Synopsis of Jewish History Part 2

At the time when Alexander declared war against the people of Tyre, they were so wholly occupied as merchants that they had entirely neglected all agricultural pursuits, and consequently had to be supplied with provisions by their immediate neighbors. Judea was at this time the place from which they were mostly furnished with all that they required. Alexander was necessarily compelled to seek provisions from the same source, and accordingly sent his orders to that effect. The Jews had previously declared their allegiance to Darius, and considered that they were bound in faith not to acknowledge any new power during his lifetime, and therefore refused to obey the command of the proud Macedonian. Alexander, being then in the zenith of his glory, having been so eminently successful in his late wars, considered that every nation was bound to submit to him, and that he durst not be contradicted. The refusal of the Jews in this respect, greatly incensed Alexander; he marched towards Jerusalem determined to punish the Jews, as he had the Syrians, for not obeying his commands. The Jews, fearing the consequences of the Emperor's power, which was certainly great at that time, felt severely the dilemma into which they were thus innocently involved; and as usual with the chosen people of G.o.d when in distress, they had no other course to adopt but to rely on the protection of Him who had at all times responded to their call, in the hour of trouble. For this purpose all Jerusalem were a.s.sembled together in prayer and supplication, and offering additional sacrifices in the Temple--imploring the mercy of G.o.d in their great distress. The high priest then gave instructions that the gates of the city should be thrown open, and that all the priests should be clad in their official robes, (he himself being attired in his pontifical habiliments,) and that all the elders and heads of the nation should go forth to meet the conqueror in grand procession. On the approach of Alexander to the city, and beholding this imposing scene, he was smitten with profound awe and religious veneration. He saluted the high priest and tenderly embraced him--entered the city in the most friendly manner, declaring himself the friend and protector of Israel. The Syrians and Phoenicians, who being the enemies of the Jews, were in expectation that the Emperor would wreak his vengeance on them and destroy them as he had those of Tyre, surprised and disappointed at this sudden change of the Emperor's conduct, naturally enquired into the cause; to which Alexander replied, that while at Macedonia he had a dream, in which he saw the figure of the same high priest, dressed in his sacerdotal robes, encouraging him to pursue his expedition against the Persians, and promising him success; which was fully realized beyond his most sanguine expectations. In the person of the present high priest, he saw the same figure which had appeared to him at Dio, and therefore he concluded that his success was mainly attributable to the will of G.o.d; and that, in the person of the high priest, he paid adoration to G.o.d in grat.i.tude for the favor thus conferred upon him.

Alexander, thus pacified, enquired of the Jews what favor they had to ask of him, which was in his power to grant; to which they replied, the privilege of being governed by their own laws, and to have no obstruction in following the religion of their forefathers, which was more dear to them than all worldly distinctions. This request was accordingly granted; and further, as a mark of Alexander's favor, they were to be exempt from paying tribute or taxes during the seventh year, because in that year they neither sowed nor reaped their land.

Alexander then requested the high priest to have a golden image of his likeness placed between the porch and the altar, as a memorial of his visit. The high priest in reply to the Emperor, explained to him that according to the Jewish law, it was forbidden to have any image or likeness set up in the house of G.o.d, which was exclusively devoted to the wors.h.i.+p of Him who is the sole ruler of the universe. But, said the high priest, we will make a greater memorial for you, which shall descend to ages yet to come; that all the male children which shall be born unto the priests during the coming year, shall be named after your imperial majesty, in honor of your ill.u.s.trious condescension and clemency on this momentous occasion.

The king expressed himself highly pleased with this promise of the high priest, and in token of his approbation presented a considerable amount of gold for the use of the Temple service. Alexander then retired, well satisfied with all that had transpired; and on leaving the Temple, he declared in a very fervent tone, "Blessed be the Lord G.o.d of Israel, the G.o.d of this house."

Alexander, on leaving Palestine, marched into Egypt, over which he made an easy conquest, as the people having heard of his success, immediately surrendered; and thus he became master of that country. He built the city of Alexandria, and peopled it with different nations, among whom were many Israelites, who enjoyed the same privileges with the rest of his subjects.

In the following spring, Alexander became perfect master of the whole of the Persian Empire; he then made war with India and conquered it.

Elated with success in all his enterprises, he indulged in all the excesses of life, and within five years from this time he died from the effects produced by such an extravagant mode of life. A short time after his death, the Empire was divided among four of Alexander's generals, and then the Jewish nation fell into the power of Ptolemy Soter, who became master of Egypt, Arabia, Cael Syria, and Palestine of Judea, these countries being his share of the division of the Empire of Alexander.

