"Therefore, when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place, let the reader understand." Whenever we are summoned to understanding, what has been said is shown to be mystical. Now, we read it in Daniel in this way: "And for half a week my sacrifice and libations will be removed, and in the Temple there will be an abomination of desolations until the consummation of the time, and the consummation will be given over the devastation." The apostle also speaks of this, that the man of iniquity and the adversary is to be lifted up against everything that is called God or that is worshiped. He will dare to stand in the Temple of God and show that he himself is God, that his coming in accordance with the working of Satan destroys them, and that it reduces those who received him to a devastation, void of God. Now this can be interpreted either literally of the Antichrist, or of the image of Caesar that Pilate placed in the Temple,3 or of the equestrian statue of Hadrian, which stands to the present day in the very location of the holy of holies.

"Then let those who are in Judea flee to the mountains, and let the one who is on the housetop not go down to take anything from his house, and let him who is in the field not turn back to take his tunic. And woe to pregnant women and nursing mothers in those days." ...This can also be explained in the following manner. During the persecution of the Antichrist or of the Roman captivity, pregnant women and nursing mothers, being weighed down by the burden in their womb or of their children, will be unable to escape [Judea] very easily. 

"Pray that your flight may not be in winter or on a sabbath." If we want to take this of the captivity of Jerusalem when it was captured by Titus and Vespasian, the meaning is that they should pray that their flight will not be in winter or on a sabbath. For in the former season, the harshness of the cold hinders from traveling in the wastelands and hiding in the mountains and deserts. On the sabbath either it is a transgression of the Torah if they wanted to escape, or there would be imminent death if they remain. 

"Then if anyone says to you, 'Behold, here is the Christ!' or, 'There he is!' do not believe it."  At the time of the Judaic captivity, many leaders rose up who claimed to be the Christ. This occurred to such an extent that when the Romans were conducting their siege, there were three factions within Jerusalem. But it is understood better of the consummation of the world.

"For false Christs and false prophets will arise and will give great signs and prodigies, so that even the elect, if it were possible, would be led into error. Behold, I have told you ahead of time."  As I said earlier, the passage ought to be explained in a threefold way, either concerning the time of the Roman siege, or concerning the consummation of the world, or concerning the battle of the heretics and antichrists of that sort against the Church,5 who fight against Christ under the pretext of false knowledge.6





1.  Notice carefully that Jerome alters the Greek text to mean the consummation of "the world" (τὸν κόσμον) instead of what it actually says, the consummation of "the age" (τοῦ αἰῶνος). Jerome mistakenly interprets "age" as "world," by assuming that Jesus was referring to the future historical "end-of-the-world" sense instead of it's (admittedly) more natural first century historical sense
2.  1 John 2:18
3. This is an important interpretation showing first century fulfillment, because it was a common view among the Church Fathers. That also shows how common some sense of first century fulfillment was among the Church Fathers.
4. No, actually, it is better understood of the consummation of the "age," which occurred at the destruction of Jerusalem, and the end of the Roman "siege" just mentioned by Jerome.
5. Notice again how Jerome interprets prophecy in a three-fold manner. There is a first century fulfillment, an "end-of-the-world" fulfillment, and a fulfillment which occurs throughout Church history. I think this is a valid pastoral hermeneutic, but I do not agree with Jerome that the foundational, historical fulfillment of Jesus' words occurred in the first century alone. All other historical fulfillments are types of the actual historical events which were fulfilled in the first century Jewish wars and the destruction of Jerusalem.
6. Translation by Thomas P. Scheck. St. Jerome: Commentary on Matthew (Washington, DC; Catholic University of America Press; 2008), pp. 268-274 















Saturday, August 13, 2016

Not Worthy to Exist




So far, in this series, I have covered some foundation works about the early views within the Christian Church regarding the "last days" of the old covenant and the "fulfillment" of Scriptural prophecies about that cataclysmic event. I have offered six lengthy posts about Scriptural exegesis by Eusebius and three additional posts about the historical events underlying his exegesis. Also, included within those posts, are various beliefs of historians and Christian theologians prior to Eusebius, the most important of which were Hegessipus, writing during the time of Pope Eleuterus, the Bishop of Rome (174-189 A.D.); another was an account from "James the Just," the contemporary of the apostles and Bishop of Jerusalem in the first century. Also, equally important is the lengthy and detailed witness of Josephus, another contemporary of the apostles, but who was a priest in Jerusalem during it's siege in 70 A.D.

Those are all clear examples, and not mere "shreds of evidence", in favor of a widespread view about how to view the fulfillment of New Testament prophecies--prophecies which were describing near fulfillment in the destruction of Jerusalem and it's idolatrous, anti-Christian temple. 

In this post, I am going to offer some more views from the early Christian Church, but I'm going to shift gears a little bit. Instead of focusing on Eusebius and the historical records he offers, I'm going to show views from other original sources. In later posts within this series, I plan on getting back to the works of Eusebius, illustrating more of his views on this subject. But for now, in the next few posts I want to cover the views of other important Christians in the early Church, such as Hilary of Potiers, St. Jerome, St. Ambrose, Titus the Bishop of Bostra, Chrysostom, Cyril of Alexandria, St. Augustine, the Venerable Bede, and others who clearly interpreted certain prophecies of Jesus as though he was referring to the destruction of Jerusalem and the Jewish wars leading up to that cataclysmic event. 

Allow me to begin with St. Hilary, Bishop of Potiers, who lived from 310-367 A.D.  Commenting on Matthew 24, he wrote:
And as he was walking away from the Temple, his disciples approached and beckoned him to look at the structure of the Temple. After threatening that Jerusalem would be forsaken, he is shown the grandeur of the Temple's stature, as if it were necessary to stir him by its splendor. He said that it would be entirely destroyed and demolished since the stones of the entire structure would be knocked down. 

  ...Once the Lord had withdrawn to the mountain, his disciples came and asked him privately when this would happen to the Temple, and by what sign they would recognize his coming, and about the end of the age. Here we have three questions in one setting, separated by chronology and distinguished by the degree of significance in their meaning.  
The Lord answers the first question concerning the destruction of the city [Jerusalem], an event confirmed by the truth of his teaching so that they should not be deceived by an imposter because of their ignorance. For there would come, even in the disciples' day, imposters who would claim they were the Christ. He therefore warns them that the faith could be undermined by the pernicious lie. In fact, it happened that Simon the Samaritan, bolstered with diabolical works and words, led many astray by his miracles. And because this happened during the time of the apostles, the Lord said, the end is not yet. Still, the end is not yet until nations and kingdoms attack one another, and famines and earthquakes occur. This is not dissolution of all things, but the beginning of sorrows from which all evils would originate. He encouraged them to endure suffering: flight, scourging, death, and the pagans public hatred towards them on account of his name. On account of these troubles, many will be shaken, and will stumble in the face of increasing wickedness, and will be incited to hate one another. There will be false prophets, as was Nicolaus, one of the seven deacons, who will pervert many by falsifying the truth, and because of mass wickedness, love will grow cold. But for those who persevere to the end, salvation is assured.  

