Robert:
Steefen, are you once again exploring the idea that Josephus was the ghostwriter of the letters of Paul?
Steefen:
Josephus alludes to Paul in the second passage after the TF.
The similarities between the biography of Josephus and the biography of Paul still stand.
** you do not have permission to see this link **Necessity #1: Josephus and Paul Were Similar in Background, Education, and Beliefs.
St. Paul and Flavius Josephus (Josephus ben Matityahu) were both first century Jewish writers alive in the 40s, 50s, and 60s A.D. In the religious context for first century Jerusalem, Josephus and Saul would be familiar with the schools of thought of Hillel and Shammai. The House of Shammai that governed the Sanhedrin 30 A.D. – 69 A.D. during the time of the biblical Jesus, the biblical Saul, the historical Jesus of Gamala, Galilee, and the historical Josephus.
Josephus was mentored in religious obligations by an ascetic named Banus (The Life of Flavius Josephus 2, 11-12). Saul had a mentor by the name of Barnabas (Acts of the Apostles 11: 25-26).
Both were Pharisees.
The Life of Joseph ben Matthias / Flavius Josephus
[W]hen I was about sixteen years old, I had a mind to make trial of the several sects that were among us. These sects were three: the first is that of the Pharisees, the second that of the Sadducees, and the third that of the Essenes … I thought that by this means I might choose the best if I were once acquainted with them all. So, I contented myself with hard fare and underwent great difficulties and went through them all. Nor did I content myself with these trials only; but when I was informed that one whose name was Banus lived in the desert, used no other clothing than grew upon trees, had no other food than what grew of its own accord, and bathed himself in cold water frequently, both by night and by day, in order to preserve his chastity, I imitated him in those things.
So, when I had accomplished my desires, I returned back to the city, being now nineteen years old, and began to conduct myself according to the rules of the sect of the Pharisees which is of kin to the sect of the Stoics, as the Greeks call them.
Josephus, translated by William Whiston, The Life of Flavius Josephus, Section 2, 10, p. 1.
The Life of the Biblical Paul
Circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrew parentage, in observance of the law, a Pharisee.
Philippians 3: 5
Also see: Acts 23: 6 and 26: 5
Both were of the same opinion that a married woman should be modest in manner towards her husband.
The Life of Flavius Josephus
“[F]or, saith the Scripture, ‘A woman is inferior to her husband in all things.’ Let her, therefore, be obedient to him; not so, that he should abuse her, but that she may acknowledge her duty to [the] husband; for God hath given the authority to the husband. …”
Josephus translated by William Whiston. Against Apion, Book 2, Section 25, Line 201, p. 806.
The Life of the Biblical Paul
“I do not permit a woman to teach or to have authority over a man. She must be quiet.”
First Timothy 2: 12
Both were of the same opinion that adult Gentile men need not be forced to become circumcised in order to be reverent to God.
The Life of Flavius Josephus
At this time it was that two great men, who were under the jurisdiction of the king [Agrippa], came to me out of the region of Trachonitis, bringing their horses and their arms, and carrying with them their money also; and when the Jews would force them to be circumcised, if they would stay among them, I would not permit them to have any force put upon them, but said to them, “Everyone ought to worship God according to his own inclinations, and not to be constrained by force; and that these men, who had fled to us for protection, ought not to be so treated as to repent of their coming hither. And when I had pacified the multitude, I provided for the men that were come to us whatsoever it was they wanted, according to their usual way of living, and that in great plenty also.
Josephus, translated by William Whiston, The Life of Flavius Josephus, Section 23, Lines 112-113, ps 7-8.
The Life of the Biblical Paul
…what is the value of circumcision?
Romans 3: 1
** you do not have permission to see this link **Context #1: The Careers of Paul and Josephus
Paul and Josephus were public figures, both were writers and public speakers. One and the other were bilingual in Greek and Hebrew. Both had audiences with King Agrippa II: Paul to plead a case, Josephus to successfully sell the histories he had written (Against Apion, Book 1, Section 9, Lines 50-51, p. 777). Both had Roman citizenship. Paul in 60 C.E., Josephus in 64 C.E.—both survived shipwrecks then made it to Puteoli (Pozzuoli, Naples, Italy), before continuing to Rome for legal matters before Nero, emperor of Rome. Saul persecuted Christians, then went over to their side. Josephus persecuted Romans, then went over to their side.
