The autobiographical text The Life of Josephus is a text written by Flavius Josephus around 94 to 99 BC. The commander of a Jewish insurgency who was captured by the Roman in 67 BC he won his liberty by ingratiating himself with the Roman victors. The Life of Josephus is both a retelling of the events of this War and a justification by Josephus of his part in it. His position with his Roman and Jewish contemporaries and even now with modern day scholars is ambiguous. Many question his decision to eschew suicide in favour of capture. The works of Josephus have been pivotal in gaining an understanding of the period of the First Jewish-Roman War, The Dead Sea Scrolls and other Archaeological discoveries.

"An audacious history of Josephus (37-c.100), the Jewish general turned Roman historian, whose emblematic betrayal is a touchstone for the Jew alone in the Gentile world"--Dust jacket flap.

Flavius Josephus, the priest from Jerusalem who was affiliated with the Pharisees, is our most important source for Jewish life in the first century. His notice about the death of James the brother of Jesus suggests that Josephus knew about the followers of Jesus in Jerusalem and in Judaea. In Rome, where he lived for the remainder of his life after the Jewish War, a group of Christians appear to have flourished, if 1 Clement is any indication. Josephus, however, says extremely little about the Christians in Judaea and nothing about those in Rome. He also does not reference Paul the apostle, a former Pharisee, who was a contemporary of Josephus’s father in Jerusalem, even though, according to Acts, Paul and his activities were known to two successive Roman governors (procurators) of Judaea, Marcus Antonius Felix and Porcius Festus, and to King Herod Agrippa II and his sisters Berenice and Drusilla. The knowledge of the Herodians, in particular, puts Josephus’s silence about Paul in an interesting light, suggesting that it may have been deliberate. In addition, Josephus’s writings bear very little witness to other contemporaries in Rome, so much so that if we were dependent on Josephus alone we might conclude that many of those historical characters either did not exist or had little or no impact in the first century. Asiedu comments on the state of life in Rome during the reign of the Emperor Domitian and how both Josephus and the Christians who produced 1 Clement coped with the regime as other contemporaries, among whom he considers Martial, Tacitus, Pliny the Younger, and others, did. He argues that most of Josephus’s contemporaries practiced different kinds of silences in bearing witness to the world around them. Consequently, the absence of references to Jews or Christians in Roman writers of the last three decades of the first century, including Josephus, should not be taken as proof of their non-existence in Flavian Rome.

Flavius Josephus is without a doubt the most important witness to ancient Judaism from the close of the biblical period to the aftermath of the destruction of the temple in A.D. 70. His four surviving works - Judean War, Judean Antiquities, Life, and Against Apion - provide the narrative structure for interpreting the other, more fragmentary written sources and physical remains from this period. This is the first comprehensive literary-historical commentary on the works of Flavius Josephus in English. Steve Mason, York University, Toronto, edits the scheduled 10 volumes.

An essential introduction to Josephus’s momentous war narrative The Jewish War is Josephus's superbly evocative account of the Jewish revolt against Rome, which was crushed in 70 CE with the siege of Jerusalem and the destruction of the Temple. Martin Goodman describes the life of this book, from its composition in Greek for a Roman readership to the myriad ways it touched the lives of Jews and Christians over the span of two millennia. The scion of a priestly Jewish family, Josephus became a rebel general at the start of the war. Captured by the enemy general Vespasian, Josephus predicted correctly that Vespasian would be the future emperor of Rome and thus witnessed the final stages of the siege of Jerusalem from the safety of the Roman camp and wrote his history of these cataclysmic events from a comfortable exile in Rome. His history enjoyed enormous popularity among Christians, who saw it as a testimony to the world that gave rise to their faith and a record of the suffering of the Jews due to their rejection of Christ. Jews were hardly aware of the book until the Renaissance. In the nineteenth century, Josephus's history became an important source for recovering Jewish history, yet Jewish enthusiasm for his stories of heroism—such as the doomed defense of Masada—has been tempered by suspicion of a writer who betrayed his own people. Goodman provides a concise biography of one of the greatest war narratives ever written, explaining why Josephus's book continues to hold such fascination today.