As the apostolic men are scattered throughout all parts of the world, the truth of the Gospel would be preached. Once the knowledge of the heavenly sacrament has been disseminated to all humanity, the fall and end of Jerusalem was imminent. Punishment of unbelievers and fear of the city's destruction are the consequence when the faith is preached. All this happened in Jerusalem, just as it had been foretold; the city was consumed--ruined by her stoning, by her expulsions, by her murder of the apostles, by her hunger, by war, and by her captivity. For having rejected the preachers of Christ, she was shown to be unworthy of God's message and not worthy to exist. 

...The Lord warns them [the Jews] to abandon Judaea and flee to the mountains, lest the violence and contagion of those who will believe in the Antichrist be brought among them. But for all who remain faithful, they will be safer in the deserted places of the mountains than in the busy avenues of Judaea. 

...Woe to pregnant women and nursing mothers! This verse can be understood simply as pertaining to the delay of their flight. Hampered by the weight of the womb, it is difficult for them to flee from the imminent destruction of that time.1 

After this, St. Hilary makes a surprising twist in his interpretation of the rest of Matthew 24. He continues to emphasize the "nearness" of Jerusalem's destruction, as well as it's literal, historical fulfillment in the first century destruction of Jerusalem, but he personalizes the narrative, presuming that aspects of it refer to the future of his own generation,2 a future in which, as he says elsewhere in his commentary, "the abomination of desolation is going to render the earth desolate by war and bloodshed in keeping with its sacrilege."3 Instead of remaining consistent within the first century context that he begins with, he treats pieces of Jesus' words as being in his distant future. Sadly, St. Hilary offers no detailed explanation as to why his interpretation of Matthew 24 shifts to a future "fulfillment." All he offers is questionable, because he assumes that Jesus was asked three questions "separated by chronology and distinguished by a degree of significance in their meaning." Based on the close context of Matthew 23 and 24, it seems more likely that those three questions all related to the same events within their own generation and the world as they knew it, which revolved around Jerusalem and it's Temple.

As I have noted in the previous posts in this series, apart from the unnecessary presumption that Jesus was referring to our future--thousands of years after his own generation--there is no reason to presume likewise that the three questions asked by his apostles referred to three different "chronologies" or time periods of fulfillment. The only other time period in which Jesus' prophecies can be verified historically as being fulfilled was in his own generation. And Jesus even said that much, in Matthew 24:34, saying "Truly, this generation will certainly not pass away until all these things have happened." The "end of the age" (or more precisely, the "consummation of the age"; συντελείας τοῦ αἰῶνος) mentioned by Hilary is exactly right. Jesus was referring to the end of "the age," the age in which God dwelled in the midst of Israel in their Temple, in Jerusalem. Jesus was not talking about the end of the "world" (τὸν κόσμον). As Hilary said, "All this happened in Jerusalem, just as it had been foretold; the city was consumed--ruined by her stoning, by her expulsions, by her murder of the apostles, by her hunger, by war, and by her captivity. For having rejected the preachers of Christ, she was shown to be unworthy of God's message and not worthy to exist."









1. Translation by D. H. Williams. St. Hillary of Poitiers: Commentary on Matthew (Washington, DC; Catholic University of America Press; 2012), pp. 248-251
2.  Commenting on Matthew 24:34, Hilary writes: "In order that there would be complete assurance about these future events, and by saying Amen in declaring the truth, the Lord adds that our generation will not pass away until every one of these things has happened." Hilary actually rewords the latin text of Jesus' statement from haec generatio  ("this generation) to generationem nostram ("our generation"). Ibid. p. 255
3.  Ibid. p. 250






Thursday, August 11, 2016

What Removes the Veil (A homily for Transfiguration Sunday, Year C)







Exod 34:29-35
2 Cor 3:12-4:2
Year C, last Sunday of Epiphany

Do you remember the story of the Ten Commandments and the golden calf incident? Do you also remember what happens at the very end of that story? Another way of asking the same thing is, do you remember how the story of the Ten Commandments ends? What happens at the very end of that story? It's strange, it's mysterious, and the apostle Paul thought it was so important that he wrote about it in his second epistle to the church in Corinth.

Now do you remember? 

That's right. The face of Moses shines and he veils his face when confronted by the people of Israel.

This is how the story unfolds: Immediately after the golden calf incident, God told Moses that he would no longer lead the people of Israel into the promised land—God would NOT go with them—and God's reason for that was because, even though God has just delivered them from Egypt with great signs and wonders, those people were still incredibly stubborn and rebellious. They had not yet faced the reality that the God delivering them is the Creator of all things. He alone is supreme. He is the Most High God, who rules over all things.

Unfortunately, after the golden calf incident, In the eyes of the people, the God who just delivered them wasn't much different than the gods of other nations. 

After God tells Moses that He won't be going with the people into the promised land, Moses pleads with God to go with them somehow. It is only after pleading multiple times, that the Lord relents and finally promises to send His glory among the Israelites. But the glory of God that was going to be among them was the glory reflected in the face of Moses himself. The Lord passed in glory before Moses, and then Moses went down from the mountain with the Ten Commandments again, shining with the glory of God—his face shining like the sun.

Here is where Paul picks up the story. 

The Apostle Paul understood that Moses veiled his face from the people of Israel because their hearts were still hardened against God. They didn't even realize that they broke God's covenant, and that the glory of God's covenant with them was already fading away. 

When Moses came down from the mountain a second time, he came down to tell the people that God's covenant with them was fading away, but because of his pleading on their behalf, God was willing to renew His covenant with them. It is at that time when Moses veils his face so that the stubborn and rebellious people of that generation could not see the end of encountering God's glory—and die in the wilderness as a result. As long as the people had hardened minds and hearts, they could not dwell in the glorious presence of God. The veil over Moses' face was the only thing protecting them, so that God could still dwell among them and lead them into the promised land.

