WEBVTT

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BOOK I.

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PART II.

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CHAPTERS FOUR THROUGH SEVEN.

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CHAPTER IV.

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A NEW NATION, A NATION CONFESSEDLY NOT
SMALL, AND NOT DWELLING IN SOME CORNER OF

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THE EARTH, BUT THE MOST NUMEROUS AND PIOUS
OF ALL NATIONS, INDESTRUCTIBLE AND

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UNCONQUERABLE, BECAUSE IT ALWAYS RECEIVES
ASSISTANCE FROM GOD.

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THIS NATION, THUS SUDDENLY APPEARING AT
THE TIME APPOINTED BY THE INSCRUTABLE

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COUNCIL OF GOD, IS THE ONE WHICH HAS BEEN
HONORED BY ALL WITH THE NAME OF CHRIST.

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One of the prophets, when he saw
beforehand with the eye of the divine

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spirit which was to be, was so astonished
at it that he cried out, Who hath heard of

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such things, and who hath spoken thus?

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Hath the earth brought forth in one day,
and hath a nation been born at once?

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And the same prophet gives a hint also of
the name by which the nation was to be

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called, when he says, Those that serve me
shall be called by a new name,

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which shall be blessed upon the earth.

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But although it is clear that we are new,
and that this new name of Christians has

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really but recently been known among all
nations, nevertheless our life and our

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conduct, with our doctrines of religion,
have not been lately invented by us,

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but from the first creation of man,
so to speak, have been established by the

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natural understanding of divinely favored
men of old.

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That this is so, we shall show in the
following way.

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That the Hebrew nation is not new,
but is universally honored on account of

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its antiquity, is known to all.

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The books and writings of this people
contain accounts of ancient men,

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rare indeed and few in number,
but nevertheless distinguished for piety

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and righteousness and every other virtue.

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Of these, some excellent men lived before
the flood, others, of the sons and

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descendants of Noah, lived after it,
among them Abraham, whom the Hebrews

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celebrate as their own founder and
forefather.

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If anyone should assert that all those who
have enjoyed the testimony of

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righteousness from Abraham himself back to
the first man were Christians in fact,

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if not in name, he would not go beyond the
truth.

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For that which the name indicates,
that the Christian man, through the

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knowledge and the teaching of Christ,
is distinguished for temperance and

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righteousness, for patience in life and
manly virtue, and for a profession of

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piety toward the one and only God over
all, all that was zealously practiced by

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them, not less than by us.

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They did not care about circumcision of
the body, neither do we.

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They did not care about observing
Sabbaths, nor do we.

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They did not avoid certain kinds of food,
neither did they regard the other

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distinctions which Moses first delivered
to their posterity to be observed as

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symbols, nor do Christians of the present
day do such things.

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But they also clearly knew the very Christ
of God, for it has already been shown that

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he appeared unto Abraham, that he imparted
revelations to Isaac, that he talked with

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Jacob, that he held converse with Moses
and with the prophets that came after.

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Hence you will find those divinely favored
men honored with the name of Christ,

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according to the passage which says of
them, Touch not my Christs, and do my

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prophets no harm.

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So that it is clearly necessary to
consider that religion, which has lately

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been preached to all nations through the
teaching of Christ, the first and most

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ancient of all religions, and the one
discovered by those divinely favored men

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in the age of Abraham.

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If it is said that Abraham, a long time
afterward, was given the command of

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circumcision, we reply that nevertheless
before this it was declared that he had

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received the testimony of righteousness
through faith.

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As the divine word says, Abraham believed
in God, and it was counted unto him for

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righteousness.

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And indeed, unto Abraham, who was thus
before his circumcision a justified man,

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there was given by God, who revealed
himself unto him, but this was Christ

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himself, the word of God, a prophecy in
regard to those who in coming ages should

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be justified in the same way as he.

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The prophecy was in the following words,
And in thee shall all the tribes of the

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earth be blessed.

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And again, he shall become a nation great
and numerous, and in him shall all the

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nations of the earth be blessed.

