The solution is rendered likewise easier in the present case by the consideration that Herod the Great had children by seven or eight wives; that Josephus mentions three of his sons under the name of Herod; that it is nevertheless highly probable that the brothers bore some additional name by which they were distinguished from one another.

Lardner, vol. ii. p. 897.

_________

Again, Mark vi. 22. "And when the daughter of the said Herodias came in and danced."

With this also compare Joseph. Antiq. 1. xviii. c. 6, sect. 4. "Herodias was married to Herod, son of Herod the Great. They had a daughter, whose name was Salome; after whose birth Herodias, in utter violation of the laws of her country, left her husband, then living, and married Herod the tetrarch of Galilee, her husband's brother by the father's side."

IV. [p. 29.] Acts xii. 1. "Now, about that time, Herod the king stretched forth his hands, to vex certain of the church."

In the conclusion of the same chapter, Herod's death is represented to have taken place soon after this persecution. The accuracy of our historian, or, rather, the unmeditated coincidence which truth of its own accord produces, is in this instance remarkable. There was no portion of time for thirty years before, nor ever afterwards, in which there was a king at Jerusalem, a person exercising that authority in Judea, or to whom that t.i.tle could be applied, except the last three years of this Herod's life, within which period the transaction recorded in the Acts is stated to have taken place. This prince was the grandson of Herod the Great. In the Acts he appears under his family-name of Herod; by Josephus he was called Agrippa. For proof that he was a king, properly so called, we have the testimony of Josephus, in full and direct terms:--"Sending for him to his palace, Caligula put a crown upon his head, and appointed him king of the tetrarchie of Philip, intending also to give him the tetrarchie of Lysanias." (Antiq. xviii. c. 7, sect.

10.) And that Judea was at last, but not until the last, included in his dominions, appears by a subsequent pa.s.sage of the same Josephus, wherein he tells us that Claudius, by a decree, confirmed to Agrippa the dominion which Caligula had given him; adding also Judea and Samaria, in the utmost extent, as possessed by his grandfather Herod (Antiq. xix. c.

5, sect. 1.).

V. [p. 32.] Acts xii. 19--23. "And he (Herod) went down from Judea to Cesarea, and there abode. And on a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them: and the people gave a shout, saying, It is the voice of a G.o.d, and not of a man; and immediately the angel of the Lord smote him, because he gave not G.o.d the glory: and he was eaten of worms, and gave up the ghost."

Joseph. Antiq. lib. xix. c. 8, sect. 2. "He went to the city of Cesarea.

Here he celebrated shows in honour of Caesar. On the second day of the shows, early in the morning, he came into the theatre, dressed in a robe of silver, of most curious workmanship. The rays of the rising sun, reflected from such a splendid garb, gave him a majestic and awful appearance. They called him a G.o.d; and intreated him to be propitious to them, saying, Hitherto we have respected you as a man; but now we acknowledge you to be more than mortal. The king neither reproved these persons, nor rejected the impious flattery. Immediately after this he was seized with pains in his bowels, extremely violent at the very first. He was carried therefore with all haste to his palace. These pains continually tormenting him, he expired in five days' time."

The reader will perceive the accordancy of these accounts in various particulars. The place (Cesarea), the set day, the gorgeous dress, the acclamations of the a.s.sembly, the peculiar turn of the flattery, the reception of it, the sudden and critical incursion of the disease, are circ.u.mstances noticed in both narratives. The worms mentioned by Saint Luke are not remarked by Josephus; but the appearance of these is a symptom not unusually, I believe, attending the disease which Josephus describes, viz., violent affections of the bowels.

VI. [p. 41.] Acts xxiv. 24. "And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul."

Joseph. Antiq. lib. xx. c. 6, sect. 1, 2. "Agrippa gave his sister Drusilla in marriage to Azizus, king of the Emesenes, when he had consented to be circ.u.mcised.--But this marriage of Drusilla with Azizus was dissolved in a short time after, in this manner:--When Felix was procurator of Judea, having had a sight of her, he was mightily taken with her.--She was induced to transgress the laws of her country, and marry Felix."

Here the public station of Felix, the name of his wife, and the singular circ.u.mstance of her religion, all appear in perfect conformity with the evangelist.

VII. [p. 46.] Acts xxv. 13. "And after certain days king Agrippa and Berenice came to Cesarea to salute Festus." By this pa.s.sage we are in effect told that Agrippa was a king, but not of Judea; for he came to salute Festus, who at this time administered the government of that country at Cesarea.