Now, fast forward to the days of Jesus and his apostles

Paul tells us that with the incarnation of God, with Jesus coming into this world, the veil which covered God's glory is lifted. No Israelite in Jesus's day could encounter Jesus and not see the glory of God dwelling among them. This is why Paul also tells us that when The Jews of his day read the Books of Moses, a veil rests over their hearts and minds. They choose not to see the glory of God in Jesus, or even among His people. They choose not to be judged, or saved, by Jesus. When drawing upon a clear description of Israel at Sinai, Paul teaches that many Jews in his own generation were just as stubborn and rebellious as the Jews in Moses' day, with the golden calf incident. 

In Paul's day, many of his own generation refused to believe that Jesus was different than the gods of other nations. Like Israel in the wilderness, they refused to believe that God had begun a new and greater Exodus with Jesus. They refused to believe the city of Jerusalem with its corrupt priesthood and corrupt leadership had become a new and greater Egypt. They refused to believe that Jesus was the greater Moses, delivering them from bondage to their stubborn and sin-filled ways. Their refusal to gaze into the glory of God in Jesus was a very big problem, and it is still a problem for people today.

What does Paul teach about solving this big problem?

What would it take for the veil to be removed from the minds of stubborn and rebellious people? 

What would it have taken for Moses to remove his veil, so the glory of God could dwell safely among the people again?

Paul gives us the answer in our reading tonight. 

Paul tells us that "turning" (i.e. repentance) is what removes the veil (v. 16).  When we encounter the living and true God, and He makes His presence known to us, the proper response of all of us should always be repentance.  Repentance is the desire to return to God—a movement of love and trust toward Him. It is only by turning to the Lord that the veil over our sinful, stubborn minds is removed. Because our Lord, Jesus, is the “Spirit” who brings liberty (v. 17), when we turn to Him, then we can be face-to-face with God’s glory and our hearts and minds can be renewed (cf. 4:4-6). 

All of this talk about faces glowing with the glory of God might sound strange and mysterious, but it's meaning is still very practical for us today. When we encounter the living and true God, and we turn toward Him (instead of the opposite—directing our thoughts and emotions away from Him or against Him, refusing to love and trust Him), the Spirit of God liberates us and transforms us to become more like Him; The Spirit of God transforms us to become more and more godly. The Spirit of God helps us share a family resemblance with him.

As a result of that transformation, we see many things in this world change. We see people "living patient, productive, loving lives. We see parents loving children and children loving parents. We see Husbands loving wives and wives showing loving respect for their husbands. We see Servants and masters working in mutual respect and concern. We see people producing the fruits of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control."1 

In short, we see people living like Jesus, fulfilling God's Law.


It is not enough to acknowledge sins and confess them. We must also turn to the Lord for change in life. When we turn to the Lord, the veil over our heart and mind is removed. The Spirit of the Lord is then given so that we can become fully human, with the glory of God dwelling among us.


















1. A couple insights in this post, but especially this list of ways which people are transformed by the Spirit of God, come directly from Peter Leithart. https://theopolisinstitute.com/seven-spirits/s

Wednesday, August 10, 2016

Extraordinary Foreknowledge and Prediction of our Savior



Continuing in this series, I want to highlight the history surrounding the final siege of Jerusalem, which Eusebius describes as "Divine vengeance" that "did not long delay to visit them for their iniquity against the Christ of God." Most noteworthy are the explicit references to Matthew 24 and Luke 21 (and their parallels with Mark 13, describing the same prophecies by Jesus), which illustrate how common and obvious these "fulfillments" of prophecy were understood to be in the first few centuries of the early Christian church. And as I will show in future posts in this series, Eusebius was definitely not alone when he interpreted Matthew 24 and Luke 21 as being fulfilled in the first century.

Describing the final siege of Jerusalem, the promised famine1 which oppressed the economy of the Jewish nation, the predictions of Jesus, and the signs which preceded the Jewish war, Eusebius says:
  After Nero had held the government about thirteen years, Galba and Otho reigned about a year and six months. Vespasian, who had become illustrious in the campaign against the Jews, was then proclaimed sovereign in Judea, receiving the title of emperor from the armies there. Directing his course, therefore, immediately to Rome, he commits the care of the war against the Jews, into the hands of his son Titus; for after the ascension of our Saviour, the Jews, in addition to their wickedness against him, were now incessantly plotting mischief against his apostles. 
  First, they slew Stephen by stoning him, next James the son of Zebedee, and the brother of John, by beheading, and finally James, who first obtained the episcopal seat at Jerusalem after the ascension of our Saviour, and was slain in the manner before related. But the rest of the apostles, who were harassed in innumerable ways, with a view to destroy them, and driven from the land of Judea, had gone forth to preach the gospel to all nations, relying upon the aid of Christ, when he said, “Go ye, teach all nations in my name.”2 The whole body, however, of the church at Jerusalem, having been commanded by a divine revelation, given to men of approved piety there before the war, removed from the city,3 and dwelt at a certain town beyond the Jordan, called Pella. Here, those that believed in Christ, having removed from Jerusalem, as if holy men had entirely abandoned the royal city itself, and the whole land of Judea: the divine justice, for their crimes against Christ and his apostles, finally overtook them, totally destroying the whole generation of these evil-doers from the earth. 
  But the number of calamities which then overwhelmed the whole nation; the extreme misery to which particularly the inhabitants of Judea were reduced; the vast numbers of men, with women and children that fell by the sword and famine, and innumerable other forms of death; the numerous and great cities of Judea that were besieged, as also the great and incredible distresses that they experienced who took refuge at Jerusalem, as a place of perfect security; these facts, as well as the whole tenor of the war, and each particular of its progress, when, finally, the abomination of desolation,4 according to the prophetic declaration, stood in the very temple of God, so celebrated of old, but which now was approaching its total downfall and final destruction by fire; all this, I say, any one that wishes may see accurately stated in the history written by Josephus. 
  It may, however, be necessary to state, in the very words of this writer, how about three hundred thousand that flocked from all parts of Judea at the time of the passover, were shut up in Jerusalem as in a prison. For it was indeed just, that in those very days in which they had inflicted sufferings upon the Saviour and Benefactor of all men, the Christ of God, destruction should overtake them, thus shut up as in a prison, as an exhibition of the divine justice. Passing by, then, the particular calamities which befel them, such as they suffered from the sword, and other means employed against them, I may deem it sufficient only to subjoin the calamities they endured from the famine. So that they who peruse the present history may know, in some measure, that the divine vengeance did not long delay to visit them for their iniquity against the Christ of God.

