06 - Book II, Part 3

CHURCH HISTORY by EUSEBIUS OF CAESAREA translated by ARTHUR CUSHMAN MACGUIFFERT Book 2, Part 3, Chapters 18-26. Chapter 18. THE WORKS OF PHILO THAT HAVE COME DOWN TO US Copious in language, comprehensive in thought, sublime and elevated in his views of divine scripture, Philo has produced manifold and various expositions of the sacred books. On the one hand, he expounds in order the events recorded in Genesis in the books to which he gives the title, Allegories of the Sacred Laws. On the other hand, he makes successive divisions of the chapters in the scriptures which are the subject of investigation and gives objections and solutions in the books which he quite suitably calls Questions and Answers on Genesis and Exodus. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books on agriculture, and the same number on drunkenness, and some others distinguished by different titles corresponding to the contents of each, for instance, concerning the things which the sober mind desires and execrates, on the confusion of tongues, on flight and discovery, on assembly for the sake of instruction, on the question who is heir to things divine or on the division of things into equal and unequal, and still further the work on the three virtues, which with others have been described by Moses. In addition to these is the work on those whose names have been changed and why they have been changed, in which he says that he had written also two books on covenants. And there is also a work of his on immigration and one on the life of a wise man made perfect in righteousness, or on unwritten laws. And still further the work on giants, or on the immutability of God, and a first, second, third, fourth, and fifth book on the proposition that dreams according to Moses are sent by God. These are the books on Genesis that have come down to us. But on Exodus we are acquainted with the first, second, third, fourth, and fifth books of questions and answers, also with that on the tabernacle and that on the Ten Commandments, and the four books on the laws which refer especially to the principal divisions of the Ten Commandments, and another on animals intended for sacrifice and on the kinds of sacrifice, and another on the rewards fixed in the law for the good and on the punishments and curses fixed for the wicked. In addition to all these there are extant also some single-volumed works of his, as for instance the work on Providence, and the book composed by him on the Jews, and the statesmen, and still further Alexander, or on the possession of reason by the irrational animals. Besides these there is a work on the proposition that every wicked man is a slave, to which is subjoined the work on the proposition that every good man is free. After these was composed by him the work on the contemplative life, or on suppliants, from which we have drawn the facts concerning the life of the apostolic men, and still further the interpretation of the Hebrew names in the law and in the prophets are said to be the result of his industry. And he is said to have read in the presence of the whole Roman senate during the reign of Claudius the work which he had written when he came to Rome under Caius concerning Caius's hatred of the gods, and to which, with ironical reference to its character, he had given the title On the Virtues. And his discourses were so much admired as to be deemed worthy of a place in the libraries. At this time, while Paul was completing his journey from Jerusalem and round about unto Illyricum, Claudius drove the Jews out of Rome, and Aquila and Priscilla, leaving Rome with the other Jews, came to Asia, and their abode with the apostle Paul, who was confirming the churches of that region whose foundations he had newly laid. The sacred book of the Acts informs us also of these things. CHAPTER XIX. THE CALAMITY WHICH BEFELL THE JEWS IN JERUSALEM ON THE DAY OF THE PASSOVER. While Claudius was still emperor, it happened that so great a tumult and disturbance took place in Jerusalem at the feast of the Passover, that thirty thousand of those Jews alone who were forcibly crowded together at the gate of the temple perished, being trampled under foot by one another. Thus the festival became a season of mourning for all the nation, and there was weeping in every house. These things are related literally by Josephus. But Claudius appointed Agrippa, son of Agrippa, king of the Jews, having sent Felix as procurator of the whole country of Samaria and Galilee, and of the land called Perea. And after he had reigned thirteen years and eight months, he died, and left Nero as his successor in the empire. CHAPTER XX. THE EVENTS WHICH TOOK PLACE IN JERUSALEM DURING THE REIGN OF NERO. Josephus again, in the twentieth book of his antiquities, relates the quarrel which arose among the priests during the reign of Nero, while Felix was procurator of Judea. His words are as follows. There arose a quarrel between the high priests on the one hand, and the priests and leaders of the people of Jerusalem on the other. And each of them collected a body of the boldest and most restless men, and put himself at their head, and whenever they met they hurled invectives and stones at each other. And there was no one that would interpose, but these things were done at will as if in a city destitute of a ruler. And so great was the shamelessness and audacity of the high priests that they dared to send their servants to the threshing floors to seize the tithes due to the priests. And thus those of the priests that were poor were seen to be perishing of want. In this way did the violence of the factions prevail over all justice. And the same author again relates that about the same time there sprang up in Jerusalem a certain kind of robbers, who by day, as he says, and in the middle of the city slew those who met them. For especially at the feasts they mingled with the multitude, and with short swords, which they concealed under their garments, they stabbed the most distinguished men. And when they fell, the murderers themselves were among those who expressed their indignation. And thus on account of the confidence which was reposed in them by all, they remained undiscovered. The first that was slain by them was Jonathan the high priest, and after him many were killed every day, until the fear became worse than the evil itself, each one as in battle hourly expecting death. Chapter 21. The Egyptian, who is mentioned also in the Acts of the Apostles. After other matters he proceeds as follows. But the Jews were afflicted with a greater plague than these by the Egyptian false prophet. For there appeared in the land an imposter, who aroused faith in himself as a prophet, and collected about thirty thousand of those whom he had deceived, and led them from the desert to the so-called Mount of Olives, whence he was prepared to enter Jerusalem by force, and to overpower the Roman garrison, and seize the government of