XXI. [p. 312.] Matt. xxvi. 3. "Then a.s.sembled together the chief priests, and the elders of the people, unto the palace of the high priest, who was called Caiaphas." That Caiaphas was high priest, and high priest throughout the presidentship of Pontius Pilate, and consequently at this time, appears from the following account:--He was made high priest by Valerius Gratus, predecessor of Pontius Pilate, and was removed from his office by Vitellius, president of Syria, after Pilate was sent away out of the province of Judea. Josephus relates the advancement of Caiaphas to the high priesthood in this manner: "Gratus gave the high priesthood to Simon, the son of Camithus. He, having enjoyed this honour not above a year, was succeeded by Joseph, who is also called Caiaphas." (Antiq. lib. xviii. c. 2, sect. 2.) After this, Gratus went away for Rome, having been eleven years in Judea; and Pontius Pilate came thither as his successor. Of the removal of Caiaphas from his office, Josephus likewise afterwards informs us: and connects it with a circ.u.mstance which fixes the time to a date subsequent to the determination of Pilate's government--"Vitellius," he tells us; "ordered Pilate to repair to Rome: and after that, went up himself to Jerusalem, and then gave directions concerning several matters. And having done these things he took away the priesthood from the high priest Joseph, who is called Caiaphas." (Antiq. lib. xvii. c. 5, sect 3.)

XXII. (Michaelis, c. xi. sect. 11.) Acts xxiii. 4. "And they that stood by said, Revilest thou G.o.d's high priest? Then said Paul, I wist not, brethren, that he was the high priest?" Now, upon inquiry into the history of the age, it turns out that Ananias, of whom this is spoken, was, in truth, not the high priest, though he was sitting in judgment in that a.s.sumed capacity. The case was, that he had formerly holden the office, and had been deposed; that the person who succeeded him had been murdered; that another was not yet appointed to the station; and that during the vacancy, he had, of his own authority, taken upon himself the discharge of the office. (Joseph. Antiq. 1. xx. c. 5, sect. 2; c. 6, sect. 2; c. 9, sect. 2.) This singular situation of the high priesthood took place during the interval between the death of Jonathan, who was murdered by order of Felix, and the accession of Ismael, who was invested with the high priesthood by Agrippa; and precisely in this interval it happened that Saint Paul was apprehended, and brought before the Jewish council.

XXIII. [p. 323.] Matt. xxvi. 59. "Now the chief priests and elders, and all the council, sought false witness against him."

Joseph. Antiq. lib. xviii. e. 15, sect. 3, 4. "Then might be seen the high priests themselves with ashes on their heads and their b.r.e.a.s.t.s naked."

The agreement here consists in speaking of the high priests or chief priests (for the name in the original is the same) in the plural number, when in strictness there was only one high priest: which may be considered as a proof that the evangelists were habituated to the manner of speaking then in use, because they retain it when it is neither accurate nor just. For the sake of brevity, I have put down from Josephus only a single example of the application of this t.i.tle in the plural number; but it is his usual style.

Ib. [p. 871.] Luke ill. 1. "Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Juries, and Herod being tetrarch of Galilee, Annas and Caiaphas being the high priests, the word of G.o.d came unto John." There is a pa.s.sage in Josephus very nearly parallel to this, and which may at least serve to vindicate the evangelist from objection, with respect to his giving the t.i.tle of high priest specifically to two persons at the same time: "Quadratus sent two others of the most powerful men of the Jews, as also the high priests Jonathan and Ananias." (De Bell. lib. ix. c. 12, sect. 6.) That Annas was a person in an eminent station, and possessed an authority coordinate with, or next to, that of the high print properly so called, may he inferred from Saint John's Gospel, which in the history of Christ's crucifixion relates that "the soldiers led him away to Annas first." (xviii.13.) And this might be noticed as an example of undesigned coincidence in the two evangelists.

Again, [p. 870.] Acts iv. 6. Annas is called the high priest, though Caiaphas was in the office of the high priesthood. In like manner in Josephus, (Lib. ii. c. 20, sect. 3.) "Joseph the son of Gorion, and the high priest Ana.n.u.s, were chosen to be supreme governors of all things in the city." Yet Ana.n.u.s, though here called the high priest Ana.n.u.s, was not then in the office of the high priesthood. The truth is, there is an indeterminateness in the use of this t.i.tle in the Gospel:(Mark xiv. 53.) sometimes it is applied exclusively to the person who held the office at the time; sometimes to one or two more, who probably shared with him some of the powers or functions of the office; and sometimes to such of the priests as were eminent by their station or character; and there is the very same indeterminateness in Josephus.