  Let us, then, with the fifth book of Josephus’s history again in our hands, go through the tragedy of events which then occurred. “It was equally dangerous,” says he, 
“for the more wealthy to remain. For under the pretext of desertion, a man was slain for his wealth. But the madness of the rioters increased with the famine, and both kinds of misery were inflamed from day to day. Provisions were plainly nowhere to be had. Hence they burst into houses to search for food, and if they found any, they would scourge the owners as if they intended to deny they had it; but if they found none, they tortured them as if they had carefully concealed it. The bodies of the poor wretches, however, were evidence enough whether they had or had not. Some of them, therefore, that were yet sound in health, they supposed to have an abundance of food, but those that were wan and pallid they passed by; for it seemed absurd to kill men that were soon likely to die for want. Many secretly exchanged their property for a single measure of wheat, if they happened to be the more wealthy; of barley, if they were of the poorer sort. Then locking themselves in the most retired parts of their houses, some, from excessive hunger, ate the grain unprepared; others, however, baked it according as necessity or fear directed. As to a table, there was none set any where; but taking the food from the fire, they tore it asunder yet crude and raw.  
Wretched indeed was the fare, and a lamentable sight it was, where the most powerful grasped after all, and the weaker were constrained to mourn. For famine surpasses all other evils, but it destroys nothing so effectually as shame; for that which would otherwise demand some regard is contemned in this. Thus wives tore away the food from the very mouths of their husbands, children from their parents, and what was most wretched of all. mothers from their infants; so that whilst their dearest children lay wasting in their arms, there was not shame enough to prevent them taking away the very drops that supported life. And even in doing this, they did not remain undiscovered; for whenever they saw a door locked, this was a sign that those within were taking food, and then immediately bursting open the doors they rushed in, and choked them, almost forcing the morsels out of their very throats. Old men were beaten that held back their food, and women were torn by the hair, if they concealed what they had in their hands. Nor was there any pity for gray hairs or for infants; but taking up the infants while clinging to the morsels, dashed them to the ground. But they were much more cruel to those who anticipated their entrance, and were devouring what they wished to seize, just as if they had been wronged by them.  
They also devised terrible modes of torture, to discover where there was any food. For by cruel devices to prevent every relief of nature, they caused the unhappy individual to suffer such torment,* that the very recital makes one shudder at what he would endure, before he confessed that he had one loaf of bread, or that he had a single handful of wheat concealed. The tormentors themselves, however, suffered no want; for it might have been some palliation, if necessity had compelled them thus. But they did it with the view to exercise their ferocity and to provide for themselves for the following days. When any crept forth at night to the outposts of the Romans, for the purpose of collecting wild herbs and grass, these tormentors would go out to meet them, and when they seemed just to have escaped the hands of the enemy, the oppressors robbed them of whatever they brought. And very often, though they entreated them, and conjured them by the most awful name of God, to give them some part of that for which they had risked their lives, they notwithstanding gave them nothing. It was a happy circumstance yet, if, in addition to robbery, they were not also slain.” 
This same author, after a few particulars, also says: 
“But with the hope of egress was cut off all hope of safety to the Jews, and the famine now penetrating deeply, was consuming the people by houses and families. The houses were filled with women and children that had thus perished; the byways with the dead bodies of old men. But the boys and young men, swelling up, tottered and reeled like shadows through the markets, and then falling down, lay wheresoever the malady had overtaken them. The sick were not even able to bury their dead, and those yet in health and strength were loth to do it, both on account of the number of the dead, and the uncertainty of their own fate. Many, indeed, fell down and died upon those they were burying; many went to the sepulchres, even before they were overtaken by the struggles of death. There was, however, neither weeping nor lamentation, for the famine prevailed over all affection. With tearless eyes did they who were yet struggling with death, look on those that had gone to rest before them. A deep silence and deadly gloom pervaded the city. But more oppressive than all these, were the robbers that broke into the houses, now mere sepulchres, and spoiling the dead, and tearing off the garments of their bodies, went off with a laugh. They would also try the points of their swords in the dead bodies, and some of those that were lying yet alive, they thrust through, in order to try the edge of their weapons. But those that prayed them the relief of their arm and sword, they contemptuously left to be destroyed by the famine; whilst those expiring died with their eyes fixed upon the temple, and left the factious to survive them. These, at first, not bearing the effluvia from the dead bodies, ordered them to be buried out of the public treasury; afterwards, when they were not able to continue this, they threw the bodies from the walls into the ditches below. As Titus went around these, and saw them filled with the dead, and the deep gore flowing around the putrid bodies, he groaned heavily, and raising his hands, called God to witness that it was none of his work.” 
After some additional remarks, Josephus proceeds: 
“I cannot hesitate to declare what my feelings demand. I think that had the Romans lingered to proceed against these guilty wretches, the city would either have been swallowed up by the opening earth, or overwhelmed with a flood, or, like Sodom, been struck with the lightning. For it bore a much more impious race than those who once endured such visitations. Thus, by the madness of these wretches, the whole people perished.” 
In the sixth book, he also writes thus: 
“Of those that perished by the famine in the city, there fell an infinite number. The miseries that befel them were indescribable; for at every house, wherever there was a shadow of food, there was war. The nearest relatives contended with one another, to seize the wretched supports of life. There was no belief that hunger was the cause, even when they saw the dying; but the robbers would search them whilst yet breathing, lest any one should pretend that he was dying, whilst he concealed food in his bosom. But the robbers themselves, with their mouths wide open for want of food, roved and straggled hither and thither, like mad dogs, beating the doors as if they were drunk; and for want of counsel, rushing twice or thrice an hour into the same houses. Indeed, necessity forced them to apply their teeth to every thing, and gathering what was no food, even for the filthiest of irrational animals, they devoured it, and did not abstain at last even from belts and shoes. They took off the hides from their shields and devoured them, and some used even the remnants of old straw as food; others gathered the stubble, and sold a very small weight of it for four Attic drachms.*  
And why should we speak of the excessive severity of the famine as displayed by eating such inanimate objects? I am going to relate a piece of wickedness, such as is not recorded either by Greeks or barbarians. It is horrid to relate, and incredible to hear. And indeed, lest I should appear to deal in marvellous stories, I would cheerfully pass by this occurrence, if I had not innumerable witnesses still living. I should also deserve but cold thanks from my country, if I should pass by in carelessness what she in reality did suffer.  
A woman that dwelt beyond the Jordan, named Maria, the daughter of Eleazar, of the village Bathezor, signifying ‘the home of hyssop,’ distinguished for her family and wealth, having taken refuge at Jerusalem among the rest of the multitude, was shut up in the city with them. The tyrants had already robbed her of all her other possessions, as much as she had collected, and brought with her from beyond the river into the city. But as to the relics of her property, and whatever food she provided, the ruffians daily rushing in, seized and bore it away. A dreadful indignation overpowered the woman, and frequently reviling and cursing the robbers, she endeavourecd by these means to irritate them against herself. But as no one either through resentment or pity would slay her, and she was weary of providing food for others, and there was now no probability of finding it any where; the famine now penetrated the very bowels and marrow, and resentment raged more violently than the famine. Urged by frenzy and necessity as her councillors, she proceeded against nature herself. Seizing her little son, who was yet at her breast, she said, ‘Wretched child! in the midst of war, famine, and faction, for what do I preserve thee? Our condition among the Romans, though we might live, is slavery. But even slavery is anticipated by famine, and the assassins are more cruel than either—come, be thou food to me, Fury* to the assassins, and a tale for men, the only one yet wanting to complete the miseries of the Jews.’ As she said this, she slew her son; then, roasting him, she ate one half herself, and covering over the rest, she kept it.  
It was not long before the murderers came in, and perceiving the fumes of the execrable food, they threatened immediately to slay her if she did not produce what she had prepared. She answered she had reserved a fine portion of it for them, and then uncovered the relics of her son. Horror and amazement immediately seized them. They stood mute with the sight. ‘This is my own son,’ said she, ‘and the deed is mine. Eat, for I too have eaten, be not more delicate than a woman, nor more tender than a mother; but if you are so pious, and reject my offering, I have already eaten half, and let the rest remain for me.’ After this, they indeed went trembling away, cowardly at least in this one instance, and yet scarcely yielding to the mother even this kind of food. Forthwith the whole city was filled with the dreadful crime, and every one placing the wickedness before his eyes, was struck with a horror as if it had been perpetrated by himself. Thenceforth the wretched people, overcome with hunger, only strove to hasten death; and it was a happiness yet for those who died before they heard and saw miseries like these.” 
  Such, then, was the vengeance that followed the guilt and impiety of the Jews against the Christ of God. To these accounts it may be proper to add the sure prediction of our Saviour, in which he foretold these very events as follows: 
“But woe to them that are with child and those that give suck in those days; but pray that your flight be not in the winter, nor on the Sabbath. But there shall be then great distress, such as has not been from the beginning of the world until now, neither may be.”5 
  The historian, adding up the whole number of those slain, says, that eleven hundred thousand perished by famine and the sword, and that the rest, the factious and robbers, mutually informing against each other, after the capture, were put to death. Of the young men, the tallest, and those that were distinguished for beauty, were preserved for the triumph. Of the remaining multitude, those above seventeen were sent prisoners to labour at the mines in Egypt. But great numbers were distributed to the provinces, to be destroyed by the sword or wild beasts in the theatres. Those under seventeen were carried away to be sold as slaves. Of these alone, there were upwards of ninety thousand. 
  All this occurred in this manner, in the second year of the reign of Vespasian, according to the predictions of our Lord and Saviour Jesus Christ, who by his divine power foresaw all these things, as if already present at the time, who wept and mourned indeed at the prospect, as the holy evangelists show in their writings. These give us the very words that he uttered, when he said to this same Jerusalem, 
“If thou didst know, even thou, in this thy day, the things that belong to thy peace, but now they are hidden from thy eyes. For the days will come upon thee, and thy enemies shall cast a trench around thee, and shall encompass thee around, and shall every where shut thee in, and they shall level thee and thy children with the ground.”6 
Afterwards he speaks as if of the people: 
“For there shall be great distress upon earth, and wrath upon this people, and they shall fall by the edge of the sword, and they shall be carried away captive to all nations, and Jerusalem shall be trodden down by the nations, until the times of the nations shall be fulfilled.”7
And again, 
“When ye shall see Jerusalem surrounded by armies, then know that her desolation has drawn near.”8
  On comparing the declarations of our Saviour with the other parts of the historian’s work, where he describes the whole war, how can one fail to acknowledge and wonder at the truly divine and extraordinary foreknowledge and prediction of our Saviour? 
  Concerning the events, then, that befel the Jews after our Saviour’s passion, and those outcries in which the multitude of the Jews refused the condemnation of a robber and murderer, but entreated that the Prince of Life should be destroyed, it is superfluous to add to the statement of the historian. Yet it may be proper to mention, also, what things occurred that show the benignity of that all-gracious Providence that had deferred, their destruction for forty years after their crimes against Christ.9 During which time the greater part of the apostles and disciples, James himself, the first bishop there, usually called the brother of our Lord, still surviving, and still remaining at Jerusalem, continued the strongest bulwark of the place. Divine Providence yet bearing them with long-suffering, to see whether by repentance for what they had done, they might obtain pardon and salvation; and beside this long-suffering, it also presented wonderful prodigies of what was about to happen to those that did not repent; all which having been recorded by the historian already cited, it well deserved to be submitted to the view of our readers.

