Book One, Part Three, of Eusebius' Church History.
CHAPTER VIII.
THE CRUELTY OF HEROD TOWARD THE INFANTS AND THE MANNER OF HIS DEATH.
When Christ was born, according to the prophecies, in Bethlehem of Judea,
at the time indicated, Herod was not a little disturbed by the inquiry of the
Magi who came from the east, asking where he who was born king of the Jews was to be
found.
For they had seen his star, and this was their reason for taking so long a journey,
for they earnestly desired to worship the infant as God.
For he imagined that his kingdom might be endangered, and he inquired therefore of
the doctors of the law, who belonged to the Jewish nation, where they expected
Christ to be born.
When he learned that the prophecy of Micah announced that Bethlehem was to be his
birthplace, he commanded, in a single edict, all the male infants in Bethlehem
and all its borders that were two years of age or less, according to the time which
he had accurately ascertained from the Magi, to be slain, supposing that Jesus,
as was indeed likely, would share the same fate as the others of his own age.
But the child anticipated the snare, being carried into Egypt by his parents,
who had learned from an angel that appeared unto them what was about to
happen.
These things are recorded by the Holy Scriptures in the Gospel.
It is worthwhile, in addition to this, to observe the reward which Herod received
for his daring crime against Christ and those of the same age.
For immediately, without the least delay, the divine vengeance overtook him while he
was still alive, and gave him a foretaste of what he was to receive after death.
It is not possible to relate here how he tarnished the supposed felicity of his
reign by successive calamities in his family, by the murder of wife and
children, and others of his nearest relatives and dearest friends.
The account, which casts every other tragic drama into the shade, is detailed
at length in the Histories of Josephus.
How, immediately after his crime against our Savior and the other infants,
the punishment sent by God drove him on to his death, we can best learn from the
words of that historian, who, in the seventeenth book of his Antiquities of the
Jews, writes as follows concerning his end.
But the disease of Herod grew more severe, God inflicting punishment for his crimes.
For a slow fire burned in him which was not so apparent to those who touched him,
but augmented his internal distress.
For he had a terrible desire for food which it was not possible to resist.
He was affected also with ulceration of the intestines, and with especially severe
pains in the colon, while a watery and transparent humor settled about his feet.
He suffered also from a similar trouble in his abdomen.
Nay more, his privy member was putrefied and produced worms.
He found also excessive difficulty in breathing, and it was particularly
disagreeable because of the offensiveness of the odor and the rapidity of
respiration.
He had convulsions also in every limb which gave him uncontrollable strength.
It was said, indeed, by those who possessed the power of divination and
wisdom to explain such events, that God had inflicted this punishment
upon the king on account of his great impiety.
The writer mentioned above recounts these things in the work referred to.
And in the second book of his history, he gives a similar account of the same
Herod, which runs as follows.
The disease then seized upon his whole body and distracted it by various
torments.
For he had a slow fever, and the itching of the skin of his whole body was
insupportable.
He suffered also from continuous pains in his colon, and there were swellings on his
feet like those of a person suffering from dropsy, while his abdomen was inflamed and
his privy member so putrefied as to produce worms.
Besides this, he could breathe only in an upright posture, and then only with
difficulty.
And he had convulsions in all his limbs, so that the diviners said that his
diseases were a punishment.
But he, although wrestling with such sufferings, nevertheless clung to life and
hoped for safety, and devised methods of cure.
For instance, crossing over Jordan, he used the warm baths at Kalarho,
which flow into the lake as faulteties, but are themselves sweet enough to drink.
His physicians here thought that they could warm his whole body again by means
of heated oil, but when they had let him down into a tub filled with oil,
his eyes became weak and turned up like the eyes of a dead person.
But when his attendants raised an outcry, he recovered at the noise.
But finally, despairing of a cure, he commanded about fifty drachmas to be
distributed among the soldiers, and great sums to be given to his generals
and friends.
Then returning, he came to Jericho, where, being seized with melancholy,
he planned to commit an impious deed, as if challenging death itself.