XXIV. [p. 347.] John xix. 19, 20. "And Pilate wrote a t.i.tle, and put it on the cross." That such was the custom of the Romans on these occasions appears from pa.s.sages of Suetonius and Dio Ca.s.sius: "Pattrem familias--canibus objecit, cure hoc t.i.tulo, Impie locutus parmularius."

Suet. Domit. cap. x. And in Dio Ca.s.sius we have the following: "Having led him through the midst of the court or a.s.sembly, with a writing signifying the cause of his death, and afterwards crucifying him." Book liv.

Ib. "And it was written in Hebrew, Greek, and Latin." That it was also usual about this time in Jerusalem to set up advertis.e.m.e.nts in different languages, is gathered from the account which Josephus gives of an expostulatory message from t.i.tus to the Jews when the city was almost in his hands; in which he says, Did ye not erect pillars with inscriptions on them, in the Greek and in our language, "Let no one pa.s.s beyond these bounds"?

XXV. [p. 352.] Matt. xxvii. 26. "When he had scourged Jesus, he delivered him to be crucified."

The following pa.s.sages occur in Josephus:

"Being beaten, they were crucified opposite to the citadel." (P. 1247, edit. 24 Huds.)

"Whom, having first scourged with whips, he crucified." (P. 1080, edit.

45.)

"He was burnt alive, having been first beaten." (P. 1327, edit. 43.)

To which may he added one from Livy, lib. xi. c. 5. "Pro ductique omnes, virgisqus caesi, ac securi percussi."

A modern example may ill.u.s.trate the use we make of this instance. The preceding of a capital execution by the corporal punishment of the sufferer is a practice unknown in England, but retained, in some instances at least, as appears by the late execution of a regicide in Sweden. This circ.u.mstance, therefore, in the account of an English execution, purporting to come from an English writer, would not only bring a suspicion upon the truth of the account, but would in a considerable degree impeach its pretensions of having been written by the author whose name it bore. Whereas, the same circ.u.mstance in the account of a Swedish execution would verify the account, and support the authenticity of the book in which it was found, or, at least, would prove that the author, whoever he was, possessed the information and the knowledge which he ought to possess.

XXVI. [p. 353.] John xix. 16. "And they took Jesus, and led him away; and he bearing his cross went forth."

Plutarch, De iis qui sero puniuntur, p. 554; a Paris, 1624. "Every kind of wickedness produces its own particular torment; just as every malefactor, when he is brought forth to execution, carries his own cross."

XXVII. John xix. 32. "Then came the soldiers and brake the legs of the first, and of the other which was crucified with him."

Constantine abolished the punishment of the cross: in commending which edict, a heathen writer notices this very circ.u.mstance of breaking the legs: "Eo pius, ut etiam vetus veterrimumque supplicium, patibulum, et cruribus suffringendis, primus removerit." Aur. Vict Ces. cap. xli.

XXVIII. [p. 457.] Acts iii. 1. "Now Peter and John went up together into the temple, at the hour of prayer, being the ninth hour."

Joseph. Antiq. lib xv. e. 7, sect. 8. "Twice every day, in the morning and at the ninth hour, the priests perform their, duty at the altar."

XXIX. [p. 462.] Acts xv. 21. "For Moses of old time hath, in every city, them that preach him, being read in the synagogues every Sabbath-day."

Joseph. contra Ap. 1. ii. "He (Moses) gave us the law, the most excellent of all inst.i.tutions; nor did he appoint that it should be heard once only, or twice, or often, but that, laying aside all other works, we should meet together every week to hear it read, and gain a perfect understanding of it."

x.x.x. [p. 465.] Acts xxi. 23. "We have four men which have a vow on them; them take, and purify thyself with them that they may shave their heads."

Joseph. de Bell. 1. xi. c. 15. "It is customary for those who have been afflicted with some distemper, or have laboured under any other difficulties, to make a vow thirty days before they offer sacrifices, to abstain from wine, and shave the hair of their heads."

Ib. v. 24. "Them take, and purify thyself with them, and be at charges with them, that they may shave their heads."

Joseph. Antiq. 1. xix. c. 6. "He (Herod Agrippa) coming to Jerusalem, offered up sacrifices of thanksgiving, and omitted nothing that was prescribed by the law. For which reason he also ordered a good number of Nazarites to be shaved." We here find that it was an act of piety amongst the Jews to defray for those who were under the Nazaritic vow the expenses which attended its completion; and that the phrase was, "that they might be saved." The custom and the expression are both remarkable, and both in close conformity with the Scripture account.

x.x.xI. [p. 474.] 2 Cor. xi. 24. "Of the Jews, five times received I forty stripes save one."