the people, using those who made the attack with him as bodyguards. But Felix anticipated his attack, and went out to meet him with the Roman legionaries, and all the people joined in the defense, so that when the battle was fought, the Egyptian fled with a few followers, but the most of them were destroyed or taken captive. Josephus relates these events in the second book of his history. But it is worthwhile comparing the account of the Egyptian given here with that contained in the Acts of the Apostles. In the time of Felix it was said to Paul by the centurion in Jerusalem, when the multitude of the Jews raised a disturbance against the apostle, art not thou he who before these days made an uproar, and led out into the wilderness four thousand men that were murderers? These are the events which took place in the time of Felix. Chapter 22. Paul, having been sent bound from Judea to Rome, made his defense, and was acquitted of every charge. Festus was sent by Nero to be Felix's successor. Under him Paul, having made his defense, was sent bound to Rome. Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow prisoner. And Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large, and preached the word of God without restraint. Thus after he had made his defense, it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time, he suffered martyrdom. In this imprisonment he wrote his second epistle to Timothy, in which he mentions his first defense and his impending death. But hear his testimony on these matters. At my first answer, he says, no man stood with me, but all men forsook me. I pray God that it may not be laid to their charge. Notwithstanding, the Lord stood with me and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear, and I was delivered out of the mouth of the lion. He plainly indicates in these words that on the former occasion, in order that the preaching might be fulfilled by him, he was rescued from the mouth of the lion, referring in this expression to Nero, as is probable on account of the latter's cruelty. He did not therefore afterward add the similar statement, he will rescue me from the mouth of the lion, for he saw in the spirit that his end would not be long delayed. Wherefore, he adds to the words, and he delivered me from the mouth of the lion, this sentence, the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, indicating his speedy martyrdom, which he also foretells still more clearly in the same epistle when he writes, for I am now ready to be offered, and the time of my departure is at hand. In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote, but at his first defense not even he. Whence it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul. But these things have been adduced by us to show that Paul's martyrdom did not take place at the time of that Roman sojourn which Luke records. It is probable indeed that as Nero was more disposed to mildness in the beginning, Paul's defense of his doctrine was more easily received, but that when he had advanced to the commission of lawless deeds of daring, he made the apostles as well as others the subjects of his attacks. Chapter 23 The Martyrdom of James, who was called the brother of the Lord But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him. Leading him into their midst, they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Savior and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on accounts of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head. The manner of James's death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple and was beaten to death with a club. But Hegesippus, who lived immediately after the Apostles, gives the most accurate account in the fifth book of his memoirs. He writes as follows. James, the brother of the Lord, succeeded to the government of the Church in conjunction with the Apostles. He has been called the just by all from the time of our Savior to the present day, for there were many that bore the name of James. He was holy from his mother's womb, and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head, he did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter into the holy place, for he wore not woolen but linen garments, and he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel. In consequence of his constantly bending them in his worship of God and asking forgiveness for the people. Because of his exceeding great justice he was called the just and obelius, which signifies in Greek bulwark of the people and justice, in accordance with what the prophets declare concerning him. Now some of the seven sects which existed among the people and which have been mentioned by me in the memoirs, asked of him, what is the gate of Jesus? And he replied that he was the Savior. On account of these words some believed that Jesus is the Christ, but the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James. Therefore when many even of the rulers believed there was a commotion among the Jews and scribes and Pharisees who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said we entreat thee restrain the people for they are gone astray in regard to Jesus as if he were the Christ. We entreat thee to persuade all that have come to the feast of the Passover concerning Jesus for we all have confidence in thee. For we bear thee witness as do all the people that thou art just and dost not respect persons. Do thou therefore persuade the multitude not to be led astray concerning Jesus. For the whole people and all of us also have confidence in thee. Stand therefore upon the pinnacle of the temple that from that high position thou mayest be clearly seen and that thy words may be readily heard by all the people. For all the tribes with the Gentiles also are come together on account of the Passover. The aforesaid scribes and Pharisees therefore placed James upon the pinnacle of the temple and cried out to him and said thou just one in whom we ought all to have confidence for as much as the people are led astray after Jesus the crucified one declare to us what is the gate of Jesus. And he answered with a loud voice why do ye ask me concerning Jesus the son of man he himself sitteth in heaven at the right hand of the great power and is about to come upon the clouds of heaven. And when many were fully convinced and gloried in the testimony of James and said Hosanna to the son of David these same scribes and Pharisees said again to one another we have done badly in supplying such testimony to Jesus but let us go up and throw him down in order that they may be afraid to believe him. And they cried out saying oh oh the just man is also in error and they fulfilled the scripture written in Isaiah let us take away the just man because he is troublesome to us therefore they shall eat the fruit of their doings. So they went up and threw down the just man and said to each other let us stone James the just and they began to stone him for he was