When one reads the works of Josephus, one knows he had the pulse of the time and a fine net over Judea and Galilee. Flavius Josephus would have known Saul, also under the name of Paul.
** you do not have permission to see this link **Both had growing success in their endeavors.
The Life of Joseph ben Matthias / Flavius Josephus
…he (Simon, the son of Gamaliel) persuaded the high priests, Ananus, and Jesus, the son of Gamala, and some others of the same seditious faction, to cut me down, now I was growing so great, and not to overlook me while I was aggrandizing myself to the height of glory; and he said that it would be
for the advantage of the Galileans if I were deprived of my government there.
Josephus, translated by William Whiston, The Life of Flavius Josephus, Section 38, Line 193, p. 12.
The Life of the Biblical Paul
Saul Preaches in Damascus
…[Paul] stayed some days with the disciples
in Damascus,
and he began at once to proclaim Jesus in the synagogues,
that he is the Son of God.
All who heard him were astounded and said,
“Is not this the man who in Jerusalem ravaged those who call upon this name,
and came here expressly to take them back in chains to the chief priests?”
But Saul grew all the stronger…
Acts 9: 19-22
** you do not have permission to see this link **Necessity #2: There Was Rancor against Josephus and Paul.
Jews wanted to kill Paul (Acts 22: 22-24) and Jews wanted to kill Josephus (The Life of Flavius Josephus Section 32, Line 158; Section 33, Lines 166-167; Section 35, Line175; Section 38, Lines 189-190, 193; Section 40, Line 202). Both were public speakers who at times had the Jewish public turn against them in hatred. Of course, both Josephus (The Life of Flavius Josephus, Section 38, Line 194; Section 41, 205-207); and Paul (Acts 25: 25) had in mind the defense of being unworthy of punishment.
The Life of Joseph ben Matthias / Historical Flavius Josephus
One of the historical Jesuses, Jesus of Gamala, a component of the biblical Jesus, was at odds with Josephus for a time. Josephus was the type of public figure who would not have hesitated to denounce Jesus if he thought Jesus was deluding multitudes under the pretense of divine inspiration. However, Jesus was the type of public figure to engage in “counter-denunciation.”
“and it was Jesus … who principally set them on. He was ruler in Tiberias … and an innovator beyond everybody else. He then took the laws of Moses into his hands, and came into the midst of the people,
and said,
‘O my fellow citizens! If you are not disposed to hate Josephus on your own account, have regard, however, to these laws of your country, which your commander-in-chief is going to betray; hate him therefore on both these accounts, and bring the man who hath acted thus insolently, to his deserved punishment.’
When he had said this, and the multitude had openly applauded him for what he had said, [Jesus] took some… armed men, and made haste away to the house in which I lodged, as if he would kill me immediately… [I did not know what Jesus’s problem was because I had a hard day and fell fast asleep until Simon woke me up because Jesus was coming to kill me. Simon wanted to know if I wanted him to kill me, or, did I want to kill myself so Jesus would not have the pleasure.] But I committed the care of my life to God [and while Jesus came for me one way, I ran another way out into the public for protection thinking I could talk them over to my side]. I put on a black garment, hung my sword at my neck, and went … to the hippodrome [there I had an audience] and fell down flat on the earth, and bedewed the ground with my tears.
Then I seemed to them all an object of compassion… So, I escaped [Jesus] beyond all my hopes; and returned to my own house, accompanied with my friends, and twenty armed men also.”
The Life of Flavius Josephus, 134-144
The Life of the Biblical Paul
“…and then [the public] lifted up their voices and said, ‘Away with such a fellow [Paul] from the earth: for it is not fit that he should live.’
And as they cried out, and cast off their clothes, and threw dust into the air…”
Acts 22: 22-23
The Life of the Biblical Jesus Christ
The biblical Jesus’ dislike of Saul, the Pharisee, can now be put in context: Saul was a Pharisee. Apparently, then, Saul was among the scribes and Pharisees who disliked Jesus—and Jesus disliked them.
When the Pharisees saw this, they said to him, “See, your disciples are doing
what is unlawful to do on the Sabbath.”
…“Is it lawful to cure
on the Sabbath?…”
But the Pharisees went out and took counsel against [Jesus]
to put him to death.
…“This man drives out demons only by the power of Beelzebul,
the prince of demons.”
[Jesus] said to them, “Every kingdom divided against itself will be laid waste,
and no town or house divided against itself will stand.