Now, how does the history of the age correspond with this account? The Agrippa here spoken of was the son of Herod Agrippa, mentioned in the last article; but that he did not succeed to his father's kingdom, nor ever recovered Judea, which had been a part of it, we learn by the information of Josephus, who relates of him that when his father was dead Claudius intended at first to have put him immediately in possession of his father's dominions; but that, Agrippa being then but seventeen years of age, the emperor was persuaded to alter his mind, and appointed Cuspius Fadus prefect of Judea and the whole kingdom; (Antiq.

xi. c. 9 ad fin.) which Fadus was succeeded by Tiberius Alexander, c.u.ma.n.u.s, Felix, Festus. (Antiq. xx. de Bell. lib. ii.) But that, though disappointed of his father's kingdom, in which was included Judea, he was, nevertheless, rightly styled King Agrippa, and that he was in possession of considerable territories, bordering upon Judea, we gather from the same authority: for, after several successive donations of country, "Claudius, at the same time that he sent Felix to be procurator of Judea, promoted Agrippa from Chalcis to a greater kingdom, giving to him the tetrarchie which had been Philip's; and he added, moreover, the kingdom of Lysanias, and the province that had belonged to Varus." (De Bell. lib. li. c. 12 ad fin.)

Saint Paul addresses this person as a Jew: "King Agrippa, believest thou the prophets? I know that thou believest." As the son of Herod Agrippa, who is described by Josephus to have been a zealous Jew, it is reasonable to suppose that he maintained the same profession. But what is more material to remark, because it is more close and circ.u.mstantial, is, that Saint Luke, speaking of the father (Acts xii. 1--3), calls him Herod the, king, and gives an example of the exercise of his authority at Jerusalem: speaking of the son (xxv. 13), he calls him king, but not of Judea; which distinction agrees correctly with the history.

VIII. [p. 51.] Acts xiii. 6. "And when they had gone through the isle (Cyprus) to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus, which was with the deputy of the country, Sergius Paulus, a prudent man."

The word which is here translated deputy, signifies and upon this word our observation is founded. The provinces of the Roman empire were of two kinds; those belonging the emperor, in which the governor was called proprietor; those belonging to the senate, in which the governor was proconsul. And this was a regular distinction. Now it appears from Dio Ca.s.sius, (Lib. liv. ad A. U. 732.) that the province of Cyprus, which, in original distribution, was a.s.signed to the emperor, had transferred to the senate, in exchange for some others; and after this exchange, the appropriate t.i.tle of the Roman was proconsul.

Ib. xviii. 12. [p. 55.] "And when Gallio was deputy (proconsul) of Achaia."

The propriety of the t.i.tle "proconsul" is in this still more critical.

For the province of Achaia, after pa.s.sing from the senate to the emperor, had been restored again by the emperor Claudius to the senate (and consequently its government had become proconsular) only six or seven years before the time in which this transaction is said to have taken place. (Suet. in Claud. c. xxv. Dio, lib. lxi.) And what confines with strictness the appellation to the time is, that Achaia under the following reign ceased to be a Roman province at all.

IX. [p. 152.] It appears, as well from the general const.i.tution of a Roman province, as from what Josephus delivers concerning the state of Judea in particular, (Antiq. lib. xx. c. 8, sect. 5; c. 1, sect. 2.) that the power of life and death resided exclusively in the Roman governor; but that the Jews, nevertheless, had magistrates and a council, invested with a subordinate and munic.i.p.al authority. This economy is discerned in every part of the Gospel narrative of our Saviour's crucifixion.

X. [p. 203.] Acts ix. 31. "Then had the churches rest throughout all Judea and Galilee and Samaria."

This rest synchronises with the attempt of Caligula to place his statue in the temple of Jerusalem; the threat of which outrage produced amongst the Jews a consternation that, for a season, diverted their attention from every other object. (Joseph. de Bell lib. Xi. c. 13, sect. 1, 3, 4.)

XI. [p. 218.] Acts xxi. 30. "And they took Paul, and drew him out of the temple; and forthwith the doors were shut. And as they went about to kill him, tidings came to the chief captain of the band that all Jerusalem was in an uproar. Then the chief captain came near, and took him and commanded him to be bound with two chains, and demanded who he was, and what he had done; and some cried one thing, and some another, among the mult.i.tude: and, when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people."

In this quotation we have the band of Roman soldiers at Jerusalem, their office (to suppress tumults), the castle, the stairs, both, as it should seem, adjoining to the temple. Let us inquire whether we can find these particulars in any other record of that age and place.

Joseph. de. Ball. lib. v. e. 5, sect. 8. "Antonia was situated at the angle of the western and northern porticoes of the outer temple. It was built upon a rock fifty cubits high, steep on all sides.--On that side where it joined to the porticoes of the temple, there were stairs reaching to each portico, by which the guard descended; for there was always lodged here a Roman legion; and posting themselves in their armour in several places in the porticoes, they kept a watch on the people on the feast-days to prevent all disorders; for as the temple was a guard to the city, so was Antonia to the temple."

XII. [p. 224.] Acts iv. 1. "And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them." Here we have a public officer, under the t.i.tle of captain of the temple, and he probably a Jew, as he accompanied the priests and Sadducees in apprehending the apostles.