For collecting from every town the most illustrious men of all Judea, he commanded
that they be shut up in the so-called Hippodrome.
And having summoned Salome, his sister, and her husband Alexander, he said,
I know that the Jews will rejoice at my death, but I may be lamented by others and
have a splendid funeral, if you are willing to perform my commands.
When I shall expire, surround these men, who are now under guard, as quickly as
possible with soldiers, and slay them, in order that all Judea and every house
may weep for me even against their will.
And after a little, Josephus says, and again he was so tortured by want of
food and by a convulsive cough that, overcome by his pains, he planned to
anticipate his fate.
Taking an apple, he asked also for a knife, for he was accustomed to cut apples
and eat them.
Then looking round to see that there was no one to hinder, he raised his right hand
as if to stab himself.
In addition to these things, the same writer records that he slew another of his
own sons before his death, the third one slain by his command, and that immediately
afterward he breathed his last, not without excessive pain.
Such was the end of Herod, who suffered a just punishment for his slaughter of the
children of Bethlehem, which was the result of his plots against our Savior.
After this, an angel appeared in a dream to Joseph in Egypt, and commanded him to
go to Judea with the child and its mother, revealing to him that those who had sought
the life of the child were dead.
To this the evangelist adds, but when he heard that Archelaus did reign in the room
of his father Herod, he was afraid to go thither.
Notwithstanding being warned of God in a dream, he turned aside into the parts of
Galilee.
Chapter 9 The Times of Pilate The historian already mentioned agrees with
the evangelist in regard to the fact that Archelaus succeeded to the government
after Herod.
He records the manner in which he received the kingdom of the Jews by the will of his
father Herod and by the decree of Caesar Augustus, and how, after he had reigned
ten years, he lost his kingdom, and his brothers Philip and Herod the
Younger, with Lysanias, still ruled their own tetrarchies.
The same writer, in the eighteenth book of his Antiquities, says that about the
twelfth year of the reign of Tiberius, who had succeeded to the empire after
Augustus had ruled fifty-seven years, Pontius Pilate was entrusted with the
government of Judea, and that he remained there ten full years, almost until the
death of Tiberius.
Accordingly, the forgery of those who have recently given currency to acts against
our Savior is clearly proved, for the very date given in them shows the falsehood of
their fabricators.
For the things which they have dared to say concerning the passion of the Savior
are put into the fourth consulship of Tiberius, which occurred in the seventh
year of his reign, at which time it is plain that Pilate was not yet ruling in
Judea, if the testimony of Josephus is to be believed, who clearly shows in the
above-mentioned work that Pilate was made procurator of Judea by Tiberius in the
twelfth year of his reign.
Chapter 10 The High Priests of the Jews Under Whom Christ Taught It was in the
fifteenth year of the reign of Tiberius, according to the evangelist, and in the
fourth year of the governorship of Pontius Pilate, while Herod and Lysanias and
Philip were ruling the rest of Judea, that our Savior and Lord, Jesus the Christ
of God, being about thirty years of age, came to John for baptism and began the
promulgation of the gospel.
The divine scripture says, moreover, that he passed the entire time of his
ministry under the high priests Annas and Caiaphas, showing that in the time which
belonged to the priesthood of those two men, the whole period of his teaching was
completed.
Since he began his work during the high priesthood of Annas, and taught until
Caiaphas held the office, the entire time does not comprise quite four years.
For the rights of the law, having been already abolished since that time,
the customary usages in connection with the worship of God, according to which the
high priest acquired his office by hereditary descent and held it for life,
were also annulled, and there were appointed to the high priesthood by the
Roman governors, now one and now another person, who continued in office not more
than one year.
Josephus relates that there were four high priests in succession from Annas to
Caiaphas.
Thus, in the same Book of the Antiquities, he writes as follows.
Valerius Gradus, having put an end to the priesthood of Annanus, appoints Ishmael,
the son of Fabi, high priest.
And having removed him after a little, he appoints Eleazar, the son of Annanus,
the high priest, to the same office.