And if Satan drives out Satan, he is divided against himself…”
“You brood of vipers, how can you say good things when you are evil?…”
Matthew 12: 2, 10, 14, 24-26; 34
Then Jesus spoke to the crowds
and to his disciples,
saying, “The scribes and the Pharisees have taken their seat
on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you, but do not follow
their example. For they preach but they do not practice.
“Woe to you, scribes and Pharisees,
you hypocrites. …
“Woe to you, scribes and Pharisees,
you hypocrites. …
“Woe to you, blind guides, who say, ‘If one swears by the temple, it means nothing; but, if one swears by the gold of the temple, one is obligated.’
Blind fools, which is greater, the gold, or the temple that made
the gold sacred?
“Woe to you, scribes and Pharisees, you
hypocrites. …
Blind guides, who strain out the gnat and swallow
the camel!
“Woe to you, scribes and Pharisees,
you hypocrites. …
Blind Pharisee, cleanse first the inside of the cup,
so that the outside also may be clean.
“Woe to you, scribes and Pharisees, you
hypocrites. …
“Woe to you, scribes and Pharisees, you
hypocrites. …
You serpents, you brood of vipers, how can you flee from the judgment of Gehenna?
Amen, I say to you, all these things will come upon this generation.”
Matthew, 23: 1-3, 13, 15-17, 23-27, 29, 33, 36
“And it was Jesus, the son of Sapphias, who principally set them on. He was ruler in Tiberias, a wicked man, and naturally disposed to make disturbances in matters of consequence; a seditious person he was indeed, and an innovator beyond everybody else.” (Life 27.134) Josephus knew and had a run-in with one of the historical figures who comprise the biblical Jesus.
** you do not have permission to see this link **Necessity #3: The Conversions of Josephus and Paul
The Life of Joseph ben Matthias / Flavius Josephus
Vespasian Takes Jotapata in the Lower Galilee
… “Now is the time to begin to fight in earnest, when there is no hope of deliverance left It is a brave thing to prefer glory before life and to set about some such noble undertaking as may be remembered by late posterity.”
Josephus fell to work immediately, and made a sally … and ran as far as the Roman camp itself. He pulled the coverings of their tents to pieces … and set fire to their works.
And this was the manner in which he never left off fighting, neither the next day nor the day after it, but went on with it for a considerable number of both days and nights.
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 7, Section 17,
Lines 204-206, p. 649.
Upon this, Vespasian, when he saw the Romans
distressed by these sallies …
… repelled the Jews in great measure by the Arabian archers,
the Syrian slingers …
Now, the Jews suffered greatly by … engines …
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 7, Section 18,
Lines 207, 211-212, p. 649.
[Vespasian made use of his battering ram.]
Now, at the very first stroke of this engine, the wall was shaken and a terrible clamor
was raised by the people within the city as if they were already taken.
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 7, Section 19,
Lines 213 and 221, p. 649.
…a certain Jew hit Vespasian with a dart in his foot and wounded him a little [why do you persecute me], the distance being so great that no mighty impression could be made by the dart thrown so far off. However, this caused the greatest disorder among the Romans;
for when those who stood near him saw his blood, they were disturbed at it, and a report went abroad, through the whole army, that the general was wounded, while the greatest part left the siege, and came running together with surprise and fear to the general;
and before them all came Titus, out of the concern he had for his father, insomuch that the multitude were in great confusion, and this out of the regard they had for their general, and by reason of the agony that the son was in.
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 7, Section 22,
Lines 236-238, p.650.
…the Romans slew all the multitude that appeared openly; but on the following days they searched the hiding places, and fell upon those that were underground, and in the caverns, and went through every age, excepting the infants and the women,
and of these there were gathered together as captives twelve hundred; and as for those that were slain at the taking of the city and in the former fights, they were numbered to be forty thousand.
So Vespasian gave order that the city should be entirely demolished, and all the fortifications
burnt down.
And thus was Jotapata [in the Lower Galilee] taken, in the thirteenth year of the reign of Nero, on the first day of the month Panemus (Tamuz).
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 7, Section 36,
Lines 336-339, p. 654.
and now the Romans searched for Josephus, both out of the hatred they bore him and because their general was very desirous to have him taken, for he reckoned that if he were once taken, the greatest part of the war would be over. They then searched among the dead and looked into the most concealed recesses of the city;
but as the city was first taken, [Josephus] was assisted by a certain supernatural providence; for he withdrew himself from the enemy when he was in the midst of them, and lept into a certain deep pit, where to there adjoined a large den at one side of it which could not be seen by those that were above ground.