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It is permissible to understand this as
fulfilled in us, for he, having renounced

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the superstition of his fathers and the
former error of his life, and having

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confessed the one God over all,
and having worshiped him with deeds of

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virtue, and not with the service of the
law which was afterward given by Moses,

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was justified by faith in Christ,
the word of God, who appeared unto him.

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To him, then, who was a man of this
character, it was said that all the tribes

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and all the nations of the earth should be
blessed in him.

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But that very religion of Abraham has
reappeared at the present time,

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practiced in deeds more efficacious than
words, by Christians alone throughout the

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world.

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What, then, should prevent the confession
that we who are of Christ practice one and

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the same mode of life, and have one and
the same religion as those divinely

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favored men of old?

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Whence it is evident that the perfect
religion committed to us by the teaching

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of Christ is not new and strange,
but, if the truth must be spoken,

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it is the first and the true religion.

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This may suffice for this subject.

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CHAPTER V.

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THE TIME OF HIS APPEARANCE AMONG MEN And
now, after this necessary introduction to

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our proposed history of the Church,
we can enter, so to speak, upon our

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journey, beginning with the appearance of
our Savior in the flesh.

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And we invoke God, the Father of the Word,
and Him of whom we have been speaking,

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Jesus Christ Himself, our Savior and Lord,
the heavenly Word of God, as our aid and

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fellow-laborer in the narration of the
truth.

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It was in the forty-second year of the
reign of Augustus, and the twenty-eighth

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after the subjugation of Egypt and the
death of Antony and Cleopatra,

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with whom the dynasty of the Ptolemies in
Egypt came to an end, that our Savior and

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Lord Jesus Christ was born in Bethlehem of
Judea, according to the prophecies which

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had been uttered concerning Him.

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His birth took place during the first
census, while Cyrenius was governor of

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Syria.

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Flavius Josephus, the most celebrated of
Hebrew historians, also mentions this

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census, which was taken during Cyrenius'
term of office.

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In the same connection, he gives an
account of the uprising of the Galileans,

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which took place at that time,
of which also Luke, among our writers,

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has made mention in the Acts, in the
following words.

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After this man rose up Judas of Galilee in
the days of the taxing, and drew away a

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multitude after him, he also perished,
and all, even as many as obeyed him,

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were dispersed.

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The above-mentioned author, in the
Eighteenth Book of his Antiquities,

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in agreement with these words,
adds the following, which we quote

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exactly.

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Cyrenius, a member of the Senate,
one who had held other offices and had

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passed through them all to the consulship,
a man also of great dignity in other

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respects, came to Syria with a small
retinue, being sent by Caesar to be a

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judge of the nation and to make an
assessment of their property.

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And after a little, he says, But Judas,
a Golanite, from a city called Gamala,

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taking with him Saducus, a Pharisee,
urged the people to revolt, both of them

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saying that the taxation meant nothing
else than downright slavery, and exhorting

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the nation to defend their liberty.

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And in the Second Book of his History of
the Jewish War, he writes as follows

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concerning the same man.

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At this time a certain Galilean,
whose name was Judas, persuaded his

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countrymen to revolt, declaring that they
were cowards if they submitted to pay

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tribute to the Romans, and if they
endured, besides God, masters who were

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mortal.

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These things are recorded by Josephus.

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Chapter 6 About the time of Christ,
in accordance with prophecy, the rulers

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who had governed the Jewish nation in
regular succession from the days of

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antiquity came to an end, and Herod,
the first foreigner, became king.

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When Herod, the first ruler of foreign
blood, became king, the prophecy of Moses

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received its fulfillment, according to
which there should not be wanting a prince

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of Judah, nor a ruler from his loins,
until he come for whom it is reserved.

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The latter, he also shows, was to be the
expectation of the nations.

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This prediction remained unfulfilled so
long as it was permitted them to live

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under rulers from their own nation,
that is, from the time of Moses to the

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reign of Augustus.

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Under the latter, Herod, the first
foreigner, was given the kingdom of the

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Jews by the Romans.

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As Josephus relates, he was an Idumean on
his father's side and an Arabian on his

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mother's.