  Taking, then, the work of this author, read for yourself the account given by him in the sixth book of his history. “The wretched people,” says he, 
“at this time were readily persuaded to give credit to the impostors and liars against God, but they neither believed nor paid regard to the significant and wonderful events that prognosticated the approaching desolation. On the contrary, as if struck with stupidity, and as if they had neither eyes nor understanding, they slighted the declarations of God. At one time, when a star very like a sword stood above the city, as also a comet that continued to be seen a whole year; at another, when before the rebellion and the commotions that preceded the war, whilst the people were collected at the feast of unleavened bread, on the eighth of the month of April, about the ninth hour of the night, so great a light shone around the altar and the temple, as to seem a bright day. And this continued for half an hour. To the ignorant this appeared a good omen, but by the scribes it was immediately judged to refer to the events that took place at the issue. At the same festival also, a cow struck by the priest for sacrifice, brought forth a lamb in the midst of the temple. The eastern gate also of the inner temple, which was of brass and immense weight, and which at evening was scarcely shut by twenty men, and resting on iron-bound hinges, and secured with bolts very deeply sunk in the ground, was seen in the sixth hour of the night to open of itself.  
 
But not many days alter the feast, on the twenty-first of the month of Artimisinm, a wonderful spectre was seen, which surpasses all belief. And indeed, that which I am about to tell would appear a prodigy, were it not related by those who had seen it, and unless the subsequent miseries had corresponded to the signs. For before the setting of the sun there were seen chariots and armed troops on high, wheeling through the clouds around the whole region, and surrounding the cities. And at the festival called Pentecost, the priests entering the temple at night, according to their custom, to perform the service, said they first perceived a motion and noise, and after this a confused voice, saying, ‘let us go hence.’ But what follows is still more awful.  
 