Here, he met with 40 men of eminence that had concealed themselves and with provisions enough to satisfy them for not a few days.
…he concealed himself two days but on the third day … he was discovered whereupon Vespasian sent immediately and zealously two tribunes, Paulinus and Gallicanus, and ordered them to give Josephus their right hands as a security for his life, and to exhort him to come up.
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 8, Section 1,
Lines 340-344, ps 654-655.
…Vespasian sent besides these a third tribune, Nicanor, to him; he was one that was well known to Josephus and had been his familiar acquaintance in old time.
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 8, Section 2,
Line 346, p. 655.
And now as Nicanor lay hard at Josephus to comply, and he understood how the multitude of the enemy threatened him, [Josephus] called to mind the dreams which he had dreamed in the nighttime,
the future calamities of the Jews, and the events that concerned the Roman emperors.
Josephus, the biblical Jesus, and the Woe-saying Jesus in Wars, Book 6 all had premonitions of the future calamities of the Jews.
Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests:
and just then was he in an ecstasy…
The Life of the Biblical Saul/Paul
“…I saw a light from the sky, brighter than the sun, shining around me and my traveling companions.
We all fell to the ground and I heard a voice saying to me in Hebrew, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad [a spiked stick used for driving cattle].’
And I said, ‘Who are you sir?’ And the Lord replied,
‘I am Jesus whom you are persecuting.
Get up now, and stand on your feet. I have appeared to you for this purpose, to appoint you as a servant and witness of what you have seen [of me] and what you will be shown.
I shall deliver you from this people and from the Gentiles to whom I send you,
to open their eyes that they may turn from darkness to light and from the power of Satan to God, so that they may obtain forgiveness of sins and an inheritance among those who have been consecrated by faith in me.’ ”
Acts 26: 13-18
The Life of Joseph ben Matthias / Flavius Josephus (continued)
Josephus put up a secret prayer to God,
and said,
“Since it pleaseth Thee, who hast created the Jewish nation to depress the same, and
since all their good fortune is gone over to the Romans; and
since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter,
I willingly give them my hands, and am content to live. And I protest openly, that
I do not go over to the Romans as a deserter of the Jews, but as a minister from Thee.”
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 8, Section 3,
Lines 351-354, p. 655.
Titus’s own valor…made him pity [Josephus] as did also the commiseration of his age when he recalled to mind that but a little while ago he was fighting but lay now in the hands of his enemies, which made him consider the power of fortune and how quick is the turn of affairs in war and how no state of men is sure.
…[Titus] was also of great weight in persuading his father to preserve him.
However, Vespasian gave strict orders that he should be kept with great caution as though he would in a very little time send him to Nero.
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 8, Section 8,
Lines 396-398, p. 657.
When Josephus heard him give those orders, he said that he had somewhat in his mind that he would willingly say to Vespasian alone. When therefore they were all ordered to withdraw, excepting Titus and two of their friends, he said,
“Thou, O Vespasian, think no more than that you have taken Josephus himself captive; but I come to you as a messenger of greater tidings; for had not I been sent by God to you…
“Do you send me to Nero! Why? Are Nero’s successors … still alive? You, Oh, Vespasian, are Caesar and emperor, you and your son.
“Bind me now still faster and keep me for yourself, for, you, O Caesar, are not only lord over me but over the land and the sea and all mankind…”
Josephus translated by William Whiston. The Wars of the Jews, Book 3, Chapter 8, Section 9,
Lines 399-402, p. 657.
** you do not have permission to see this link **Necessity #4: Paul Had Friends Who Were Asiarchs, Members of the Commune Asiae.
An Asiarch was a civil official or pontiff (priestly official) in the Ancient Roman province of Asia, who ultimately reported to the emperor. The International Standard Bible Encyclopedia states that they derived their appellation from the name of the province over which they presided. They were delegates of individual cities to the Commune Asiae, the Asia Minor Council, which regulated not new religions and new gods but the worship of the emperor. “The Quindecimviri Sacris Faciundis (the Fifteen Priests for Sacred Rites) oversaw the conduct of foreign cults at Rome.” This would include the post-Battle of Galilee writing of the gospels for a new religion in the Roman empire. Josephus was associated with the emperor Vespasian who would have been a member of the quindecimviri, a regulator of new gods and new religions, and Paul was associated with Asiarchs responsible for emperor worship. Given Josephus’ placement in the empire, he too would have had acquaintances with the members of the Commune Asiae.