The kings of Egypt and Syria being constantly at war with each other, and desirous of enlarging their dominions, the Jews were at a loss whose cause to support, as they were called upon by all parties. This placed them in extreme difficulties, being in danger on both sides, and consequently badly treated by both parties in power.

CHAPTER V.

Of the affairs of the Jewish Nation under Ptolemy Soter, Ptolemy Philadelphus, and Ptolemy Philopater, Kings of Egypt.

Ptolemy Soter signified his intention to make Alexandria, in Egypt, his capital city. He persuaded many of the Israelites to settle there, with the promise that the same privileges granted them by Alexander, should be continued to them. This boon induced numbers of Jews to settle in Alexandria.

A remarkable story is told of one Mossolam, a Jew, who was one of those who followed Ptolemy at this time. This Mossolam was one of a Jewish troop of horse, who were advised by some soothsayer to stand still at the sight of a bird which appeared in the air, and that the people should follow the direction of this bird, either to go one way or the other, as that bird took its flight; to test the truth of which, this Mossolam shot the bird with his arrow, and the bird fell dead at his feet. He then declared aloud to the people, "How could that poor bird foretell our fortune, which knew nothing of its own?"

His object was, in this expression, to expose the superst.i.tion of the heathens, so prevalent in those days.

Ptolemy Soter established a college of learned men, at Alexandria, in Egypt, and commenced a library there, which Ptolemy Philadelphus, his youngest son and successor, improved to one hundred thousand volumes.

It is stated that this prince ordered the Pentateuch to be translated into the Greek language, that the Gentiles might be enabled to read it; this was accordingly done, and placed in the great library, as we shall read hereafter.

This college of learned men was encouraged, and the library increased under the several Ptolemys till it contained seven hundred thousand books. This circ.u.mstance made Alexandria the place of residence and resort for learned men during several ages. It happened, unfortunately for posterity, that one half of this famous library was burnt by Julius Caesar in his Alexandrian war, and the balance was finally destroyed by the Saracens, in the year 642 of the Christian era.

Ptolemy gained the favor of the Jews, by paying a ransom of one hundred thousand of their countrymen, who had been taken captive and made slaves in Egypt. Having thus ingratiated himself into their good opinions, he proposed the translation of the Pentateuch above mentioned, in the following manner: he selected six Elders out of each tribe, making the number of seventy-two; these he invited to his court, and engaged them to perform the task, which was accordingly done and approved by him; and in token of his approbation, he very liberally rewarded them for their labors. This translation is known by the name of the Septuagint--so called from the circ.u.mstance of there having been seventy-two learned men employed for that purpose. The Septuagint is, however, by no means considered a correct translation, there being many incongruities contained therein; the rendering of many pa.s.sages being at variance with the original Hebrew. The translation of the prophets, etc., into Greek, was made many years later, in the days of Antiochus Epiphanes; this completed the translation of the whole of the Old Testament.

When Ptolemy Philopater reigned over Egypt and Syria, he persisted in offering up sacrifices in grat.i.tude to the G.o.d of Israel, for his success against Antiochus the Great, the successor of Seleucus, king of Syria. The Jews naturally opposed this measure, and were consequently persecuted because of their strict adherence to their religion.

The kings of Syria and Egypt, in order to annoy the Jews, would force themselves into the holy Temple, and burn sacrifices upon the altar.

It is related of Ptolemy Philopater that he insisted on entering even the holy of holies. The priests and the levites, and all the people, a.s.sembled together in prayer and supplication to the Almighty, to a.s.sist them in preventing the sanctuary from being polluted by the heathen. It happened that, when the king was about to enter the holy Temple, he was smitten with such terror and confusion of mind, that he was removed from the holy place almost lifeless.

The king, on his recovery from this attack, which he believed was caused by the prayers of the people, was determined to be revenged on the whole Jewish nation; for which purpose, he went to Alexandria, and commanded that all the people should sacrifice to his idols. The people in general refused to do so, on which account he deprived them of all the privileges which had been granted to them by Alexander the Great. He then directed that every Jew should be marked with an ivy leaf, (the same being the badge of his idol Bacchus,) burned in their flesh with a hot iron; and further, that all those who resisted this infliction, should either be made slaves or put to death. Some few of the poor Jews reluctantly obeyed the king's mandate, in order to prevent the threatened punishment; but many thousands of them stood firm in the religion of their fathers, and suffered all the persecutions of the tyrant, rather than forsake the G.o.d who had wrought so many miracles in their behalf.