Joseph. de Bell. lib. ii. c. 17, sect. 2. "And at the temple, Eleazer, the son of Ananias the high priest, a young man of a bold and resolute disposition, then captain, persuaded those who performed the sacred ministrations not to receive the gift or sacrifice of any stranger."

XIII. [p. 225.] Acts xxv. 12. "Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go." That it was usual for the Roman presidents to have a council consisting of their friends, and other chief Romans in the province, appears expressly in the following pa.s.sage of Cicero's oration against Verres:--"Illud negare posses, aut nunc negabis, te, concilio tuo dimisso, viris primariis, qui in consilio C. Sacerdotis fuerant, tibique esse volebant, remotis, de re judicata judica.s.se?"

XIV. [p. 235.] Acts xvi. 13. "And (at Philippi) on the Sabbath we went out of the city by a river-side, where prayer was wont to be made," or where a proseuche, oratory, or place of prayer was allowed. The particularity to be remarked is, the situation of the place where prayer was wont to be made, viz. by a river-side.

Philo, describing the conduct of the Jews of Alexandria, on a certain public occasion, relates of them, that, "early in the morning, flocking out of the gates of the city, they go to the neighbouring sh.o.r.es, (for the proseuchai were destroyed,) and, standing in a most pure place, they lift up their voices with one accord." (Philo in Flacc. p. 382.)

Josephus gives us a decree of the city of Halicarna.s.sus, permitting the Jews to build oratories; a part of which decree runs thus:--"We ordain that the Jews, who are willing, men and women, do observe the Sabbaths, and perform sacred rites, according to the Jewish laws, and build oratories by the sea-side." (Joseph. Antiq. lib. xiv. c. 10, sect, 24.)

Tertullian, among other Jewish rites and customs, such as feasts, sabbaths, fasts, and unleavened bread, mentions "orationes literales,"

that is, prayers by the river-side. (Tertull. ad Nat, lib. i. c. 13.)

XV. [p. 255.] Acts xxvi. 5. "After the most straitest sect of our religion, I lived a Pharisee."

Joseph. de Bell. lib. i. c. 5, sect. 2. "The Pharisees were reckoned the most religious of any of the Jews, and to be the most exact and skilful in explaining the laws."

In the original, there is an agreement not only in the sense but in the expression, it being the same Greek adjective which is rendered "strait"

in the Acts, and "exact" in Josephus.

XVI. [p. 255.] Mark vii. 3,4. "The Pharisees and all the Jews, except they wash, eat not, holding the tradition of the elders; and many other things there be which they have received to hold."

Joseph. Antiq. lib. xiii. c. 10, sect. 6. "The Pharisees have delivered up to the people many inst.i.tutions, as received from the fathers, which are not written in the law of Moses."

XVII. [p. 259.] Acts xxiii. 8. "For the Sadducees say, that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both."

Joseph. de Bell. lib. ii. c. 8, sect. 14. "They (the Pharisees) believe every soul to be immortal, but that the soul of the good only pa.s.ses into another body, and that the soul of the wicked is punished with eternal punishment." On the other hand (Antiq. lib. xviii. e. 1, sect.

4), "It is the opinion of the Sadducees that souls perish with the bodies."

XVIII. [p. 268.] Acts v. 17. "Then the high priest rose up, and all they that were with him (which is the sect of the Sadducees), and were filled with indignation." Saint Luke here intimates that the high priest was a Sadducee; which is a character one would not have expected to meet with in that station. This circ.u.mstance, remarkable as it is, was not however without examples.

Joseph. Antiq. lib. xiii. c. 10, sect. 6, 7. "John Hyrea.n.u.s, high priest of the Jews, forsook the Pharisees upon a disgust, and joined himself to the party of the Sadducees." This high priest died one hundred and seven years before the Christian era.

Again (Antiq. lib. xx. e. 8, sect. 1), "This Ana.n.u.s the younger, who, as we have said just now, had received the high priesthood, was fierce and haughty in his behaviour, and, above all men, hold and daring, and, moreover, was of the sect of the Sadducees." This high priest lived little more than twenty years after the transaction in the Acts.

XIX. [p. 282.] Luke ix. 51. "And it came to pa.s.s, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, and sent messengers before his face. And they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem."

Joseph. Antiq. lib. xx. c. 5, sect. 1. "It was the custom of the Galileans, who went up to the holy city at the feasts, to travel through the country of Samaria. As they were in their journey, some inhabitants of the village called Ginaea, which lies on the borders of Samaria and the great plain, falling upon them, killed a great many of them."

XX. [p. 278.] John iv. 20. "Our fathers," said the Samaritan woman, "worshipped in this mountain; and ye say, that Jerusalem is the place where men ought to worship."

Joseph. Antiq. lib. xviii. c. 5, sect. 1. "Commanding them to meet him at mount Gerizzim, which is by them (the Samaritans) esteemed the most sacred of all mountains."