As we have seen, Jesus Christ references imperial worship, be it Julius Caesar, Augustus Caesar, Vespasian, Titus, or Domitian.
The Life of the Biblical Paul
Paul lived in Ephesus for a while. Paul’s Asiarch friends assembled at Ephesus to preside over public games and the religious rites at festivals in honor of the gods and the emperor.
Paul wanted to go before the crowd [in Ephesus] but the disciples
would not let him,
and even some of the Asiarchs, who were friends of [Paul] sent word to him
advising him not to venture into the theater.
Acts 19: 30-31
Steefen said
Steefen:
You mentioned earlier that the letters could have been influenced by Marcion. I’ll note that Josephus as a Christian persona could have written the first draft and the second century interpolations could have been added in the second century.
Robert:
Steefen, are you once again exploring the idea that Josephus was the ghostwriter of the letters of Paul?
Steefen:
Josephus and King Herod Agrippa II were permitted to live in Rome after the Jewish Revolt.
The TF supported the rewrite of Jesus of Galilee.
Josephus also includes in the second passage after the TF a Pauline character.
Given the similarities in their biographies detailed above, the biographical information of Paul in the letters come from Josephus.
Google AI Overview:
** you do not have permission to see this link **, Jewish War) are highly similar to and complementary to the New Testament in context, covering the same political, social, and geographical landscape, including figures like Herod, Pilate, and John the Baptist. While not a Christian, Josephus provides crucial historical validation for the era, including mentions of James, the brother of Jesus, and a controversial reference to Jesus himself.
- Historical Context & Events: Josephus provides the background for Judean life, Roman rule, and the destruction of Jerusalem, often explaining the political tensions mentioned in the Gospels.
- Parallel Figures: Josephus records details about rulers (Caesar Augustus, Tiberius), religious factions (Pharisees, Sadducees, Essenes), and figures like John the Baptist, James the brother of Jesus, and Pontius Pilate.
- Specific Mentions of Jesus: The Testimonium Flavianum (Antiquities 18.63–64) references Jesus as a wise man, teacher, and the Messiah, though some parts are debated by scholars as later additions.
- Possible Source Usage: Some scholars argue that the author of Luke-Acts may have used Josephus’s works, as both narratives share parallels regarding figures like Judas the Galilean, Theudas, and “The Egyptian”.
Steefen said
… “And it was Jesus, the son of Sapphias, who principally set them on. He was ruler in Tiberias, a wicked man, and naturally disposed to make disturbances in matters of consequence; a seditious person he was indeed, and an innovator beyond everybody else.” (Life 27.134) Josephus knew and had a run-in with one of the historical figures who comprise the biblical Jesus.
In what way is this supposed to be “one of the historical figures who comprise the historical Jesus” other than sharing the name Joshua — Yeshu’ in Aramaic — which does not seem to be an uncommon name in the region in the period.
BruceRMcF said
Steefen said
… “And it was Jesus, the son of Sapphias, who principally set them on. He was ruler in Tiberias, a wicked man, and naturally disposed to make disturbances in matters of consequence; a seditious person he was indeed, and an innovator beyond everybody else.” (Life 27.134) Josephus knew and had a run-in with one of the historical figures who comprise the biblical Jesus.
In what way is this supposed to be “one of the historical figures who comprise the historical Jesus” other than sharing the name Joshua — Yeshu’ in Aramaic — which does not seem to be an uncommon name in the region in the period.
Josephus/Saul-Paul did not like the historical Jesus of Tiberias, Galilee.
The biblical Saul-Paul did not like the biblical Jesus of Galilee.
Reason for the next video to strengthen the discussion.
Add Roman funding for Josephus/Saul-Paul.
I would say Paul didn’t get a free favor from King Agrippa II.
Glen & Grace present the finances of who I call Josephus-Saul-Paul.
King Agrippa II was not the only sponsor of Josephus-Paul, along with Fulvia, giving the Pauline figure purple and gold for the Jerusalem Temple.
The Flavians were not the only sponsor of the Jewish historian Josephus.
Steefen said
BruceRMcF said
Steefen said
… “And it was Jesus, the son of Sapphias, who principally set them on. He was ruler in Tiberias, a wicked man, and naturally disposed to make disturbances in matters of consequence; a seditious person he was indeed, and an innovator beyond everybody else.” (Life 27.134) Josephus knew and had a run-in with one of the historical figures who comprise the biblical Jesus.