Ptolemy, vexed to find that the people would not sacrifice to his idols, and that they submitted to every degradation rather than forsake their G.o.d, resolved to be revenged, and threatened to destroy and annihilate the whole of the nation; and this he attempted to do, by issuing an order that all the Jews who lived _in_ and _about_ Egypt, should be brought to Alexandria in chains, and there to be devoured by his elephants. The Jews were brought to the place of execution, where the elephants were made drunk with wine and frankincense, and then let loose among the people; but instead of falling upon the Jews, they turned their rage upon the spectators who came to witness the scene, and destroyed great numbers of them, leaving the Jews unhurt.

The king on seeing his plans frustrated, began to reflect, and to be convinced that the G.o.d of Israel would protect his people from their enemies; and fearing that he would become the victim of the vengeance of a justly offended G.o.d, he immediately revoked his cruel decree, and restored to the people all their former privileges. Those, however, who had forsaken their G.o.d and abandoned their religion by sacrificing to his idols, were delivered into the hands of their enemies, and many of them were put to death.

How just are the dispensations of Providence! and how secure is man under the most perilous circ.u.mstances, while he puts his trust in his G.o.d and remains firm to the true wors.h.i.+p of Him who is ever watchful of the safety of his faithful and trustworthy followers.

CHAPTER VI.

Of the Jewish affairs under Antiochus the Greek, Seleucus, and Antiochus Epiphanes, Kings of Syria.

After the death of Ptolemy Philopater, Ptolemy Epiphanes came to the throne. The Jews, having experienced severe persecutions at the hands of the Ptolemys, surrendered to the power of Antiochus the Great, King of Syria; and when he came to Jerusalem, the people went out to meet him in great procession, and very graciously welcomed him to their city.

Antiochus, flattered by this mark of their attention granted them the same privileges as he had done to their brethren who had settled themselves in Babylon and Mesopotamia. He had at all times expressed himself satisfied with the conduct of the people, having found them on all occasions true and loyal subjects.

Antiochus, wis.h.i.+ng to show his confidence in the Jews, and with a view of encouraging them, sent many of them from Babylon to Lower Asia, to guard and protect his forts and garrisons, and allowed them good settlements; hence many of the Jewish nation peopled that part of the country. At the death of Antiochus, his son, Seleucus Philopater, succeeded him. In his day, Simon, a Benjamite, was made Governor of the Temple. He had some difference with Onias, the high priest, who was a very good man. Simon, however, not succeeding in his expectations with the high priest, reported to Appolonius, the Governor of the Province under Seleucus, that great treasures were deposited in the Temple; upon which information Heliodorus, the treasurer, was sent to seize them.

Heliodorus accordingly repaired to the Temple to make this seizure.

When he entered the Temple he found the priests and all the people engaged in solemn prayer to Almighty G.o.d, imploring his divine a.s.sistance in their present distress. The scene which thus presented itself to him at that moment so powerfully affected him, that he fell prostrate before the Lord of Hosts, whose power he publicly acknowledged, and resolved not to interfere with the people of G.o.d, as he called them, and immediately left the city.

Antiochus Epiphanes succeeded his brother Seleucus in the kingdom of Syria. When seated on the throne, Jason, the brother of Onias the high priest, bribed Antiochus with a large sum of money to deprive Onias of the priesthood and to banish him to Antioch; at the same time Jason wished to have the priesthood conferred on him; not, as it is supposed, that he wished to have it as a religious office, but because it would invest him likewise with the power of the civil government. Antiochus received the bribe; banished Onias to Antioch, and then appointed Jason to the office of high priest.

When Jason became high priest, he erected a place of exercise at Jerusalem for training up youth according to the fas.h.i.+on of the Greeks, and induced many of them to forsake the religious customs and usages of their forefathers, and to conform in many things to the customs and ceremonies of the heathens. Some few years after Jason had been in office, he commissioned his brother Menelaus to go to the court of Syria to pay the annual tribute money. Menelaus took advantage of this opportunity, and offered the king a larger bribe than his brother had given for the priesthood.

Antiochus made no scruple in the matter, and accepted the money thus offered by Menelaus; and gave instructions to his secretary to make out a fresh commission in favor of Menelaus, who returned triumphantly to Jerusalem, deposed his brother Jason, and placed himself in the office of the priesthood.

