Flavius Josephus, Jewish Historian

Flavius Josephus was a Jewish historian born Yosef ben Mattityahu in Jerusalem around 37 CE, during the final decades of the Second Temple period. He came from an elite family: on his father’s side he claimed priestly descent, and on his mother’s side connections to the Hasmonean royal line. Educated in Jewish law and culture, Josephus was well positioned to observe both the internal dynamics of Judean society and its fraught relationship with Roman power.

At the outbreak of the First Jewish Revolt against Rome (66–73 CE), Josephus was appointed commander of Jewish forces in Galilee. After his capture by the Romans in 67 CE, he famously prophesied that the general Vespasian would become emperor. When this prediction came true, Josephus was released, took the Roman family name Flavius, and lived under imperial patronage in Rome for the remainder of his life. There he devoted himself to writing historical works aimed largely at Greco-Roman audiences, explaining Jewish history, law, and culture, and defending Judaism against hostile stereotypes.

Major Works

The Jewish War (Bellum Judaicum, c. 75 CE)

Written first in Aramaic and later revised in Greek, The Jewish War narrates the events leading up to the revolt against Rome and provides a detailed account of the war itself, culminating in the destruction of Jerusalem and the Temple in 70 CE. Josephus describes political tensions, sectarian divisions, Roman military campaigns, and the horrific suffering caused by siege and civil strife.

This work is the single most important narrative source for the First Jewish Revolt. While Josephus writes with a strong pro-Roman and anti-rebel bias—portraying extremist groups as responsible for catastrophe—his eyewitness perspective and access to Roman commanders make the work indispensable. Historians read it critically, balancing its apologetic aims against its wealth of factual detail.

Jewish Antiquities (Antiquitates Judaicae, c. 93–94 CE)

In twenty books, Jewish Antiquities retells the history of the Jewish people from creation to the outbreak of the revolt in 66 CE. The work re-narrates biblical history, often paraphrasing Scripture, and continues through the Persian, Hellenistic, Hasmonean, and early Roman periods. Josephus seeks to present Judaism as an ancient, rational, and morally serious tradition comparable to the great cultures of Greece and Rome.

This is Josephus’ most expansive and influential work. It preserves unique historical traditions not found elsewhere and is crucial for understanding Second Temple Judaism, Herodian politics, and the social background of early Christianity. It is also the source for Josephus’ most discussed references to Jesus of Nazareth and other early Christian figures.

Against Apion (Contra Apionem, c. 97 CE)

This two-book apologetic treatise defends Judaism against Greek and Roman critics who accused Jews of novelty, superstition, or disloyalty. Josephus argues for the antiquity of Jewish law, the reliability of Jewish historical records, and the ethical superiority of Mosaic legislation.

Against Apion is one of the clearest expressions of Jewish self-definition in the Greco-Roman world. It sheds light on how educated Jews responded to cultural prejudice and provides valuable information about ancient historiography, biblical canon, and Jewish identity under Roman rule.

Life (Vita, c. 99 CE)

Life is an autobiographical appendix to Jewish Antiquities. In it, Josephus defends his conduct in Galilee against accusations made by a rival, Justus of Tiberias, and seeks to justify his actions during the revolt.

Though highly self-serving, Life offers rare autobiographical detail about a first-century Jewish aristocrat. It also illustrates Josephus’ rhetorical strategies and his sensitivity to criticism from fellow Jews.

Josephus and the Jerusalem Ruling Class

Josephus presents himself as a member of Jerusalem’s elite. He claims priestly descent, traditionally associated with the first of the twenty-four priestly courses, and emphasizes his familiarity with the Temple, the law, and the leading families of Judea. His upbringing likely brought him into contact with the high priestly aristocracy that dominated Jerusalem’s political and religious life under Roman oversight.

Throughout his works, Josephus shows an intimate knowledge of the internal rivalries among Jerusalem’s ruling groups: high priests, aristocratic families, and sectarian movements such as the Pharisees, Sadducees, and Essenes. Although he later portrays himself as sympathetic to Pharisaic interpretations of the law, his social position was closer to that of the priestly and landowning elite.

After his defection to the Romans, Josephus’ primary patrons were members of the Flavian dynasty—Vespasian and his sons Titus and Domitian. Living in Rome, he also enjoyed the support of elite Roman friends, including a figure named Epaphroditus, to whom several of his works are dedicated. These relationships shaped Josephus’ historical outlook, encouraging loyalty to Roman order while maintaining pride in Jewish antiquity.

Josephus and Early Christianity

Jesus of Nazareth

Josephus refers to Jesus in Jewish Antiquities in two passages.

1. The Testimonium Flavianum (Ant. 18.3.3): This passage describes Jesus as a wise man, a doer of surprising deeds, a teacher, and one who was crucified under Pontius Pilate. As the text survives in medieval Christian manuscripts, it contains statements—such as calling Jesus the Messiah and affirming his resurrection—that most scholars judge to be later Christian interpolations. Many historians, however, believe that the passage is based on an authentic core written by Josephus, later modified by Christian scribes.

2. James, the brother of Jesus (Ant. 20.9.1): Josephus recounts the execution of “James, the brother of Jesus who is called Christ,” ordered by the high priest Ananus. This brief, incidental reference is widely regarded as authentic and is valued as independent confirmation of Jesus’ existence and of early Christian leadership in Jerusalem.

John the Baptist

In Antiquities 18.5.2, Josephus provides a substantial account of John the Baptist, describing him as a righteous preacher of moral reform and baptism. Josephus explains John’s execution by Herod Antipas in political terms, fearing John’s influence over the crowds. This passage is almost universally accepted as authentic and complements, while differing in emphasis from, the New Testament accounts.

Why Josephus Matters for Christian History

Josephus is the most important non-Christian historian for understanding the world of early Christianity. His writings provide:

• Independent confirmation of key figures mentioned in the New Testament, including Jesus of Nazareth, James the brother of Jesus, and John the Baptist.
• Historical context for events central to Christian origins, such as Roman rule in Judea, the role of the high priesthood, and the destruction of Jerusalem and the Temple in 70 CE.
• Insight into Jewish diversity, helping readers see early Christianity as a movement that emerged from within first-century Judaism rather than apart from it.
For these reasons, Josephus is regularly used alongside the New Testament to reconstruct the historical setting of Christian beginnings.

Flavius Josephus stands at the intersection of Jewish tradition and Roman power. His works are indispensable for understanding the world in which Christianity emerged: the politics of Judea, the destruction of the Temple, and the diversity of Jewish thought in the first century. He remains the most important non-Christian source for the historical context of Jesus of Nazareth and the earliest generations of the Christian movement.