[18] Spanheim observes, that we have here an instance of the Attic quant.i.ty of use-money, which was the eighth part of the original sum, or 12 per cent., for such is the proportion of 2500 to 20,000.
[19] The governor of the Jews there.
[20] Tiberius, junior of Germanicus.
[21] This high commendation of Antonia for marrying but once, given here, and supported elsewhere; Antiq. B. XVII. ch. 13. sect. 4, and this, notwithstanding the strongest temptations, shows how honorable single marriages were both among the Jews and Romans, in the days of Josephus and of the apostles, and takes away much of that surprise which the modern Protestants have at those laws of the apostles, where no widows, but those who had been the wives of one husband only, are taken into the church list; and no bishops, priests, or deacons are allowed to marry more than once, without leaving off to officiate as clergymen any longer. See Luke 2:36; 1 Timothy 5:11, 12; 3:2, 12; t.i.tus 1:10; Const.i.t.
Apost. B. II. sect. 1, 2; B. VI. sect. 17; Can. B. XVII,; Grot. in Luc. ii. 36; and Resports. ad Consult. Ca.s.sand. p. 44; and Cotelet.
in Const.i.t. B. VI. sect. 17. And note, that Tertullian owns this law against second marriages of the clergy had been once at least executed in his time; and heavily complains elsewhere, that the breach thereof had not been always punished by the catholics, as it ought to have been.
Jerome, speaking of the ill reputation of marrying twice, says, that no such person could be chosen into the clergy in his days; which Augustine testifies also; and for Epiphanius, rather earlier, he is clear and full to the same purpose, and says that law obtained over the whole catholic church in his days,--as the places in the forecited authors inform us.
[22] Dr. Hudson here takes notice, out of Seneca, Epistle V. that this was the custom of Tiberius, to couple the prisoner and the soldier that guarded him together in the same chain.
[23] Tiberius his own grandson, and Caius his brother Drusus"s grandson.
[24] So I correct Josephus"s copy, which calls Germanicus his brother, who was his brother"s son.
[25] This is a known thing among the Roman historians and poets, that Tiberius was greatly given to astrology and divination.
[26] This name of a lion is often given to tyrants, especially by the such Agrippa, and probably his freed-man Marsyas, in effect were, Ezekiel 19:1, 9; Esther 4:9 2 Timothy 4:17. They are also sometimes compared to or represented by wild beasts, of which the lion is the princ.i.p.al, Daniel 7:3, 8; Apoc. 13:1, 2.
[27] Although Caius now promised to give Agrippa the tetrarchy of Lysanias, yet was it not actually conferred upon him till the reign of Claudius, as we learn, Antiq. B. XIX, ch. 5. sect. 1.
[28] Regarding instances of the interpositions of Providence, as have been always very rare among the other idolatrous nations, but of old very many among the posterity of Abraham, the worshippers of the true G.o.d; nor do these seem much inferior to those in the Old Testament, which are the more remarkable, because, among all their other follies and vices, the Jews were not at this time idolaters; and the deliverances here mentioned were done in order to prevent their relapse into that idolatry.
[29] Josephus here a.s.sures us that the amba.s.sadors from Alexandria to Caius were on each part no more than three in number, for the Jews, and for the Gentiles, which are but six in all; whereas Philo, who was the princ.i.p.al amba.s.sador from the Jews, as Josephus here confesses, [as was Apion for the Gentiles,] says, the Jews" amba.s.sadors were themselves no fewer than live, towards the end of his legation to Caius; which, if there be no mistake in the copies, must be supposed the truth; nor, in that case, would Josephus have contradicted so authentic a witness, had he seen that account of Philo"s; which that he ever did does not appear.
[30] This Alexander, the alabarch, or governor of the Jews, at Alexandria, and brother to Philo, is supposed by Bishop Pearson, in Act.
Apost. p. 41,42, to be the same with that Alexander who is mentioned by St. Luke, as of the kindred of the high priests, Acts 4:6.
[31] What Josephus here, and sect. 6, relates as done by the Jews seed time, is in Philo, "not far off the time when the corn was ripe," who, as Le Clerc notes, differ here one from the other. This is another indication that Josephus, when he wrote this account, had not seen Philo"s Legat. ad Caiurn, otherwise he would hardly trove herein differed from him.
[32] This. Publius Petronius was after this still president of Syria, under Cladius, and, at the desire of Agrippa, published a severe decree against the inhabitants of Dora, who, in a sort of int.i.tiation of Caius, had set op a statue of Claudius in a Jewish synagogue there. This decree is extant, B. XIX. ch. 6. sect. 3, and greatly confirms the present accounts of Josephus, as do the other decrees of Claudius, relating to the like Jewish affairs, B. XIX. ch. 5. sect. 2, 3, to which I refer the inquisitive reader.