Menelaus being in office, abused the power and authority vested in him, and conducted himself in a manner much worse than his brother whom he had deposed. He stole some of the golden vessels from the Temple, impoverished the country, and by degrees he managed to enslave the whole of Judea, and overturned all that was left of her religion and her freedom. He then visited Antioch, where he met his brother Onias, who rebuked him for his misconduct both towards him and the people in general. Menelaus, chagrined at his brother's rebuke, adopted means by which Onias was put to death. During this time, Lysimachus, who had been appointed by Menelaus to officiate as his deputy during his absence, stripped the temple of many of its most costly vessels. He also committed many other sacrilegious acts; this occasioned a great tumult and confusion among the people, which ended in considerable bloodshed, and in which conflict the deputy himself fell a victim.

This circ.u.mstance led to a false report being industriously circulated, that Antiochus had fallen in the affray. Jason, availing himself of this confusion, headed an army of resolute and desperate men; repaired to Jerusalem which he a.s.saulted; succeeded in putting to flight his brother Menelaus with his party, and committed great havoc among those who opposed him. Jason, however, was in the end defeated; his party routed; he himself perished in some strange land, and it is supposed even without the usual rites of burial.

Antiochus hearing of this affair, and imagining that Judea had revolted, gave immediate orders to his soldiers to repair to Jerusalem and to kill young and old without any reserve. The soldiers obeyed their cruel master in so unmerciful a manner, that in less than three days upwards of forty thousand souls were slain; thousands taken into captivity, and sold as slaves to the several neighboring nations.

Antiochus then entered the holy Temple, stripped it of all the sacred vessels still remaining--the altar of incense--the golden table and the golden candle-stick.

He then destroyed all the beautiful decorations of the House of G.o.d, robbed the n.o.ble edifice of all its treasures, and impiously polluted the holy of holies. And to further satiate his cruel revenge, he sacrificed a sow on the altar of burnt offerings, and scattered its fragments over every part of the Temple. The tyrant then departed, leaving the city of Jerusalem overwhelmed in sorrow and in mourning.

The streets were strewed with the dying and the dead. The cries and lamentations of the orphan and the widow deplored the loss of their natural protectors and their property, which the tyrant carried away with him to enrich his unholy possessions.

Some time after, Antiochus sent his general Appollonius to collect the annual tribute to which the Jews were subject, and at the same time commanded him at the head of a thousand men, to attack the city of Jerusalem on the sabbath day, while the people were all engaged in their religious wors.h.i.+p in the Temple.

Appollonius fully executed the mandate of his cruel master. He slew the priests and the Levites while at their sacred duties, together with numbers of the private citizens; led the women and children into captivity; destroyed all their houses; built a castle near the Temple, and placed a troop of men as guards to watch and annoy those few Jews who still remained in the city.

Not yet satisfied, the cruel tyrant issued a decree throughout all his dominions to suppress every religion excepting the wors.h.i.+p of the idols, he himself had set up, and to which alone he paid his adoration. He forbade the Jews to perform the initiatory rite on their male children, and prevented them from offering any more sacrifices in the Temple to the G.o.d of Israel. He then set up an image upon the altar, and sacrificed to it, and called it the Temple of Jupiter Olympus. He compelled the people to offer up the flesh of swine, and other unclean beasts, and even to eat of them. He forced the Jews to profane the sabbath, and cruelly persecuted all such who did not strictly conform to his wishes; rendering the position of the poor Jews pitiable in the extreme, and probably unequalled by any other nation in the annals of the world. Antiochus then ordered all the books of the law, and other books used for wors.h.i.+p, to be destroyed; and to effectually carry out his cruel edict, officers were appointed to search every house, and every person was examined on oath as to the possession of any Hebrew books or tablets. By this means not a copy of the law was to be seen among the poor Jews. Notwithstanding all these persecutions, there were found numbers of the people who defied the power of the merciless king; and putting their trust in the G.o.d of Israel, would not defile themselves with the idolatrous wors.h.i.+p then imposed on them, and break the law of G.o.d. Sad to relate, that daily and hourly these people who adhered to their religion, were put to the sword and other torments, to compel them to act in obedience to the king's orders. Their love for their religion was greater than the pleasures of this world, and in support of that religion they sacrificed their own lives and those of their wives and children.

In the next and following chapters we shall inform our readers of the manner in which the Lord raised up champions in Israel, who valiantly and bravely resented the injuries inflicted on their countrymen, and zealously fought the battles of the Lord; the success which ensued, together with the total defeat of their enemies, and the punishment which awaited the tyrant Antiochus and his army.

CHAPTER VII.

Of the state of the Jewish Nation in the days of Mattathias the Priest, the father of the valiant Maccabees.

In the days of the tyrant Antiochus, who so frightfully and cruelly persecuted the Jews, there lived at Modin a very learned, pious, and n.o.ble priest; he was of the family of the Asmoneans, named Mattathias.