not killed by the fall but he turned and knelt down and said I entreat thee Lord God our father forgive them for they know not what they do. And while they were thus stoning him one of the priests of the sons of Rechab the son of the Rechabites who are mentioned by Jeremiah the prophet cried out saying cease what do ye the just one prayeth for you. And one of them who was a fuller took the club with which he beat out clothes and struck the just man on the head and thus he suffered martyrdom. And they buried him on the spot by the temple and his monument still remains by the temple. He became a true witness both to Jews and Greeks that Jesus is the Christ and immediately Vespasian besieged them. These things are related at length by Hegesippus who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem which happened to them immediately after his martyrdom for no other reason than their daring act against him. Josephus at least has not hesitated to testify this in his writings where he says these things happened to the Jews to avenge James the just who was a brother of Jesus that is called the Christ for the Jews slew him although he was a most just man. And the same writer records his death also in the 20th book of his antiquities in the following words but the emperor when he learned of the death of Festus sent Albinus to be procurator of Judea. But the younger Ananus who as we have already said had obtained the high priesthood was of an exceedingly bold and reckless disposition. He belonged moreover to the sect of the Sadducees who are the most cruel of all the in the execution of judgment as we have already shown. Ananus therefore being of this character and supposing that he had a favorable opportunity on account of the fact that Festus was dead and Albinus was still on the way called together the Sanhedrin and brought before them the brother of Jesus the so-called Christ James by name together with some others and accused them of violating the law and condemned them to be stoned. But those in the city who seemed most moderate and skilled in the law were very angry at this and sent secretly to the king requesting him to order Ananus to cease such proceedings. For he had not done right even this first time and certain of them also went to meet Albinus who was journeying from Alexandria and reminded him that it was not lawful for Ananus to summon the Sanhedrin without his knowledge. And Albinus being persuaded by their representations wrote in anger to Ananus threatening him with punishment and the king Agrippa in consequence deprived him of the high priesthood which he had held three months and appointed Jesus the son of Domnius. These things are recorded in regard to James who is said to be the author of the first of the so-called catholic epistles but it is to be observed that when it is disputed at least not many of the ancients have mentioned it as is the case likewise with the epistle that bears the name of Jude which is also one of the seven so-called catholic epistles. Nevertheless we know that these also with the rest have been read publicly in very many churches. Chapter 24 Anianus the first bishop of the church of Alexandria after Mark. When Nero was in the eighth year of his reign Anianus succeeded Mark the evangelist in the administration of the parish of Alexandria. Chapter 25 the persecution under Nero in which Paul and Peter were honored at Rome with martyrdom in behalf of religion. When the government of Nero was now firmly established he began to plunge into unholy pursuits and armed himself even against the religion of the god of the universe. To describe the greatness of his depravity does not lie within the plan of the present work. As there are many indeed that have recorded his history in most accurate narratives everyone may at his pleasure learn from them the coarseness of the man's extraordinary madness under the influence of which after he had accomplished the destruction of so many myriads without any reason he ran into such blood guiltiness that he did not spare even his nearest relatives and dearest friends but destroyed his mother and his brothers and his wife with very many others of his own family as he would private and public enemies with various kinds of deaths. But with all these things this particular in the catalog of his crimes was still wanting that he was the first of the emperors who showed himself an enemy of the divine religion. The Roman Tertullian is likewise a witness of this. He writes as follows, 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. We glory in having such a man the leader in our punishment for whoever knows him can understand that nothing was condemned by Nero unless it was something of great excellence. Thus publicly announcing himself as the first among God's chief enemies he was led on to the slaughter of the apostles. It is therefore recorded that Paul was beheaded in Rome itself and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius a member of the church who arose under Zephyrinus bishop of Rome. He in a published disputation with Proclus the leader of the Phrygian heresy speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid. But I can show the trophies of the apostles for if you will go to the Vatican or to the Ostian Way you will find the trophies of those who laid the foundations of this church. And that they both suffered martyrdom at the same time is stated by Dionysius bishop of Corinth in his epistle to the Romans in the following words. You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth for both of them planted and likewise taught us in our Corinth and they taught together in like manner in Italy and suffered martyrdom at the same time. I have quoted these things in order that the truth of the history might be still more confirmed. Chapter 26. The Jews afflicted with innumerable evils commenced the last war against the Romans. Josephus again after relating many things in connection with the calamity which came upon the whole Jewish nation records in addition to many other circumstances that a great many of the most honorable among the Jews were scourged in Jerusalem itself and then crucified by Florus. It happened that he was procurator of Judea when the war began to be kindled in the 12th year of Nero. Josephus says that at the time a terrible commotion was stirred up throughout all Syria in consequence of the revolt of the Jews and that everywhere the latter were destroyed without mercy like enemies by the inhabitants of the cities so that one could see cities filled with unburied corpses and the dead bodies of the aged scattered about with the bodies of infants and women without even a covering for their nakedness and the whole province full of indescribable calamities while the dread of those things that were threatened was greater than the sufferings themselves which they anywhere endured. Such is the account of and such was the condition of the Jews at that time.