Jesus in Josephus – “not extinct at this day”

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by Neil Godfrey

Continued from the previous post, Jesus in Josephus, pts 5-12.

Eusebius quotes a reference in Josephus to Jesus that survives today in all manuscripts:

Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.

To take the TF phrase by phrase (based on Ken Olson’s 13 phrase points) and see how much is truly Josephan and how much Eusebian, and if Josephan, in what Eusebian context. . . .

13. has not failed to this day / up until now

Josephus does not use this phrase, eis eti te nun, but he does use similar phrasing (e.g. eti nun, kai nun eti) to express a similar idea.

However, Josephus nowhere uses this idea of “up until now” to convey a meaning of something being proven to be true and “of God” because it has survived “even until now, today”.

Such a meaning, however, is conveyed every time Eusebius uses this phrase, and he uses it very often. Doherty cites Jay Raskin’s observation that this phrase is a veritable signature phrase of Eusebius.

Raskin quotes several passages from the Theophany, Adversus Hieroclem, the Demonstratio and History of the Church, all of which use this characteristic [signature phrase]. It is extremely important for Eusebius, as a proof of their veracity and divine nature, that things of the past have survived to this day and continue to be strong. He uses phrases such as “to our times,” “even to the present day,” “even until now.” For example, in the Theophany, in discussing Jesus’ miracles:

“Nor was it only that He impressed on the souls of those who immediately followed Him such power . . . but also . . . on those who came afterwards; and on those even to this present, and (who live) in our own times. How does this not transcent every sort of miracle? [i.e., by other alleged miracle workers]”

Olson notes the same Eusebian usage in Contra Hieroclem 4, the book in which Eusebius seems to narrate a blueprint for what later emerged in the Testimonium Flavianum:

He alone established a school of sober and chaste living that has survived him . . . and even now wins over to his divine teaching multitudes from all sides by the myriad.

Compare my earlier discussion on Contra Hieroclem 4 and how it has the appearance of being a template for the Testimonium.

Many attempt to claim that this passage in the TF conveys a derogatory tone, as would be appropriate from the pen of Josephus. It does not — unless one reads such a tone into it. It is a neutral statement, in and of itself, if ever there was one. To suggest it does convey anything negative is wishful thinking. It is also thinking in isolation from the rest of the passage. It continues the thought begun with the implied praise for the followers of Jesus when they did not forsake him even at his death. Linked in thought to this earlier passage, this claim that the Christians are still around even up till now is, if anything, a positive claim.

Next post will look at how Josephus uses digressions and footnotes and whether the Testimonium Flavianum conforms to type. Also another look at the likelihood of Josephus having said anything mildly positive or neutral about Jesus.

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Neil Godfrey

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