And having removed him also at the end of a year, he gives the high priesthood to
Simon, the son of Camathus.
But he likewise held the honor no more than a year, when Josephus, also called
Caiaphas, succeeded him.
Accordingly, the whole time of our Savior's ministry is shown to have been
not quite four full years.
Four high priests, from Annas to the accession of Caiaphas, having held office
a year each.
The Gospel, therefore, has rightly indicated Caiaphas as the high priest
under whom the Savior suffered.
From which also we can see that the time of our Savior's ministry does not disagree
with the foregoing investigation.
Our Savior and Lord, not long after the beginning of His ministry, called the
twelve apostles, and these alone of all His disciples He named apostles,
as in a special honor.
And again He appointed seventy others, whom He sent out two by two, before His
face, into every place and city, whither He Himself was about to come.
Chapter 11.
Testimonies in regard to John the Baptist and Christ.
Not long after this, John the Baptist was beheaded by the younger Herod,
as is stated in the Gospels.
Josephus also records the same fact, making mention of Herodias by name,
and stating that, although she was the wife of his brother, Herod made her his
own wife after divorcing his former lawful wife, who was the daughter of Aretas,
king of Petra, and separating Herodias from her husband while he was still alive.
It was on her account also that he slew John and waged war with Aretas because of
the disgrace inflicted on the daughter of the latter.
Josephus relates that in this war, when they came to battle, Herod's entire
army was destroyed, and that he suffered this calamity on account of his crime
against John.
The same Josephus confesses in this account that John the Baptist was an
exceedingly righteous man, and thus agrees with the things written of him in the
Gospels.
He records also that Herod lost his kingdom on account of the same Herodias,
and that he was driven into banishment with her, and condemned to live at Vienne
in Gaul.
He relates these things in the 18th book of the Antiquities, where he writes of
John in the following words, It seemed to some of the Jews that the army of Herod
was destroyed by God, who most justly avenged John, called the Baptist.
For Herod slew him, a good man and one who exhorted the Jews to come and receive
baptism, practicing virtue and exercising righteousness toward each other and toward
God.
For baptism would appear acceptable unto him when they employed it, not for the
remission of certain sins, but for the purification of the body, as the soul had
been already purified in righteousness.
And when others gathered about him, for they found much pleasure in listening
to his words, Herod feared that his great influence might lead to some sedition,
for they appeared ready to do whatever he might advise.
He therefore considered it much better, before any new thing should be done under
John's influence, to anticipate it by slaying him, than to repent after
revolution had come, and when he found himself in the midst of difficulties.
On account of Herod's suspicion, John was sent in bonds to the
above-mentioned citadel of Machairah, and there slain.
After relating these things concerning John, he makes mention of our Savior in
the same work, in the following words.
And there lived at that time Jesus, a wise man, if indeed it be proper to call
him a man.
For he was a doer of wonderful works, and a teacher of such men as received the
truth in gladness.
And he attached to himself many of the Jews, and many also of the Greeks.
He was the Christ.
When Pilate, on the accusation of our principal men, condemned him to the cross,
those who had loved him in the beginning did not cease loving him.
For he appeared unto them again, alive on the third day, the divine
prophets having told these and countless other wonderful things concerning him.
Moreover, the race of Christians, named after him, continues down to the
present day.
Since an historian, who is one of the Hebrews themselves, has recorded in his
work these things concerning John the Baptist and our Savior, what excuse is
there left for not convicting them of being destitute of all shame, who have
forged the acts against them?
But let this suffice here.
Chapter 12 The Disciples of Our Savior The names of the apostles of our Savior are
known to everyone from the Gospels.
But there exists no catalogue of the seventy disciples.
Barnabas, indeed, is said to have been one of them, of whom the Acts of the Apostles
makes mention in various places, and especially Paul in his epistle to the
Galatians.
They say that Sosthenes also, who wrote to the Corinthians with Paul, was one of
them.
