PAUL AND THE RHETORIC OF REVERSAL: KERYGMATIC ...

abused, and attacked by every evil desire, he rescued. And he not only brought
them into freedom, but also gave them a fertile land. From the fruits of this land,
O Benefactor, we bring you the firstfruits”.
It is significant that Philo mentions the inability of humans to provide the necessary
vindication of the people of God. As in the Psalms and other literature explored above, it
is emphatically only God who can bring about necessary reversal – which includes both
condemnation of oppressors and rescue of the oppressed.
A summary of Israel’s history by Achior: Judith 5
The report of Achior to Holofernes in Judith 5 sums up the history of Israel as a story of
persecution and vindication. Firstly, Israel was persecuted by the people of Chaldea, and
so they fled to Mesopotamia. Secondly, they experienced famine in Canaan, so they went
to Egypt. Thirdly, they were exploited by the king of Egypt, but miraculously rescued by
God. Fourthly, they were defeated in battle and had their temple destroyed, but returned
to God, and thus to prosperity. This pattern is then read into the present situation, with
Achior concluding that God would defend his people Israel if attacked unjustly.
A summary of Israel’s history by Eleazar: 3 Maccabees 6
Eleazar’s prayer in 3 Maccabees 6 reads the history of Israel as a series of divinely
rendered vindications of those “who are perishing as foreigners in a foreign land” (6:3).
Pharaoh of Egypt and Sennacharib of Assyria are viewed as typical Gentile rulers who
have arisen against the people of God, only to face divine condemnation. The “three
companions”, Daniel, and Jonah are presented as typical faithful Jews who rely upon God
in their suffering, and experience vindication. God is called to act once again in
accordance with this reliable pattern, and to “reveal” himself in the face of mortal tyranny.
36