The Works of Flavius Josephus

The oldest of Josephus’ writings is entitled The Jewish War. It is believed that he prepared this seven-volume account to present the Jews with a graphic portrayal of Rome’s superior strength and to provide a deterrent against future revolts. These writings scrutinize Jewish history from the capture of Jerusalem by Antiochus Epiphanes (in the second century B.C.E.) to the turbulent strife of 67 C.E. As an eyewitness, Josephus then discusses the war climaxing in 73 C.E.

Another of Josephus’ works was The Jewish Antiquities, a 20-volume history of the Jews. Starting with Genesis and creation, it continues to the outbreak of war with Rome. Josephus closely follows the order of the Bible narrative, adding traditional interpretations and external observations.

Josephus wrote a personal narrative entitled simply Life. In it he seeks to justify his stand during the war and attempts to allay accusations brought against him by Justus of Tiberias. A fourth work​—a two-volume apology entitled Against Apion—​defends the Jews against misrepresentations.

Insight Into God’s Word

There is no doubt that much of Josephus’ history is accurate. In his work entitled Against Apion, he shows that the Jews never included the Apocryphal books as part of the inspired Scriptures. He gives testimony to the accuracy and internal harmony of the divine writings. Says Josephus: “We have not an innumerable multitude of books among us, disagreeing from and contradicting one another, . . . but only twenty-two books [the equivalent of our modern division of the Scriptures into 39 books], which contain the records of all the past times; which are justly believed to be divine.”

In The Jewish Antiquities, Josephus adds interesting detail to the Biblical account. He says that “Isaac was twenty-five years old” when Abraham bound him hand and foot for sacrifice. According to Josephus, after assisting in the construction of the altar, Isaac said that “‘he was not worthy to be born at first, if he should reject the determination of God and of his father’ . . . So he went immediately to the altar to be sacrificed.”

To the Scriptural account of Israel’s departure from ancient Egypt, Josephus adds these particulars: “The number that pursued after them was six hundred chariots, with fifty thousand horsemen, and two hundred thousand footmen, all armed.” Josephus also says that “when Samuel was twelve years old, he began to prophesy: and once when he was asleep, God called to him by his name.”​—Compare 1 Samuel 3:2-21.

Other writings of Josephus provide insight into taxes, laws, and events. He names Salome as the woman who danced at Herod’s party and who asked for the head of John the Baptizer. (Mark 6:17-26) Most of what we know about the Herods was recorded by Josephus. He even says that “in order to cover his great age, [Herod] coloured his hair black.”

The Great Anti-Roman Revolt

Just 33 years after Jesus gave his prophecy concerning Jerusalem and its temple, its fulfillment began to unfold. Radical Jewish factions in Jerusalem were bent on throwing off the Roman yoke. In 66 C.E., news of this prompted the mobilizing and dispatching of Roman legions under Syrian governor Cestius Gallus. Their mission was to quell the rebellion and punish the offenders. After wreaking havoc in the suburbs of Jerusalem, Cestius’ men pitched camp around the walled city. Using a method called testudo, the Romans successfully combined their shields like the back of a tortoise for protection from the enemy. Attesting to the success of this method, Josephus states: “The darts that were thrown fell, and slided off without doing them any harm; so the soldiers undermined the wall, without being themselves hurt, and got all things ready for setting fire to the gate of the temple.”

“It then happened,” says Josephus, “that Cestius . . . recalled his soldiers from the place . . . He retired from the city, without any reason in the world.” Evidently without intending to magnify God’s Son, Josephus recorded the very act that Christians in Jerusalem had awaited. It was the fulfillment of Jesus Christ’s prophecy! Years earlier, the Son of God had warned: “When you see Jerusalem surrounded by encamped armies, then know that the desolating of her has drawn near. Then let those in Judea begin fleeing to the mountains, and let those in the midst of her withdraw, and let those in the country places not enter into her; because these are days for meting out justice, that all the things written may be fulfilled.” (Luke 21:20-22) As Jesus instructed, his faithful followers quickly fled the city, stayed away, and were spared the agony that later befell it.

When Roman armies returned in 70 C.E., the consequences were recorded in graphic detail by Josephus. Vespasian’s eldest son, General Titus, came to conquer Jerusalem, with its magnificent temple. Within the city, warring factions attempted to take control. They resorted to extreme measures, and much blood was shed. Some “were in such distress by their internal calamities, that they wished for the Romans,” hoping for “delivery from their domestic miseries,” says Josephus. He calls the insurgents “robbers” engaged in destroying the property of the wealthy and murdering men of importance​—those suspected of willingness to compromise with the Romans.

Amid civil war, living conditions in Jerusalem plunged to unimaginable depths, and the dead remained unburied. The seditious themselves “fought against each other, while they trod upon the dead bodies as they lay heaped one upon another.” They plundered the populace, murdering for food and wealth. Outcries of the afflicted were continuous.

It is interesting to note that Josephus evidently coined the term “Theocracy.” With regard to the Jewish nation, he wrote: “Our government . . . may be termed a Theocracy, by ascribing the authority and the power to God.”

Josephus never claimed to be a Christian. He did not write under inspiration by God. Yet, there is illuminating historical value in the fascinating chronicles of Josephus.