The three passages
James the brother of Jesus
A few scholars question the authenticity of the reference, based on various arguments, but primarily based on the observation that various details in
The Jewish War differ from it.[32][33]
https://en.wikipedia.org/wiki/Josephus_on_Jesus
Arguments challenging the authenticity of the three passages
The James passage
A comparative argument made against the authenticity of the James passage by scholars such as Tessa Rajak is that the passage has a negative tone regarding the High Priest Ananus, presenting him as impulsive while in the Jewish Wars Josephus presents a positive view of Ananus and portrays him as prudent.[91][92]
A textual argument against the authenticity of the James passage is that the use of the term "Christos" there seems unusual for Josephus.[91] An argument based on the flow of the text in the document is that given that the mention of Jesus appears in the Antiquities before that of the John the Baptist a Christian interpolator may have inserted it to place Jesus in the text before John.[91] A further argument against the authenticity of the James passage is that it would have read well even without a reference to Jesus.[91] New Testament scholar Robert M. Price speculates that Josephus may have considered James a fraternal brother rather than a sibling.[93]
Some of the arguments for and against the authenticity of the James passage revolve around the similarities and differences between the accounts of Josephus, Origen, Eusebius and the Christian accounts. Although Josephus' account of the method of death of James differs from that of the Christian tradition, this is seen as an indication that the Josephus account is not a Christian interpolation.[22][94]
John Painter states that Origen expresses surprise that given that a Josephus who disbelieves in Jesus as Christ (Commentary on Matthew Book X, Chapter 17) should write respectfully of James, his brother.[95] However, according to Painter unlike the Testimonium this issue has not generated a great deal of controversy, although viewed as a potential reason for doubting authenticity.[95]
An issue that is subject to more debate is that in
Commentary on Matthew (Book X, Chapter 17), Origen cites Josephus as stating the death of James had brought a wrath upon those who had killed him, and that his death was the cause of the destruction of Jerusalem.[75][77][96] At the end of Book II, Chapter XIII Origen disagrees with Josephus' placement of blame for the destruction of Jerusalem on the death of James, and states that it was due to the death of Jesus, not James.[95]
In Book II, Chapter 23.20 of his
Church History, Eusebius mentions Josephus' reference to the death of James and the sufferings that befell those who killed him. In this reference Eusebius writes: “These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.” However, this statement does not appear in the extant manuscripts of Josephus.[95] Moreover, in Book III, ch. 11 of his
Church History Eusebius states that the conquest of Jerusalem immediately followed the martyrdom of James setting the martyrdom at c70 CE rather than the c62 CE given by Josephus.[97][98] Painter states that whether the Book II, Chapter 23.20 statement by Eusebius is an interpolation remains an open question.[95]
Eusebius does not acknowledge Origen as one of his sources for the reference to James in Josephus.[79] However, John Painter states that placing the blame for the siege of Jerusalem on the death of James is perhaps an early Christian invention that predates both Origen and Eusebius and that it likely existed in the traditions to which they were both exposed.[95] Painter states that it is likely that Eusebius may have obtained his explanation of the siege of Jerusalem from Origen.[79]
G. A. Wells has stated the fact that Origen seems to have read something different about the death of James in Josephus [ie. different to what appears to be there] suggests some tampering with the James passage seen by Origen.[86] Wells suggests that 'the interpolation' seen by Origen may not have survived in the extant Josephus manuscripts, but that it opens the possibility that there may have been other interpolations in Josephus' writings.[86] Wells further states that differences between the Josephus account and those of Hegesippus and Clement of Alexandria may point to interpolations in the James passage.[86]
22 Eddy, Paul; Boyd, Gregory (2007).
The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition. ISBN 0-8010-3114-1. p. 130.
32 Habermas, Gary R. (1996).
The Historical Jesus. ISBN 0-89900-732-5.
33 Wells, George Albert (1986).
Did Jesus Exist?. Pemberton Publishing Co.
75 Mizugaki, Wataru (1987). "Origen and Josephus". In Feldman, Louis H.; Hata, Gōhei. J
osephus, Judaism and Christianity. Brill. pp. 325–335. ISBN 978-90-04-08554-1.
77 Painter, John (2005). Just James: The Brother of Jesus in History and Tradition. ISBN 0-567-04191-3, p. 205
79 Painter^ (2005), pp. 155–167.
86 Wells G.A. (1996)
The Jesus Legend ISBN 0-8126-9334-5pp. 54–55
91 Eddy & Boyd 2007, pp. 128–130.
92 Feldman, Louis H.; Hata, Gōhei, eds. (1987). Josephus, Judaism and Christianity. BRILL. ISBN 978-90-04-08554-1, p. 56
93 Price, R.M. (2011)
The Christ Myth Theory and its Problems, ISBN 9781578840175, p. 132,
94 But note that James the brother of Jesus is not the same as James, son of Zebedee who is killed by King Herod in Acts 12:2 with a sword [and there are 3 James in the NT]
95 Painter^^^ (2005), pp. 132–137.
96 Quoting Mizugaki, page 335: "Origen notes with favour that Josephus seeks the cause of the fall of Jerusalem and the destruction of the Temple in the assassination of James the Just, but gravely adds that
Josephus ought to have stated that the calamity happened because the Jews killed Christ."