One Jesus, the son of Ananias, a common and ignorant rustic, four years before the war, when the city was most at peace and well regulated, coming to the festival, at which it was customary for all to make tabernacles at the temple, to the honour of God, suddenly began to cry out, ‘A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against bridegrooms and brides, a voice against all people.’ This man went about crying through all the lanes, night and day. But some of the more distinguished citizens, being offended at the ominous cry, and enraged at the man, seized him, and scourged him with many and severe lashes. But without uttering a word for himself or privately to those present, he still persisted in the cries he had before uttered. The magistrates therefore, judging what it really was, a more than ordinary divine movement in the man, conducted him to the Roman governor. Then, though he was scourged to the bone, he neither entreated nor shed a tear. But, lowering his voice in as mournful a tone as was possible, he answered to every blow, ‘Woe to Jerusalem!’ ”
 The same historian relates a fact still more remarkable. He says, 
“that an oracular passage was found in the sacred writings, declaring that about this time a certain one proceeding from that region would obtain the sovereignty of the world.” 
 This prediction, he supposed, was fulfilled in Vespasian. He, however, did not obtain the sovereignty over the whole world, but only over the Romans. More justly, therefore, would it be referred to Christ, to whom it was said by the Father, 
“Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.”9 Of whom, indeed, at this very time, “the sound of the holy apostles went throughout all the earth, and their words to the ends of the world.”10 

Continuing a few pages later, Eusebius adds: 
It was also said that Vespasian, after the capture of Jerusalem, commanded all of the family of David to be sought, that no one might be left among the Jews who was of the royal stock, and that in consequence another very violent persecution was raised against the Jews.








1  In Matthew 24:7, Jesus says that "Nation will go to war against nation, and kingdom against kingdom. There will be famine and earthquakes against places (κατά τόπος)"
2  Matthew 28:19
3  In Luke 21:21-22 (c.f. Matt 24:15-17), Jesus says that "When you see Jerusalem surrounded by armies, you will know that her desolation is near. Then let those in Judea flee to the mountains, let those in the city get out, and let those in the country stay out of the city, for these are the days of vengeance to fulfill all that is written."
4 In Matthew 24:15-17, Jesus says that "So when you see standing in the holy place the Abomination of Desolation described by the prophet Daniel (let the reader understand), then let those in Judea flee to the mountains..."
* The passages that we have here thrown into one, are thus given by Valesius: ‘Nam miseris hominibns ipsos quidem genitalium meatus ervis obturabant, podicem præacutis sudibus transfigebant.’
* Attic drachms. The drachma was a coin of about 7½d. Some make it more. Shorting, in his translation, has computed the four drachms to be half a pound sterling, and refers to his note on Bk. I. ch. viii. He there states very correctly, that four Attic drachms equal one ordinary shekel, and the shekel to be 2s. 6d., but by some unaccountable oversight, makes the four drachms equal to ten shillings! He appears to have substituted the value of the shekel for the drachm, as the reader will readily see. But what is still more surprising, this error has been transcribed by Reading in his accurate edition of Valesius. See Reading’s edition in loc.
* Fury or vengeance. The Erynnes or Furies, according to the belief of the ancients, were among the tormenting fiends of Tartarus.

5  Matthew 24:19-20
6  Luke 19:42-44
7  Luke 21:23-24
8  Luke 21:20
9  Psalm 2:8
10  Psalm 19:4

 Valesius. (1847). Life of Eusebius Pamphilus. In Parker S.E. (Trans.), An Ecclesiastical History to the 20th Year of the Reign of Constantine (pp. 104–115, 118). London: Samuel Bagster and Sons.



















Tuesday, August 9, 2016

Such was the condition at this time




Continuing in this series, the historian and Bishop, Eusebius of Caesarea, discusses a number of important historical events which the Scriptures corroborate as the fulfillment of Scriptural prophecies. 

First, Eusebius begins by touching upon the tribulation of those in Jerusalem under the reign of Nero Caesar, a topic which he will resume at the end of this section quoted below. Second, he discusses Paul's arrest and transportation from Judea to Rome for criminal allegations, aided by the anti-Christian Jewish authorities as recorded in the book of Acts. Then Eusebius moves on to the martyrdom of James, and how that evinces more of God's judgment upon the corrupt Jewish authorities in Jerusalem. He speaks of those things that "happened to the Jews in requital for James the Righteous," which culminated in 70 A.D. and the destruction of Jerusalem. 

In the background of this, Eusebius has very specific prophecies of Jesus and his apostles in mind. Most importantly, he has in mind Matthew 10 and 24, as well as Luke 21, as will be shown explicitly on this blog in future posts.

On pages 91-100 of his Ecclesiastical History, Eusebius writes:

Whilst Claudius held the government of the empire, it happened about the festival of the passover, that so great a sedition and disturbance took place at Jerusalem, that thirty thousand Jews perished of those alone who were crowded out of the gates of the temple, and thus trodden to death by one another. Thus the festival became a season of mourning and weeping to the whole nation and every family. This is almost literally the account given by Josephus. But Claudius appointed Agrippa, the son of Agrippa, king of the Jews, having deputed Felix procurator of all Samaria and Galilee, and also of the region situated beyond Jordan. He died after a reign of thirteen years and eight months, leaving Nero as his successor in the empire.

Josephus, in the twentieth book of his Antiquities, relates the sedition of the priests, which happened whilst Felix was governor of Judea, under the reign of Nero, in the following words: 
There arose also a sedition between the chief priests on the one hand, and the priests and the leaders of the people at Jerusalem on the other. Each one of them forming collections of the most daring and disaffected, became a leader, and when these met they encountered each other with invectives and stones. Amid these disturbances there was no one that would interpose to rebuke them, but all was done with the greatest licentiousness, as in a state destitute of a ruler. So great also, was the shamelessness and audacity of the chief priests, that they dared to send forth their servants to the barns, to seize the tithes due to the priests; and thus it happened that those of the priests that were destitute, saw themselves perishing for want. Thus did the violence of the factions prevail over all manner of justice.” 
The same author again relates, that about the same time there sprung up a certain species of robbers at Jerusalem, “who,” says he, 
“in broad day-light, and in the midst of the city, slew those whom they met; but particularly at festivals, mixed with the multitude, and with short swords concealed under their garments, stabbed the more distinguished of the people. When these fell, the very murderers themselves took part in expressing their indignation with the bystanders, and thus by the credit which they had with all, they were not detected.” 
And first, he says, that the high priest Jonathan was slaughtered by them; and after him, many were slain from day to day, so that the alarm itself was more oppressive than the very evils with which they were assailed; whilst every one was in expectation of death, as in the midst of battle.