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But Africanus, who was also no common
writer, says that they who were more

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accurately informed about him report that
he was a son of Antipater, and that the

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latter was the son of a certain Herod of
Ascalon, one of the so-called servants of

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the temple of Apollo.

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This Antipater, having been taken a
prisoner while a boy by Idumean robbers,

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lived with them because his father,
being a poor man, was unable to pay a

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ransom for him.

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Growing up in their practices,
he was afterward befriended by Herconus,

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the high priest of the Jews.

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A son of his was that Herod who lived in
the times of our Savior.

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When the kingdom of the Jews had devolved
upon such a man, the expectation of the

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nations was, according to prophecy,
already at the door.

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For with him their princes and governors,
who had ruled in regular succession from

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the time of Moses, came to an end.

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Before their captivity and their
transportation to Babylon, they were ruled

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by Saul first, and then by David,
and before the kings leaders governed them

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who were called judges, and who came after
Moses and his successor Jesus.

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After their return from Babylon,
they continued to have without

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interruption an aristocratic form of
government with an oligarchy.

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For the priests had the direction of
affairs until Pompey, the Roman general,

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took Jerusalem by force and defiled the
holy places by entering the very innermost

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sanctuary of the temple.

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Aristobulus, who, by the right of ancient
succession, had been up to that time both

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king and high priest, he sent with his
children in chains to Rome, and gave to

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Herconus, brother of Aristobulus,
the high priesthood, while the whole

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nation of the Jews was made tributary to
the Romans from that time.

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But Herconus, who was the last of the
regular line of high priests, was very

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soon afterward taken prisoner by the
Parthians, and Herod, the first foreigner,

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as I have already said, was made king of
the Jewish nation by the Roman senate and

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by Augustus.

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Under him, Christ appeared in bodily
shape, and the expected salvation of the

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nations and their calling followed in
accordance with prophecy.

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From this time the princes and rulers of
Judah, I mean of the Jewish nation,

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came to an end, and as a natural
consequence the order of the high

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priesthood, which from ancient times had
proceeded regularly in closest succession

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from generation to generation,
was immediately thrown into confusion.

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Of these things, Josephus is also a
witness, who shows that when Herod was

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made king by the Romans, he no longer
appointed the high priests from the

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ancient line, but gave the honor to
certain obscure persons.

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A course similar to that of Herod in the
appointment of the priests was pursued by

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his son Archelaus, and after him by the
Romans, who took the government into their

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own hands.

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The same writer shows that Herod was the
first that locked up the sacred garment of

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the high priest under his own seal,
and refused to permit the high priests to

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keep it for themselves.

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The same course was followed by Archelaus
after him, and after Archelaus by the

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Romans.

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These things have been recorded by us in
order to show that another prophecy has

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been fulfilled in the appearance of our
Savior, Jesus Christ.

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For the scripture in the book of Daniel,
having expressly mentioned a certain

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number of weeks until the coming of
Christ, of which we have treated in other

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books, most clearly prophesies that after
the completion of those weeks the unction

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among the Jews should totally perish.

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And this, it has been clearly shown,
was fulfilled at the time of the birth of

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our Savior, Jesus Christ.

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This has been necessarily premised by us
as a proof of the correctness of the time.

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Chapter 7.

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The alleged discrepancy in the Gospels in
regard to the genealogy of Christ.

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Matthew and Luke in their Gospels have
given us the genealogy of Christ

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differently, and many suppose that they
are at variance with one another.

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Since, as a consequence, every believer in
ignorance of the truth has been zealous to

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invent some explanation which shall
harmonize the two passages, permit us to

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subjoin the account of the matter which
has come down to us, and which is given by

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Africanus, who was mentioned by us just
above, in his epistle to Aristides,

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where he discusses the harmony of the
Gospel genealogies.

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After refuting the opinions of others as
forced and deceptive, he gives the account

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which he had received from tradition in
these words.

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For whereas the names of the generations
were reckoned in Israel either according

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to nature or according to law,
according to nature by the succession of

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legitimate offspring, and according to law
whenever another raised up a child to the

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name of a brother dying childless.