This is the account of Clement in the fifth book of his Hypotipuses,
in which he also says that Cephas was one of the seventy disciples, a man who bore
the same name as the apostle Peter, and the one concerning whom Paul says,
When Cephas came to Antioch, I withstood him to his face.
Matthias, also, who was numbered with the apostles in the place of Judas,
and the one who was honored by being made a candidate with him, are likewise said to
have been deemed worthy of the same calling with the seventy.
They say that Thaddeus also was one of them, concerning whom I shall presently
relate an account which has come down to us.
And upon examination you will find that our Savior had more than seventy
disciples, according to the testimony of Paul, who says that after his resurrection
from the dead he appeared first to Cephas, then to the twelve, and after them to
above five hundred brethren at once, of whom some had fallen asleep,
but the majority were still living at the time he wrote.
Afterwards, he says he appeared unto James, who was one of the so-called
brethren of the Savior.
But, since in addition to these there were many others who were called apostles,
in imitation of the twelve, as was Paul himself, he adds, afterward he appeared to
all the apostles.
So much in regard to these persons.
But the story concerning Thaddeus is as follows.
CHAPTER XIII.
NARRATIVE CONCERNING THE PRINCE OF THE EDESCENES The divinity of our Lord and
Savior Jesus Christ, being noised abroad among all men on account of his
wonder-working power, he attracted countless numbers from foreign countries
lying far away from Judea, who had the hope of being cured of their diseases and
of all kinds of sufferings.
For instance, the king Abgaras, who ruled with great glory the nations
beyond the Euphrates, being afflicted with a terrible disease which it was beyond the
power of human skill to cure, when he heard of the name of Jesus, and of his
miracles, which were attested by all with one accord, sent a message to him by a
courier, and begged him to heal his disease.
But he did not at that time comply with his request.
Yet he deemed him worthy of a personal letter in which he said that he would send
one of his disciples to cure his disease, and at the same time promised salvation to
himself and all his house.
Not long afterward his promise was fulfilled.
For after his resurrection from the dead and his ascent into heaven, Thomas,
one of the twelve apostles, under divine impulse sent Thaddeus, who was also
numbered among the seventy disciples of Christ, to Edessa as a preacher and
evangelist of the teaching of Christ.
And all that our Savior had promised received through him its fulfillment.
You have written evidence of these things taken from the archives of Edessa,
which was at that time a royal city.
For in the public registers there, which contain accounts of ancient times
and the acts of Abgaras, these things have been found preserved down to the present
time.
But there is no better way than to hear the epistles themselves, which we have
taken from the archives, and have literally translated from the Syriac
language in the following manner.
Copy of an epistle written by Abgaras the ruler to Jesus, and sent to him at
Jerusalem by Ananias the swift courier.
Abgaras, ruler of Edessa, to Jesus the excellent Savior who has appeared in the
country of Jerusalem, greeting.
I have heard the reports of thee and of thy cures as performed by thee without
medicines or herbs.
For it is said that thou makest the blind to see and the lame to walk, that thou
cleansest lepers, and castest out impure spirits and demons, and that thou healest
those afflicted with lingering disease, and raisest the dead.
And having heard all these things concerning thee, I have concluded that one
of two things must be true, either thou art God, and having come down from heaven
thou doest these things, or else thou, who doest these things, art the Son of
God.
I have therefore written to thee to ask thee that thou wouldest take the trouble
to come to me and heal the disease which I have.
For I have heard that the Jews are murmuring against thee and are plotting to
injure thee.
But I have a very small yet noble city which is great enough for us both.
The answer of Jesus to the ruler Abgaras by the courier Ananias.
Blessed art thou who has believed in me without having seen me.
For it is written concerning me that they who have seen me will not believe in me,
and that they who have not seen me will believe and be saved.
But in regard to what thou hast written me, that I should come to thee,
it is necessary for me to fulfill all things here for which I have been sent,
and after I have fulfilled them thus, to be taken up again to him that sent me.
But after I have been taken up, I will send to thee one of my disciples,
that he may heal thy disease and give life to thee and thine.
