It is during the reign of his successor Claudius that we hear of another expulsion: _Iudaeos impulsore Chresto adsidue tumultuantis Roma expulit_ (Suet. Claud. 25), “The Jews who engaged in constant riots by the machinations of a certain Chrestus, he expelled from Rome.” It has constantly been stated that this refers to the agitation in the Roman Jewry which the preaching of Christianity aroused. For that, however, there is no sufficient evidence. Jesus, to be sure, is called Chrestus, Χρηστός, the Upright, in many Christian documents.[337] This play upon words is practically unavoidable. But Chrestus is a common name among all classes of society.[338] Jews would be especially likely to bear it, since it was a fairly good rendering of such a frequently occurring name as Zadok. The riot in question was no doubt a real enough event, and the expulsion equally real, even if it did not quite imply all that seems to be contained in it. If it were a decree of general expulsion of all Jews, it would be strikingly at variance with the edicts in favor of the Jews which Claudius issued, and which are contained in Josephus (Ant. XIX. v.). As in the case of other documents cited here, there is no reason to question the substantial accuracy of their contents, although they are surely not verbatim transcriptions from the records. It is as clearly impossible in the case of Claudius as in that of Tiberius to suppose an arbitrary disregard of law on his part, so that a general ejection of all Jews from the city, including those who were Roman citizens, is not to be thought of. Neither Tacitus nor Josephus mentions the expulsion. The silence of neither is conclusive, but it lends strong probability to the assumption that the decree cannot have been so radical a measure as a general expulsion of all Jews from the city would be. The passage from Suetonius is concerned wholly with acts of Claudius affecting foreigners—non-Romans, _i.e._ Lycians, Rhodians, Gauls, Germans—and if we keep in mind Suetonius’ habits of composition, it is highly likely that he has put together here all that he found together in his source. We are to understand therefore by the _Iudaei_ of this passage only foreign Jews, which implies that the majority of the Jews were not affected by it at all. But were even all foreign Jews included? Is there anything in the passage that is not perfectly consistent with the assumption that some relatively small group of Jews led by a certain Chrestus was ejected from the city for disorderly conduct? The silence of the other writers, the total absence of effect on the growth of the Jewish population, would seem to make this after all the simplest meaning of Suetonius’ words.