Next in order, after other matters, he proceeds in his narration. 
“But the Jews were afflicted with an evil greater than these, by the Egyptian impostor. Having come into the country, and assuming the authority of a prophet, he collected about thirty thousand that were seduced by him. He then led them forth from the desert to the Mount of Olives,1 determining to enter Jerusalem by force, and after subduing the Roman garrison, to seize the government of the people, using his followers as body guards. But Felix anticipated his attack by going out to meet him with the Roman military, and all the people joined in the defence; so that when the battle was fought, the Egyptian fled with a few, and the most of his followers were either destroyed or captured.” 
  This account is likewise given by Josephus in the second book of his history; and it is worth while to subjoin to this account respecting the Egyptian, that which is mentioned in the Acts of the Apostles. It was there said to Paul, by the centurion under Felix, when the multitude of the Jews raised a sedition against the apostle, “Art thou not indeed that selfsame Egyptian that excited and led away the thirty thousand assassins into the desert?” Such were the events that happened under Felix.

  Festus was sent by Nero as successor to Felix. Under him, Paul, after having pleaded his cause, was sent a prisoner to Rome. But Aristarchus was his companion, whom he also somewhere in his epistles calls his fellow-prisoner; and here Luke, that wrote the Acts of the Apostles, after showing that Paul passed two whole years at Rome as a prisoner at large, and that he preached the gospel without restraint, brings his history to a close. After pleading his cause, he is said to have been sent again upon the ministry of preaching, and after a second visit to the city, that he finished his life with martyrdom. Whilst he was a prisoner, he wrote his second epistle to Timothy, in which he both mentions his first defence and his impending death. Hear, on these points, his own testimony respecting himself.
“In my former defence no one was present with me, but all deserted me. May it not be laid to their charge. But the Lord was with me, and strengthened me, that through me the preaching of the gospel might be fulfilled, and all the nations might hear it. And I was rescued out of the lion’s mouth.” 
  He plainly intimates in these words, “On the former occasion he was rescued from the lion’s mouth, that the preaching of the gospel might be accomplished,” that it was Nero to which he referred by this expression, as is probable on account of his cruelty. Therefore he did not subsequently subjoin any such expression as, “he will rescue me from the lion’s mouth,” for he saw in spirit how near his approaching death was. Hence, after the expression, “and I was rescued from the lion’s mouth,” this also, “the Lord will rescue me from every evil work, and will save me unto his heavenly kingdom,” indicating the martyrdom that he would soon suffer; which he more clearly expresses in the same epistle, “for I am already poured out, and the time of my departure is at hand.” And indeed, in this second epistle to Timothy, he shows that Luke alone was with him when he wrote, but at his former defence not even he. Whence, it is probable, that Luke wrote his Acts of the Apostles about that time, continuing his history down to the time that he was with Paul. Thus much we have said, to show that the martyrdom of the apostle did not take place at that period of his stay at Rome when Luke wrote his history. It is indeed probable, that as Nero was more disposed to mildness in the beginning, the defence of the apostle’s doctrine would by him be more easily received; but as he advanced to such criminal excesses as to disregard all right, the apostles also, with others, experienced the effects of the measures pursued against them.

  The Jews, after Paul had appealed to Cæsar, and had been sent by Festus to Rome, frustrated in their hope of entrapping him by the snares they had laid, turned themselves against James, the brother of the Lord, to whom the episcopal seat at Jerusalem was committed by the apostles. The following were their nefarious measures also against him. Conducting him into a public place, they demanded that he should renounce the faith of Christ before all the people; but contrary to the sentiments of all, with a firm voice, and much beyond their expectation, he declared himself fully before the whole multitude, and confessed that Jesus Christ was the Son of God, our Saviour and Lord. Unable to bear any longer the testimony of the man, who, on account of his elevated virtue and piety was deemed the most just of men, they seized the opportunity of licentiousness afforded by the prevailing anarchy, and slew him. For as Festus died about this time in Judea, the province was without a governor and head. But, as to the manner of James’s death, it has been already stated in the words of Clement, that he was thrown from a wing of the temple, and beaten to death with a club. Hegesippus, also, who flourished nearest the days of the apostles, in the fifth book of his Commentaries gives the most accurate account of him, thus: 
“But James, the brother of the Lord, who, as there were many of this name, was surnamed the Just by all, from the days of our Lord until now, received the government of the church with the apostles. This apostle was consecrated from his mother’s womb. He drank neither wine nor fermented liquors, and abstained from animal food. A razor never came upon his head, he never anointed with oil, and never used a bath. He alone was allowed to enter the sanctuary. He never wore woollen, but linen garments. He was in the habit of entering the temple alone, and was often found upon his bended knees, and interceding for the forgiveness of the people; so that his knees became as hard as camels’, in consequence of his habitual supplication and kneeling before God. And indeed, on account of his exceeding great piety, he was called the Just, and Oblias, which signifies justice and protection of the people; as the prophets declare concerning him. 
 Some of the seven sects, therefore, of the people, mentioned by me above in my Commentaries, asked him what was the door to Jesus? and he answered, ‘that he was the Saviour.’ From which some believed that Jesus is the Christ. But the aforesaid sects did not believe either a resurrection, or that he was coming to give to every one according to his works; as many however, as did believe, did so on account of James. As there were many therefore of the rulers that believed, there arose a tumult among the Jews, Scribes, and Pharisees, saying that there was danger that the people would now expect Jesus as the Messiah. They came therefore together, and said to James, ‘We entreat thee, restrain the people, who are led astray after Jesus, as if he were the Christ. We entreat thee to persuade all that are coming to the feast of the passover rightly concerning Jesus; for we all have confidence in thee. For we and all the people bear thee testimony that thou art just, and thou respectest not persons. Persuade therefore the people not to be led astray by Jesus, for we and all the people have great confidence in thee. Stand therefore upon a wing of the temple, that thou mayest be conspicuous on high, and thy words may be easily heard by all the people; for all the tribes have come together on account of the passover, with some of the Gentiles also.’ The aforesaid Scribes and Pharisees, therefore, placed James upon a wing of the temple, and cried out to him, ‘O thou just man, whom we ought all to believe, since the people are led astray after Jesus that was crucified, declare to us what is the door to Jesus that was crucified.’ And he answered with a loud voice, ‘Why do ye ask me respecting Jesus the Son of Man? He is now sitting in the heavens, on the right hand of great Power, and is about to come on the clouds of heaven.’ And as many were confirmed, and glorified in this testimony of James, and said, Hosanna to the son of David, these same priests and Pharisees said to one another, ‘We have done badly in affording such testimony to Jesus, but let us go up and cast him down, that they may dread to believe in him.’ And they cried out, ‘Oh, oh, Justus himself is deceived,’ and they fulfilled that which is written in Isaiah, 
‘Let us take away the just, because he is offensive to us; wherefore they shall eat the fruit of their doings’.2
Going up therefore, they cast down the just man, saying to one another, ‘Let us stone James the Just.’ And they began to stone him, as he did not die immediately when cast down; but turning round, he knelt down saying, ‘I entreat thee, O Lord God and Father, forgive them, for they know not what they do.’ Thus they were stoning him, when one of the priests of the sons of Rechab, a son of the Rechabites, spoken of by Jeremiah the prophet, cried out saying, ‘Cease, what are you doing? Justus is praying for you.’ And one of them, a fuller, beat out the brains of Justus with the club that he used to beat out clothes. Thus he suffered martyrdom, and they buried him on the spot, where his tombstone is still remaining by the temple. He became a faithful witness, both to Jews and Greeks, that Jesus is Christ. Immediately after this, Vespasian invaded and took Judea.” 
 