In what way is this supposed to be “one of the historical figures who comprise the historical Jesus” other than sharing the name Joshua — Yeshu’ in Aramaic — which does not seem to be an uncommon name in the region in the period.
Josephus/Saul-Paul did not like the historical Jesus of Tiberias, Galilee.
The biblical Saul-Paul did not like the biblical Jesus of Galilee.
This is an incredibly shallow parallel. Accepting such a low bar of evidence means that if alternatives to the argument were ever seriously considered, there will be an almost limitless number of alternatives which will be clamoring for our attention.
Bruce:
This is an incredibly shallow parallel. Accepting such a low bar of evidence means that if alternatives to the argument were ever seriously considered, there will be an almost limitless number of alternatives which will be clamoring for our attention.
Steefen:
Thank you. From me, the parallel does not stand alone; then, add the Glen and Grace information.
Steefen said
Bruce:
This is an incredibly shallow parallel. Accepting such a low bar of evidence means that if alternatives to the argument were ever seriously considered, there will be an almost limitless number of alternatives which will be clamoring for our attention.
Steefen:
Thank you. From me, the parallel does not stand alone; then, add the Glen and Grace information.
But, again, first a critical filter would have to be applied to the hypothesis that “Glen and Grace” have concocted for them, and after removing the claims that are supported by supposed evidence as insubstantial as that parallel, so if there is anything left to their hypothesis. That is, after all, the point of presenting AI slop in a youtube video rather than in written form, so that it is more convenient to just go along in a flaw accepting what resembles plausible claims supported by evidence, and less convenient to stop at red flag points in the argument structure and pick it apart until it collapses under the weight of heroic narrative leaps undersupported by evidence.
Bruce:
But, again, first a critical filter would have to be applied to the hypothesis that “Glen and Grace” have concocted for them
Steefen:
Tell us your objection to the financial wealth of Josephus.
Tell us your objection to the financial wealth of Paul that Glen and Grace posit.
I confess I am confused by the thread, for it goes in so many directions–from Steefen seemingly trying to show that Josephus wrote the Pauline corpus to a bunch of videos.
I for one do no appreciate when members on a forum take recourse to videos. If you can’t argue the points in writing, then you don’t yet know the points you want to argue. Videos give impressions, and impressionable people will walk away from them thinking “wow, I got it!” Then they try to convey “it” and realize they don’t even know what they “got”. So they send people to a video, making them do the work.
As for the theory that Josephus wrote the Pauline epistles (and even if I got that wrong, any theory that conjoins Paul and Josephus beyond their common timeline), what is happening to good historical sense?!
Are we so bored that we are just throwing anything up?
There are two explanations for anyone attempting to associate Josephus with Paul beyond their timeline.
1) Desperation to be “novel”.
2) medical terms I will not mention.
For the health of this forum, I plead to all other members, don’t entertain this nonsense. Just look at the nonsense that sensible people are forced to indulge in when entertaining it. It is a string of nonsense and it is only making participants in it, well, an adjective I will not provide.
I for one do no appreciate when members on a forum take recourse to videos. If you can’t argue the points in writing, then you don’t yet know the points you want to argue. Videos give impressions, and impressionable people will walk away from them thinking “wow, I got it!” Then they try to convey “it” and realize they don’t even know what they “got”. So they send people to a video, making them do the work.
I couldn’t agree more.
Comment 116 and 117
Tell us your objection to the financial wealth of Josephus.
Tell us your objection to the financial wealth of Paul that Glen and Grace posit.
Was that your answers?
Second, videos require thought, research, and writing. Producing a video does not take away from the work done beforehand.
Third, many scholars have many YouTube videos.
Was that your answers?
What a silly question. Should I answer with an equally silly response and say, yes?
I, for one, do not consider Glen, the ** you do not have permission to see this link **, and Grace, his AI sidekick, to be credible sources, so it really isn’t incumbent on me to address anything they happen to say as if positing Paul had financial wealth means anything at all.
Steefen said
Bruce:
But, again, first a critical filter would have to be applied to the hypothesis that “Glen and Grace” have concocted for them
Steefen:
Tell us your objection to the financial wealth of Josephus.
Tell us your objection to the financial wealth of Paul that Glen and Grace posit.
That “Glen” and “Grace” posit it, but present it as if they have arrived at a conclusion strongly backed by evidence.
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