To these epistles there was added the following account in the Syriac language.
After the ascension of Jesus, Judas, who was also called Thomas, sent to him
Thaddeus, an apostle, one of the seventy.
When he was come, he lodged with Tobias, the son of Tobias.
When the report of him got abroad, it was told Abgaras that an apostle of
Jesus was come, as he had written him.
Thaddeus began then, in the power of God, to heal every disease and infirmity,
insomuch that all wondered.
And when Abgaras heard of the great and wonderful things which he did,
and of the cures which he performed, he began to suspect that he was the one of
whom Jesus had written him, saying, After I have been taken up, I will send to
thee one of my disciples who will heal thee.
Therefore, summoning Tobias, with whom Thaddeus lodged, he said, I have heard
that a certain man of power has come and is lodging in thy house.
Bring him to me.
And Tobias coming to Thaddeus said to him, The ruler Abgaras summoned me and told me
to bring thee to him, that thou mightest heal him.
And Thaddeus said, I will go, for I have been sent to him with power.
Tobias therefore arose early on the following day, and taking Thaddeus,
came to Abgaras.
And when he came, the nobles were present and stood about Abgaras.
And immediately upon his entrance a great vision appeared to Abgaras in the
countenance of the apostle Thaddeus.
When Abgaras saw it, he prostrated himself before Thaddeus, while all those who stood
about were astonished, for they did not see the vision which appeared to Abgaras
alone.
He then asked Thaddeus if he were in truth a disciple of Jesus the Son of God,
who had said to him, I will send thee one of my disciples, who shall heal thee and
give thee life.
And Thaddeus said, Because thou hast mightily believed in him that sent me,
therefore have I been sent unto thee.
And still further, if thou believest in him, the petitions of thy heart shall be
granted thee as thou believest.
And Abgaras said to him, So much have I believed in him that I wished to take an
army and destroy those Jews who crucified him, had I not been deterred from it by
reason of the dominion of the Romans.
And Thaddeus said, Our Lord has fulfilled the will of his father, and having
fulfilled it, has been taken up to his father.
And Abgaras said to him, I too have believed in him and in his father.
And Thaddeus said to him, Therefore I place my hand upon thee in his name.
And when he had done it, immediately Abgaras was cured of the disease and of
the suffering which he had.
And Abgaras marveled that as he had heard concerning Jesus, so he had received in
very deed through his disciple Thaddeus, who healed him without medicines and
herbs, and not only him, but also Abdas, the son of Abdas, who was afflicted with
the gout, for he too came to him and fell at his feet, and having received a
benediction by the imposition of his hands, he was healed.
The same Thaddeus cured also many other inhabitants of the city, and did wonders
and marvelous works, and preached the word of God.
And afterward Abgaras said, Thou, O Thaddeus, doest these things with the
power of God, and we marvel.
But in addition to these things, I pray thee to inform me in regard to the
coming of Jesus, how he was born, and in regard to his power, by what power
he performed those deeds of which I have heard.
And Thaddeus said, Now indeed will I keep silence, since I have been sent to
proclaim the word publicly.
But to-morrow assemble for me all thy citizens, and I will preach in their
presence and so among them the word of God, concerning the coming of Jesus,
how he was born, and concerning his mission, for what purpose he was sent by
the Father, and concerning the power of his works, and the mysteries which he
proclaimed in the world, and by what power he did these things, and concerning his
new preaching, and his abasement and humiliation, and how he humbled himself,
and died and debased his divinity, and was crucified, and descended into
Hades, and burst the bars which from eternity had not been broken, and raised
the dead, for he descended alone, but rose with many, and thus ascended to
his Father.
Abgarus therefore commanded the citizens to assemble early in the morning to hear
the preaching of Thaddeus, and afterward he ordered gold and silver to be given
him.
But he refused to take it, saying, If we have forsaken that which was our
own, how shall we take that which is another's?
These things were done in the three hundred and fortieth year.
I have inserted them here in their proper place, translated from the Syriac
literally, and I hope to good purpose.