Against Apion Questions & Answers

The primary purpose of "Against Apion" is to defend the Jewish people and their traditions against widespread anti-Jewish slanders and misconceptions prevalent in the Hellenistic world. Josephus aims to demonstrate the antiquity, nobility, and philosophical depth of Jewish history and law, refuting specific accusations made by critics like Apion, Manetho, and Chaeremon. He seeks to correct historical inaccuracies and present a positive image of Judaism to a Greco-Roman audience, asserting its unique contributions and moral superiority over pagan customs.

Apion was an Egyptian grammarian and anti-Jewish polemicist from the first century CE, known for his eloquent but hostile writings against the Jews. He was a prominent figure in Alexandria and represented a significant voice of anti-Semitism in the Roman Empire. Josephus chose to name his work "Against Apion" because Apion's accusations were particularly virulent, influential, and representative of the broader anti-Jewish sentiment Josephus sought to counter. Apion's slanders included claims of Jewish idleness, disloyalty, and ritual practices like ass-worship and human sacrifice.

Apion and other critics accused Jews of various offenses, including being recent arrivals in Egypt, having no ancient history, being expelled from Egypt due to disease (rather than a divine Exodus), practicing human sacrifice (specifically, annually sacrificing a Greek in the Temple), worshipping an ass's head in their Temple, being disloyal to rulers, being misanthropic, and being generally uncultured and superstitious. These slanders aimed to delegitimize Jewish claims to antiquity and moral standing, fueling prejudice and hostility.

Josephus argues for Jewish antiquity by citing ancient non-Jewish sources, particularly Egyptian and Phoenician records, which he claims corroborate the long history of the Jews. He meticulously details the genealogies and historical timelines from the Hebrew Bible, comparing them favorably to the often inconsistent and recent historical accounts of the Greeks. He emphasizes that Jewish records were preserved accurately by priests, unlike the fragmented and often contradictory histories of other nations, thereby establishing the Jews as an ancient and venerable people.

Josephus views Greek historians as generally unreliable, often inconsistent, and prone to invention or flattery. He points out their lack of ancient records, their late development of historical writing, and their frequent contradictions regarding their own origins and events. In contrast, he asserts the superior reliability of Jewish records, which he claims were meticulously preserved by a priestly class dedicated to truth, passed down through generations, and divinely inspired. He argues that the consistency and antiquity of Jewish records far surpass the fragmented and often self-serving narratives of Greek writers.

Josephus defends Moses as an ancient and divinely inspired lawgiver, arguing that his laws are superior to those of other nations in their wisdom, justice, and enduring nature. He highlights Moses's unique contribution in establishing a "theocracy" where God is the sole ruler, and laws are immutable and universally applicable. Josephus emphasizes that Moses's laws promote piety, justice, self-control, and communal harmony, contrasting them with the often transient and less comprehensive legal systems of the Greeks and other peoples.

Josephus introduces and elaborates on the concept of "theocracy" to describe the unique form of government established by Moses for the Jewish people. He explains that in a theocracy, God is the supreme ruler, and all laws are derived directly from divine will. This system ensures that the entire community is dedicated to piety, justice, and adherence to God's commandments. Josephus argues that this form of governance fosters unparalleled stability, moral rectitude, and unity, making it superior to monarchies, oligarchies, or democracies.

Josephus defends the Exodus narrative by presenting it as a historical event, supported by ancient Egyptian records, albeit often distorted by hostile writers like Manetho. He refutes the slanderous claims that the Jews were expelled as lepers or criminals, asserting their departure was a divinely ordained liberation from slavery. He meticulously dissects and corrects the misrepresentations of the Exodus story by his opponents, emphasizing the Jews' ancient origins and their journey to establish their own land under divine guidance.

Josephus refutes several specific slanders, including the accusation that Jews worshipped an ass's head in their Temple, that they annually captured and ritually sacrificed a Greek foreigner, and that they were misanthropic and disloyal. He systematically dismantles these claims by appealing to the actual practices of Judaism, the nature of the Temple, and the moral principles enshrined in Jewish law, demonstrating their absurdity and malicious intent. He also refutes claims of Jewish idleness and lack of contribution to society.

Egyptian historical records play a crucial role in Josephus's argument for Jewish antiquity. He frequently cites ancient Egyptian historians, such as Manetho, to demonstrate that non-Jewish sources acknowledge the long presence and significant events involving the Jewish people, even if these accounts are often distorted by prejudice. Josephus uses these records to establish a historical basis for the Exodus and the early history of the Jews, while simultaneously correcting the misrepresentations found within them, particularly those that portray Jews negatively.