   Such is the more ample testimony of Hegesippus, in which he fully coincides with Clement. So admirable a man indeed was James, and so celebrated among all for his justice, that even the wiser part of the Jews were of opinion that this was the cause of the immediate siege of Jerusalem, which happened to them for no other reason than the crime against him. Josephus also has not hesitated to superadd this testimony in his works. “These things,” says he, 
“happened to the Jews to avenge James the Just, who was the brother of him that is called Christ, and whom the Jews had slain, notwithstanding his pre-eminent justice.” 
The same writer also relates his death, in the twentieth book of his Antiquities, in the following words: 
“But Cæsar having learned the death of Festus, sends Albinus as governor of Judea. But the younger Ananus, whom we mentioned before as obtaining the priesthood, was particularly rash and daring in his disposition. He was also of the sect of the Sadducees, which are the most unmerciful of all the Jews in the execution of judgment, as we have already shown. Ananus, therefore, being of this character, and supposing that he had a suitable opportunity, in consequence of the death of Festus, and Albinus being yet on the way, calls an assembly of the judges; and bringing thither the brother of Jesus who is called Christ, whose name was James, with some others, he presented an accusation against them, as if they had violated the law, and committed them to be stoned as criminals. But those of the city that seemed most moderate and most accurate in observing the law, were greatly offended at this, and secretly sent to the king, entreating him to send to Ananus with the request not to do these things, saying that he had not acted legally even before. Some also went out to meet him as he came from Alexandria, and inform him that it was not lawful for Ananus to summon the Sanhedrim without his knowledge. Albinus, induced by this account, writes to Ananus in a rage, and threatening that he would call him to an account. But king Agrippa, for the same reason, took from him the priesthood, after he had held it three months, and appointed Jesus the son of Dammæus his successor.” 
These accounts are given respecting James, who is said to have written the First of the epistles general; but it is to be observed that it is considered spurious. Not many indeed of the ancients have mentioned it, and not even that called the epistle of Jude, which is also one of the seven called catholic epistles. Nevertheless we know, that these, with the rest, are publicly used in most of the churches.

 Nero was now in the eighth year of his reign, when Annianus succeeded the apostle and evangelist Mark in the administration of the church at Alexandria. He was a man distinguished for his piety, and admirable in every respect. 
  Nero now having the government firmly established under him, and henceforth plunging into nefarious projects, began to take up arms against that very religion which acknowledges the one Supreme God. To describe, indeed, the greatness of this man’s wickedness, is not compatible with our present object; and as there are many that have given his history in the most accurate narratives, every one may, at his pleasure, in these contemplate the grossness of his extraordinary madness. Under the influence of this, he did not proceed to destroy so many thousands with any calculation, but with such indiscriminate murder as not even to refrain from his nearest and dearest friends. His own mother and wife, with many others that were his near relatives, he killed like strangers and enemies, with various kinds of death. And, indeed, in addition to all his other crimes, this too was yet wanting to complete the catalogue, that he was the first of the emperors that displayed himself an enemy of piety towards the Deity. This fact is recorded by the Roman Tertullian, in language like the following: 
“Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when after subduing all the east, he exercised his cruelty against all at Rome. Such is the man of whom we boast, as the leader in our punishment. For he that knows who he was, may know also that there could scarcely be any thing but what was great and good, condemned by Nero.” 
Thus Nero publicly announcing himself as the chief enemy of God, was led on in his fury to slaughter the apostles. Paul is therefore said to have been beheaded at Rome, and Peter to have been crucified under him. And this account is confirmed by the fact, that the names of Peter and Paul still remain in the cemeteries of that city even to this day. But likewise, a certain ecclesiastical writer, Caius by name, who was born about the time of Zephyrinus bishop of Rome, disputing with Proclus the leader of the Phrygian sect, gives the following statement respecting the places where the earthly tabernacles of the aforesaid apostles are laid. “But I can show,” says he, 
“the trophies of the apostles: for if you will go to the Vatican, or to the Ostian road, you will find the trophies of those who have laid the foundation of this church, and that both suffered martyrdom about the same time." 
Dionysius bishop of Corinth bears the following testimony, in his discourse addressed to the Romans. 
"Thus, likewise you, by means of this admonition, have mingled the flourishing seed that had been planted by Peter and Paul at Rome and Corinth. For both of these having planted us at Corinth, likewise instructed us; and having in like manner taught in Italy, they suffered martyrdom about the same time.” 
This testimony I have superadded, in order that the truth of the history might be still more confirmed.

  Josephus in his account of the great distresses that seized the Jewish nation, relates also, in his writings, that beside many others, vast numbers also of those that were of the first rank among the Jews, were scourged with rods, and nailed upon the cross at Jerusalem, by Florus. For he, happened to be procurator of Judea at the commencement of the war, in the twelfth year of Nero’s reign. “Then,” says he, 
“throughout all Syria a tremendous commotion seized upon the inhabitants, in consequence of the revolt of the Jews. Every where did the inhabitants of the cities destroy the Jews without mercy. So that you could see the cities filled with unburied corpses, and the dead bodies of the aged mixed with those of children, and women not even having the necessary covering of their bodies. The whole province, indeed, was filled with indescribable distresses. But greater still than the crimes already endured, was the anticipation of those that threatened.” 
Such is the statement of Josephus, and such was the condition of the Jews at this time.3



1 In Matthew 24:4-6, Jesus refers to these events: "See that no one leads you astray. For many will come in my name, saying, 'I am the Messiah,' and they will lead many astray. And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet."
2 Isaiah 3:10 LXX

3 Valesius. (1847). Life of Eusebius Pamphilus. In Parker S.E. (Trans.), An Ecclesiastical History to the 20th Year of the Reign of Constantine (pp. 91–100). London: Samuel Bagster and Sons.