Joseph. Antiq. iv. c. 8, sect. 21. "He that acts contrary hereto let him receive forty stripes, wanting one, from the officer."

The coincidence here is singular, because the law allowed forty stripes:--"Forty stripes he may give him and not exceed." Deut. xxv. 3.

It proves that the author of the Epistle to the Corinthians was guided not by books, but by facts; because his statement agrees with the actual custom, even when that custom deviated from the written law, and from what he must have learnt by consulting the Jewish code, as set forth in the Old Testament.

x.x.xII. [p. 490.] Luke iii. 12. "Then came also publicans to be baptized." From this quotation, as well as from the history of Levi or Matthew (Luke v. 29), and of Zaccheus (Luke xix. 2), it appears that the publicans or tax-gatherers were, frequently at least, if not always, Jews: which, as the country was then under a Roman government, and the taxes were paid to the Romans, was a circ.u.mstance not to be expected.

That it was the truth, however, of the case appears from a short pa.s.sage of Josephus.

De Bell. lib. ii. c. 14, sect. 45. "But Florus not restraining these practices by his authority, the chief men of the Jews, among whom was John the publican, not knowing well what course to take, wait upon Florus and give him eight talents of silver to stop the building."

x.x.xIII. [p. 496.] Acts xxii. 25. "And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned?"

"Facinus est vinciri civem Romanum; scelus verberari." Cic. in Verr.

"Caedebatur virgis, in medio foro Messanae, civis Roma.n.u.s, Judices: c.u.m interea nullus gemitus, nulla vox alia, istius miseri inter dolorem crepitumque plagarum audiebatur, nisi haec, Civis Roma.n.u.s sum."

x.x.xIV. [p. 513] Acts xxii. 27. "Then the chief captain came, and said unto him (Paul), Tell me, Art thou a Roman? He said Yea." The circ.u.mstance to be here noticed is, that a Jew was a Roman citizen.

Joseph. Antiq. lib. xiv. c. 10, sect. 13. "Lucius Lentulna, the consul, declared, I have dismissed from the service the Jewish Roman citizens, who observe the rites of the Jewish religion at Ephesus."

Ib. ver. 28. "And the chief captain answered, with a great sum obtained I this freedom."

Dio Ca.s.sius, lib. lx. "This privilege, which had been bought formerly at a great price, became so cheap, that it was commonly said a man might be made a Roman citizen for a few pieces of broken gla.s.s."

x.x.xV. [p. 521.] Acts xxviii. 16. "And when we came to Rome the centurion delivered the prisoners to the captain of the guard; but Paul was suffered to dwell by himself, with a soldier that kept him."

With which join vet. 20. "For the hope of Israel, I am bound with this chain."

"Quemadmedum cadem catean et custodiam et militem copulat; sic ista, quae tam dissimilia sunt, pariter incedunt." Seneca, Ep. v.

"Proconsul estimare solet, utrum in carcerera recipienda sit persona, an militi tradenda." Ulpian. l. i. sect. De Custod. et Exhib. Reor.

In the confinement of Agrippa by the order of Tiberius, Antonia managed that the centurion who presided over the guards, and the soldier to whom Agrippa was to be bound, might be men of mild character. (Joseph. Antiq.

lib. xviii. c. 7, sect. 5.) After the accession of Caligula, Agrippa also, like Paul, was suffered to dwell, yet as a prisoner, in his own house.

x.x.xVI. [p. 531.] Acts xxvii. 1. "And when it was determined that we should sail into Italy, they delivered Paul, and certain other prisoners, unto one named Julius." Since not only Paul, but certain other prisoners were sent by the same ship into Italy, the text must be considered as carrying with it an intimation that the sending of persons from Judea to be tried at Rome was an ordinary practice. That in truth it was so, is made out by a variety of examples which the writings of Josephus furnish: and, amongst others, by the following, which comes near both to the time and the subject of the instance in the Acts.

"Felix, for some slight offence, bound and sent to Rome several priests of his acquaintance, and very good and honest men, to answer for themselves to Caesar." Joseph. in Vit. sect. 3.

x.x.xVII. [p. 539.] Acts xi. 27. "And in these days came prophets from Jerusalem unto Antioch; and there stood up one of them, named Agabus, and signified by the Spirit that there should be a great dearth throughout all the world (or all the country); which came to pa.s.s in the days of Claudius Caesar."