done in Bellum judaicum(1.3, 6, 9). Josephus allows that he had intended
to include some ancient Judean history in his earlier work. As he now
phrases it, his goal would have been to describe Judean origins and fortunes,
“the great lawgiver under whom they were trained in piety and the exer-
cise of the other virtues,” and all of their (noble) wars before the unfortu-
nate conflict with Rome (A.J. 1.6). Josephus assumes the reader’s interest
in things Judean.
Josephus next introduces his patron Epaphroditus, who serves as a
paradigm for the implied reader: he is a curious and beneficent Gentile. It
was because of his persistent eagerness to support the producers of “ben-
eficial and beautiful work” that Josephus persevered in this noblest under-
taking (A.J. 1.9). There is no hint of defensiveness here. That Josephus
really did expect an interested Gentile readership, and that this is not
merely a superficial rhetorical ploy, is confirmed by an abundance of inci-
dental notices throughout Antiquitates judaicae(e.g., 1.128–129; 3.317; 14.1–3,
186–187; 16.175; 20.262) and its appendix, Vita (1, 12c).
Josephus’s outward-looking tone continues when he proposes that
the translation of the LXX was a model for his own work. He ponders
whether, before his time, any Greeks had been eager to learn Judean his-
tory, and whether Judeans had been willing to share it. On the one side, he
cites the keen interest of Ptolemy II in the Judean laws and constitution and,
on the other, claims that the high priest Eleazar did not jealously keep from
the king “the enjoyment of a benefit” (A.J. 1.11). Indeed, Eleazar’s willing-
ness to share the laws reflected the Judean tradition not to make a secret
of good things (1.11). Josephus, therefore, will imitate the high priest’s
magnanimity, since in his own day there are also many lovers of learning
(1.12). The tone of the preface to Antiquitates judaicaethus differs markedly
from that of the preface to Bellum judaicum:Josephus no longer seems pre-
occupied with refuting falsehood; his work is described only as a boon to
interested readers.
Josephus now moves to state the thesis of his work. It is that those who
conform to the will of God, and do not venture to transgress laws that
have been excellently laid down, prosper in all things beyond belief, and for
their reward are offered happiness by God; whereas, in proportion as they
depart from the strict observance of the laws, things practicable become
impracticable, and whatever imaginary good thing they strive to do ends
in irretrievable disasters (A.J. 1.14).
This lesson is interesting for at least two reasons. First, there is no lim-
itation to Judeans of the principle involved. Whoever follows the laws of
God will prosper, and whoever does not will suffer. How can this be? In the
TheContra Apionemin Social and Literary Context 149