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For because a clear hope of resurrection
was not yet given, they had a

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representation of the future promised by a
kind of mortal resurrection, in order that

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the name of the one deceased might be
perpetuated.

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Whereas, then, some of those who are
inserted in this genealogical table

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succeeded by natural descent, the son to
the father, while others, though born of

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one father, were ascribed by name to
another, mention was made of both of those

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who were progenitors in fact, and of those
who were so only in name.

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Thus neither of the Gospels is in error,
for one reckons by nature, the other by

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law.

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For the line of descent from Solomon and
that from Nathan were so involved,

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the one with the other, by the raising up
of children to the childless, and by

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second marriages, that the same persons
are justly considered to belong at one

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time to one, at another time to another,
that is, at one time to the reputed

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fathers, at another to the actual fathers.

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So that both these accounts are strictly
true, and come down to Joseph with

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considerable intricacy indeed,
yet quite accurately.

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But in order that what I have said may be
made clear, I shall explain the

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interchange of the generations.

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If we reckon the generations from David
through Solomon, the third from the end is

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found to be Matan, who begat Jacob,
the father of Joseph.

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But if, with Luke, we reckon them from
Nathan, the son of David, in like manner

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the third from the end is Melchi,
whose son Eli was the father of Joseph.

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For Joseph was the son of Eli,
the son of Melchi.

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Joseph therefore being the object proposed
to us, it must be shown how it is that

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each is recorded to be his father,
both Jacob, who derived his descent from

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Solomon, and Eli, who derived his from
Nathan.

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First how it is that these two,
Jacob and Eli, were brothers, and then how

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it is that their fathers, Matan and
Melchi, although of different families,

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are declared to be grandfathers of Joseph.

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Matan and Melchi, having married in
succession the same woman, begat children,

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who were uterine brothers, for the law did
not prohibit a widow, whether such by

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divorce or by the death of her husband,
from marrying another.

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By Esther then, for this was the woman's
name, according to tradition, Matan,

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a descendant of Solomon, first begat
Jacob.

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And when Matan was dead, Melchi,
who traced his descent back to Nathan,

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being of the same tribe but another
family, married her as before said,

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and begat a son, Eli.

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Thus we shall find the two, Jacob and Eli,
although belonging to different families,

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yet brethren by the same mother.

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Of these the one, Jacob, when his brother
Eli had died childless, took the latter's

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wife and begat by her a son, Joseph,
his own son by nature and in accordance

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with reason.

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Wherefore also it is written, Jacob begat
Joseph.

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But according to law he was the son of
Eli, for Jacob, being the brother of the

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latter, raised up seed to him.

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Hence the genealogy traced through him
will not be rendered void, which the

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evangelist in his enumeration gives thus,
Jacob begat Joseph.

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But Luke, on the other hand, says,
who was the son, as was supposed,

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for this he also adds, of Joseph,
the son of Eli, the son of Melchi,

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for he could not more clearly express the
generation according to law.

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And the expression he begat he has omitted
in his genealogical table up to the end,

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tracing the genealogy back to Adam,
the son of God.

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This interpretation is neither incapable
of proof nor is it an idle conjecture.

19:16.870 --> 19:21.830
For the relatives of our Lord according to
the flesh, whether with the desire of

19:21.830 --> 19:26.610
boasting or simply wishing to state the
fact, in either case truly, have handed

19:26.610 --> 19:27.930
down the following account.

19:29.090 --> 19:34.630
Some Idumean robbers, having attacked
Ascalon, a city of Palestine, carried away

19:34.630 --> 19:39.050
from a temple of Apollo, which stood near
the walls, in addition to other booty,

19:39.550 --> 19:42.810
Antipater, son of a certain temple slave
named Herod.

19:43.290 --> 19:47.930
And since the priest was not able to pay
the ransom for his son, Antipater was

19:47.930 --> 19:53.170
brought up in the customs of the Idumeans
and afterward was befriended by Hercanus,

19:53.310 --> 19:54.630
the high priest of the Jews.

19:55.950 --> 20:00.810
And having been sent by Hercanus on an
embassy to Pompey, and having restored to

20:00.810 --> 20:05.290
him the kingdom which had been invaded by
his brother Aristobulus, he had the good

20:05.290 --> 20:07.830
fortune to be named procurator of
Palestine.