Josephus consistently argues for the superiority of Jewish law and customs over those of other nations. He highlights the monotheistic nature of Judaism, its emphasis on piety, justice, self-control, and the comprehensive nature of its laws, which govern all aspects of life. He contrasts this with the polytheism, moral laxity, and often inconsistent laws of the Greeks and Romans, asserting that Jewish laws are more ancient, divinely inspired, and conducive to a virtuous and stable society.

The tone of "Against Apion" is polemical, defensive, and assertive. Josephus employs a scholarly yet passionate style, meticulously citing sources, dissecting arguments, and refuting accusations with logical reasoning and historical evidence. While primarily defensive, it also carries an apologetic and even proud tone as Josephus champions the virtues of his people and their traditions. His language is often direct and forceful, reflecting the seriousness with which he addresses the slanders against Judaism.

Josephus wrote "Against Apion" in the late first century CE, likely after 93 CE, in Rome. This was a period following the destruction of the Second Temple in 70 CE and the suppression of the Jewish revolt. Anti-Jewish sentiment was high, fueled by Roman propaganda and existing Hellenistic prejudices. Josephus, a Jewish historian who had aligned with the Romans, sought to defend his people's reputation and demonstrate their ancient and noble heritage to a Greco-Roman audience, hoping to foster understanding and counter hostility.

Josephus explains Jewish monotheism as a fundamental and ancient principle established by Moses, where there is only one God, the creator and sustainer of the universe. He emphasizes that this God is invisible, incorporeal, and beyond human representation, thus explaining the absence of idols in Jewish worship. Josephus argues that this pure form of worship is superior to the polytheism and idolatry of other nations, fostering a deeper sense of piety, reverence, and moral conduct among the Jewish people.

The lasting importance of "Against Apion" lies in its role as a foundational work of Jewish apologetics. It provides invaluable insight into the nature of ancient anti-Semitism and the arguments used to counter it. It preserves fragments of otherwise lost ancient texts and offers Josephus's unique perspective on Jewish history and identity. The work remains a crucial source for understanding the intellectual and cultural interactions between Jews and the Greco-Roman world, and its defense of Jewish antiquity and law continues to be studied for its historical and theological significance.

Yes, Josephus discusses the Septuagint, the Greek translation of the Hebrew Bible, in "Against Apion." He refers to its creation under Ptolemy Philadelphus, emphasizing the king's admiration for Jewish law and the meticulous process by which the translation was made by seventy-two elders. Josephus uses the Septuagint's existence and its royal patronage as further evidence of the antiquity and esteemed nature of Jewish scriptures, countering claims that Jewish texts were obscure or recently fabricated.

Josephus counters the claim that Jews are misanthropic by highlighting the universal moral principles embedded in Jewish law, such as hospitality, charity, and justice, which extend to all people. He argues that while Jews maintain their distinct customs, their laws promote a virtuous life that benefits society as a whole. He points out that the accusations of misanthropy often stem from a misunderstanding of Jewish dietary laws and Sabbath observance, which critics misinterpreted as exclusiveness rather than religious devotion.

Josephus argues that Jewish laws, established by Moses, are uniquely consistent and stable, having remained unchanged for millennia. He contrasts this with the frequent alterations and inconsistencies in the laws of other nations, which are often subject to political whims or popular opinion. He attributes this stability to the divine origin of Jewish law and the unwavering commitment of the Jewish people to uphold it, demonstrating its enduring wisdom and effectiveness in guiding a virtuous life.

Josephus explains that Jewish dietary laws are not arbitrary but serve to promote purity, self-control, and a distinct way of life. He argues that these laws, along with other customs, foster a sense of discipline and devotion to God, distinguishing the Jewish people and reinforcing their unique identity. He refutes the notion that these laws are a sign of misanthropy or superstition, instead presenting them as integral to a comprehensive system designed to cultivate moral and spiritual excellence.

The book is divided into two main parts. Book I primarily focuses on establishing the antiquity of the Jewish people and the reliability of their historical records, refuting general accusations of recent origin and lack of history. Josephus cites various ancient authors to support his claims. Book II then addresses specific slanders and calumnies, particularly those made by Apion and other critics, such as accusations of ass-worship, ritual murder, and disloyalty. Josephus systematically dismantles each accusation with historical evidence, logical arguments, and explanations of Jewish practices.