Intended Audience
A final noteworthy feature ofAntiquities’prologue is its tone of outreach.
In contrast toWa randApion,where he claims to feel compelled to counter
the denouncers of his people, Josephus presents theAntiquitiesas a gift to a
Greek-speaking audience that has demanded it (Ant.1.5). This raises the
question: Was he really writing for outsiders, or following the well-known
apologist’s tactic of “preaching to the converted” by appearing to address
foreigners? If we lay aside his programmatic statements about writing for
non-Jews (Ant.1.5, 9; 20.262), which might have been easily added for rhe-
torical purposes, even in the most inconspicuous places the narrative sus-
tains the impression that its expected audience was not Jewish. As inWa r,
Josephus assumes that his audience knows Roman reference points but
feels compelled to explain even the most basic elements of Judean culture,
such as Sabbath, circumcision, and priesthood (Ant.1.128-29; 3.317; 13.171,
297; 14.1-3, 186-87; 16.175; 17.254). He supports his account wherever possi-
ble with reference to non-Jewish evidence, makes frequent comparisons
with Greek traditions, and feels it necessary to introduce the Judean laws
or “constitution” with great care (Ant.3.90-92, 222-86; 4.194-319). His con-
sciousness of writing for outsiders is perhaps clearest when he concedes
that he has had to rearrange the biblical text — in case any of his country-
men should happen to see this and complain (4.197).
But were there significant numbers of Gentiles in Rome so keen to
learn of Judean culture that they would have remained alert throughAntiq-
uities’twenty volumes, let alone insisted that Josephus complete the work?
As it happens, a surprisingly large proportion of the small amount of evi-
dence we have concerning Judean culture in the capital at Josephus’s time
reflects a certain fascination in some quarters with Judean ways. Tacitus
speaks with disgust about those who are converted to these foreign cus-
toms, abandoning their native land, families, and ancestral rites to support
Jerusalem (Historiae5.5). Suetonius (Domitian12.2) mentions as a note-
worthy feature of Domitian’s reign his ruthless collection of the tax payable
by Jews after 70, even from those who either covered up their Jewish origins
or secretly lived Jewish lives without confessing it (suggesting sympathizers
or quiet converts). Cassius Dio claims that Domitian executed his cousin, a
serving consul, along with many others for the “atheism” implicit in their
adoption of Judean ways (67.14.2); he later reports that the emperor Nerva
stopped hearing accusations against people who had taken up a Judean life
(68.1.2). Finally, Epictetus and Juvenal independently seize upon conversion302steve mason, james s. mclaren, and john m. g. barclayEERDMANS -- Early Judaism (Collins and Harlow) final text
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