20:08.890 --> 20:12.670
But Antipater, having been slain by those
who were envious of his great good

20:12.670 --> 20:18.170
fortune, was succeeded by his son Herod,
who was afterward, by a decree of the

20:18.170 --> 20:21.790
senate, made king of the Jews under Antony
and Augustus.

20:22.430 --> 20:25.150
His sons were Herod and the other
Tetrarchs.

20:25.650 --> 20:28.550
These accounts agree also with those of
the Greeks.

20:30.270 --> 20:34.970
But as there had been kept in the archives
up to that time the genealogies of the

20:34.970 --> 20:39.590
Hebrews, as well as those who traced their
lineage back to proselytes, such as Achior

20:39.590 --> 20:44.090
the Ammonite and Ruth the Moabitess,
and to those who were mingled with the

20:44.090 --> 20:48.670
Israelites and came out of Egypt with
them, Herod, inasmuch as the lineage of

20:48.670 --> 20:53.050
the Israelites contributed nothing to his
advantage, and since he was goaded with

20:53.050 --> 20:58.030
the consciousness of his own ignoble
extraction, burned all the genealogical

20:58.030 --> 21:02.690
records, thinking that he might appear of
noble origin if no one else were able,

21:03.050 --> 21:07.270
from the public registers, to trace back
his lineage to the patriarchs or

21:07.270 --> 21:10.930
proselytes, and to those mingled with them
who were called geori.

21:13.130 --> 21:17.370
A few of the careful, however,
having obtained private records of their

21:17.370 --> 21:21.570
own, either by remembering the names or by
getting them in some other way from the

21:21.570 --> 21:25.910
registers, pride themselves on preserving
the memory of their noble extraction.

21:26.670 --> 21:31.590
Among these are those already mentioned,
called desposenai, on account of their

21:31.590 --> 21:33.530
connection with the family of the Savior.

21:34.270 --> 21:38.990
Coming from Nazara and Kokabah,
villages of Judea, into other parts of the

21:38.990 --> 21:43.910
world, they drew the aforesaid genealogy
from memory and from the Book of Daily

21:43.910 --> 21:45.830
Records as faithfully as possible.

21:47.950 --> 21:52.990
Whether then the case stand thus or not,
no one could find a clearer explanation,

21:52.990 --> 21:56.570
according to my own opinion and that of
every candid person.

21:57.110 --> 22:02.030
And let this suffice us, for although we
can urge no testimony in its support,

22:02.450 --> 22:04.730
we have nothing better or truer to offer.

22:05.150 --> 22:07.610
In any case, the gospel states the truth.

22:08.150 --> 22:12.550
And at the end of the same epistle,
he adds these words, Mathan, who was

22:12.550 --> 22:14.690
descended from Solomon, begot Jacob.

22:15.170 --> 22:18.970
And when Mathan was dead, Melchi,
who was descended from Nathan,

22:19.090 --> 22:20.890
begot Eli by the same woman.

22:21.530 --> 22:24.110
Eli and Jacob were thus uterine brothers.

22:24.630 --> 22:29.970
Eli having died childless, Jacob raised up
seed to him, begetting Joseph,

22:30.250 --> 22:33.590
his own son by nature, but by law the son
of Eli.

22:34.130 --> 22:36.170
Thus Joseph was the son of both.

22:37.770 --> 22:39.490
Thus far, Africanus.

22:40.130 --> 22:45.110
And the lineage of Joseph being thus
traced, Mary also is virtually shown to be

22:45.110 --> 22:48.890
of the same tribe with him, since,
according to the law of Moses,

22:49.250 --> 22:51.970
intermarriages between different tribes
were not permitted.

22:52.870 --> 22:57.550
For the command is to marry one of the
same family and lineage, so that the

22:57.550 --> 23:00.250
inheritance may not pass from tribe to
tribe.

23:00.870 --> 23:02.270
This may suffice here.

23:04.210 --> 23:06.530
End of Book 1, Part 2