[33] Josephus here uses the solemn New Testament words, the presence and appearance of G.o.d, for the extraordinary manifestation of his power and providence to Petronius, by sending rain in a time of distress, immediately upon the resolution he had taken to preserve the temple unpolluted, at the hazard of his own life, without any other miraculous appearance at all in that case; which well deserves to be taken notice of here, and greatly ill.u.s.trates several texts, both in the Old and New Testament.
[34] This behavior of Caius to Agrippa is very like that of Herod Antipas, his uncle, to Herodias, Agrippa"s sister, about it John the Baptist, Matthew 14:6--11.
[35] The joining of the right hands was esteemed among the Peoians [and Parthians] in particular a most inviolable obligation to fidelity, as Dr. Hudson here observes, and refers to the commentary on Justin, B. XI.
ch. 15., for its confirmation. We often meet with the like use of it in Josephus.
[36] This custom of the Mesopotamians to carry their household G.o.ds along with them wherever they traveled is as old as the days of Jacob, when Rachel his wife did the same, Genesis 31:19, 30-35; nor is it to pa.s.s here un.o.bserved, what great miseries came on these Jews, because they suffered one of their leaders to marry an idolatrous wife, contrary to the law of Moses. Of which matter see the note on B. XIX. ch. 5.
sect. 3.
[37] This custom, in Syria and Mesopotamia, of setting men upon an a.s.s, by way of disgrace, is still kept up at Damascus in Syria; where, in order to show their despite against the Christians, the Turks will not suffer them to hire horses, but a.s.ses only, when they go abroad to see the country, as Mr. Maundrell a.s.sures us, p. 128.
BOOK 19 FOOTNOTES
[1] In this and the three next chapters we have, I think, a larger and more distinct account of the slaughter of Caius, and the succession of Claudius, than we have of any such ancient facts whatsoever elsewhere.
Some of the occasions of which probably were, Josephus"s bitter hatred against tyranny, and the pleasure he took in giving the history of the slaughter of such a barbarous tyrant as was this Caius Caligula, as also the deliverance his own nation had by that slaughter, of which he speaks sect. 2, together with the great intimacy he had with Agrippa, junior, whose father was deeply concerned in the advancement of Claudius, upon the death of Caius; from which Agrippa, junior, Josephus might be fully informed Of his history.
[2] Called Caligula by the Romans.
[3] Just such a voice as this is related to be came, and from an unknown original also, to the famous Polycarp, as he was going to martyrdom, bidding him "play the man;" as the church of Smyrna a.s.sures us in their account of that his martyrdom, sect. 9.
[4] Here Josephus supposes that it was Augustus, and not Julius Caesar, who first changed the Roman commonwealth into a monarchy; for these shows were in honor of Augustus, as we shall learn in the next section.
[5] Suetonius says Caius was slain about the seventh hour of the day, the ninth. The series of the narration favors Josephus.
[6] The rewards proposed by the Roman laws to informers was sometimes an eighth part as Spanheim a.s.sures us, from the criminal"s goods, as here, and sometimes a fourth part.
[7] These consuls are named in the War of the Jews, B. II. ch. 11. sect; 1, Sentius Saturninus and Pomponius Secundus, as Spanheim notes here.
The speech of the former of them is set down in the next chapter, sect.
2.
[8] In this oration of Sentius Saturninus, we may see the great value virtuous men put upon public liberty, and the sad misery they underwent, while they were tyrannized over by such emperors as Caius. See Josephus"s own short but pithy reflection at the end of the chapter: "So difficult," says he, "it is for those to obtain the virtue that is necessary to a wise man, who have the absolute power to do what they please without control."
[9] Hence we learn that, in the opinion of Saturninus, the sovereign authority of the consuls and senate had been taken away just a hundred years before the death of Caius, A.D. 41, or in the sixtieth year before the Christian saga, when the first triumvirate began under Caesar, Pompey, and Cra.s.sus.
[10] Spanheim here notes from Suetonius, that the name of Caius"s sister with whom he was guilty of incest, was Drusilla and that Suetonius adds, he was guilty of the same crime with all his sisters also. He notes further, that Suetonius omits the mention of the haven for ships, which our author esteems the only public work for the good of the present and future ages which Caius left behind him, though in an imperfect condition.
[11] This Caius was the son of that excellent person Germanicus, who was the son of Drusus, the brother of Tiberius the emperor.
