From the connection that exists between the passage about the "other misfortune which befell the Jews," and the former one about the riot suppressed by Pilate, it appears evident that the whole of the paragraph concerning our Lord is an interpolation. That Josephus could not have written the passage as it stands, is clear enough, for only a Christian would speak of Jesus in the terms employed. Josephus was a Pharisee and a Jewish priest; he shows in all his writings that he believes in Judaism. It has been suggested that Josephus may have written about Christ as in the passage quoted, but that the portions within brackets are the interpolations of a Christian copyist. But when these portions within brackets are removed, the passage loses all its interest and is a dry statement utterly unlike the sort of notice Josephus would have been likely to insert. He gives color to his narratives; his incidents are always sketched with vigor; this account would be meagre besides those of the riot of the Jews and the rascality of the priests of Isis. Josephus asserts, moreover, that in his time there were four sects among the Jews--the Pharisees, the Sadducees, the Essenes, and the sect of Judas of Gamala. He gives tolerably copious particulars about these sects, and their teachings, but of the Christian sect he says not a word. Had he wished to write about it, he would have given full details, likely to interest his readers, and not have dismissed the subject in a couple of lines. It was perhaps felt by the early Christians that the silence of Josephus, so famous a historian and a Jew, on the life, miracles, and death of the founder of Christianity was extremely inconvenient; the fact could not fail to be noticed by their adversaries. Some Christian transcriber may have argued, either Josephus knew nothing of the miracles performed by Christ--in which case he is a weighty testimony against them--or he must have heard of Jesus, but not having deemed his acts, as they were related to him, of sufficient importance to find a place in history. Arguing thus, the copyist took the opportunity of rectifying the omission, written from the stand point of a Pharisee, and therefore designated the Lord as merely a wise man. (D. M. Bennett in "Jesus Christ.") That this paragraph, concerning the Lord Jesus Christ, is not Josephus's but an interpolation, is argued from these several following considerations: 1. It is not quoted or referred to by any Christian writer before Eusebius, who flourished at the beginning of the fourth century, and afterward. 2. This paragraph was wanting in the copies of Josephus which were seen by Photius, in the ninth century. 3. It interrupts the course of the narration. 4. It is unsuitable to the general character of Josephus, who is allowed not to have been a Christian.