[11] The first place Claudius came to was inhabited, and called Herincure, as Spanheim here informs us from Suetonius, in Claud. ch. 10.
[12] How Claudius, another son of Drusus, which Drusus was the father of Germanicus, could be here himself called Germanicus, Suetonius informs us, when he a.s.sures us that, by a decree of the senate, the surname of Germanicus was bestowed upon Drusus, and his posterity also.--In Claud.
ch. 1.
[13] This number of drachmae to be distributed to each private soldier, five thousand drachmae, equal to twenty thousand sesterces, or one hundred and sixty-one pounds sterling, seems much too large, and directly contradicts Suetonius, ch. 10., who makes them in all but fifteen sesterces, or two shillings and four pence. Yet might Josephus have this number from Agrippa, junior, though I doubt the thousands, or at least the hundreds, have been added by the transcribers, of which we have had several examples already in Josephus.
[14] This piercing cold here complained of by Lupus agrees well to the time of the year when Claudius began his reign; it being for certain about the months of November, December, or January, and most probably a few days after January the twenty-fourth, and a few days before the Roman Parentalia.
[15] It is both here and elsewhere very remarkable, that the murders of the vilest tyrants, who yet highly deserved to die, when those murderers were under oaths, or other the like obligations of fidelity to them, were usually revenged, and the murderers were cut off themselves, and that after a remarkable manner; and this sometimes, as in the present case, by those very persons who were not sorry for such murders, but got kingdoms by them. The examples are very numerous, both in sacred and profane histories, and seem generally indications of Divine vengeance on such murderers. Nor is it unworthy of remark, that such murderers of tyrants do it usually on such ill principles, in such a cruel manner, and as ready to involve the innocent with the guilty, which was the case here, ch. 1. sect. 14, and ch. 2. sect. 4, as justly deserved the Divine vengeance upon them. Which seems to have been the case of Jehu also, when, besides the house of Ahab, for whose slaughter he had a commission from G.o.d, without any such commission, any justice or commiseration, he killed Ahab"s great men, and acquaintance, and priests, and forty-two of the kindred of Ahaziah, 2 Kings 10:11-14. See Hosea 1:4. I do not mean here to condemn Ehud or Judith, or the like executioners of G.o.d"s vengeance on those wicked tyrants who had unjustly oppressed G.o.d"s own people under their theocracy; who, as they appear still to have had no selfish designs nor intentions to slay the innocent, so had they still a Divine commission, or a Divine impulse, which was their commission for what they did, Judges 3:15, 19, 20; Judith 9:2; Test. Levi. sect. 5, in Authent. Rec. p. 312. See also page 432.
[16] Here St. Luke is in some measure confirmed, when he reforms us, ch. 3:1, that Lysanias was some time before tetrarch of Abilene, whose capital was Abila; as he is further confirmed by Ptolemy, the great geographer, which Spanheim here observes, when he calls that city Abila of Lysanias. See the note on B. XVII. ch. 11. sect. 4; and Prid. at the years 36 and 22. I esteem this princ.i.p.ality to have belonged to the land of Canaan originally, to have been the burying-place of Abel, and referred to as such, Matthew 23:35; Luke 11:51. See Authent. Rec. Part.
II. p. 883--885.
[17] This form was so known and frequent among the Romans, as Dr. Hudson here tells us from the great Selden, that it used to be thus represented at the bottom of their edicts by the initial letters only, U. D. P. R.
L. P, Unde De Plano Recte Lege Possit; "Whence it may be plainly read from the ground."
[18] Josephus shows, both here and ch. 7. sect. 3, that he had a much greater opinion of king Agrippa I. than Simon the learned Rabbi, than the people of Cesarea and Sebaste, ch. 7. sect. 4; and ch. 9. sect. 1; and indeed than his double-dealing between the senate and Claudius, ch.
4. sect. 2, than his slaughter of James the brother of John, and his imprisonment of Peter, or his vain-glorious behavior before he died, both in Acts 12:13; and here, ch. 4. sect. 1, will justify or allow.
Josephus"s character was probably taken from his son Agrippa, junior.
[19] This treasury-chamber seems to have been the very same in which our Savior taught, and where the people offered their charity money for the repairs or other uses of the temple, Mark 12:41, etc.; Luke 22:1; John 8:20.
[20] A strange number of condemned criminals to be under the sentence of death at once; no fewer, it seems, than one thousand four hundred!
[21] We have a mighty cry made here by some critics, as the great Eusebius had on purpose falsified this account of Josephus, so as to make it agree with the parallel account in the Acts of the Apostles, because the present copies of his citation of it, Hist. Eceles. B. II.