Appendix 172
CHAPTER I.
Of the Return of the Jews from the Captivity of Babylon,
and the Rebuilding of the City of Jerusalem and the Holy
Temple.
In fulfilment of the prophecies of Jeremiah and the other prophets,
Israel and Judah were carried into captivity by Nebuchadnezzar, king
of Babylon, in the days of Zedekiah, the last king of Judah; and as
predicted by the prophets of the Lord, the bondage continued during
seventy years.
This banishment was inflicted as a just punishment on the people for
their repeated misconduct and impiety towards the Gracious God, and
for their direct opposition to the constant exhortations and unceasing
warnings of the Almighty, through the medium of his inspired and holy
prophets.
The seventy years of captivity being ended, God put it into the mind
of Cyrus, king of Persia, again to restore Israel to their own land
and possessions, thus fulfilling the prophecy of Isaiah, which was
pronounced by him above one hundred years previously. Accordingly
Cyrus permitted the Jews to return to Jerusalem and to rebuild the
temple. He also restored to them the golden and silver vessels which
were used for divine service in the former temple built by king
Solomon.
Many of the people of the several tribes availed themselves of this
opportunity to return to the land of their fathers--but so far as
history informs us, it appears that the majority of those who returned
to Jerusalem, consisted chiefly of the tribes of Judah and Benjamin,
together with a number of Priests and Levites. And now it was for the
first time, that they were all united under the title or name of Jews.
The people were led forth under the direction of Zerubbabel, the
grandson of Jehoiachin, king of Judah, who became the governor of the
land by a commission granted at the hands of king Cyrus; and Jeshua,
the grandson of Seraiah, who was slain by Nebuchadnezzar, was
installed high priest.
The people having returned to their own land, the first thing which
occupied their attention was the rebuilding of the temple, for which
purpose they set about making collections, both of money and
materials, and gathering themselves together at Jerusalem, they set up
the altar, and offered sacrifices thereon in gratitude to God for his
goodness in thus restoring them to their own country and possessions.
When the foundation of the new temple was laid, great rejoicings took
place among the people. Yet, many of those who had grown old in the
captivity, and who still had the recollection of the glory and
magnificence of the first temple, mourned and grieved for its loss,
and very much despaired of the second temple ever approaching the
first, in beauty, splendor, or holiness.
The building of the second temple was very much interrupted by the
neighboring people, who manifested great enmity toward the Jews, and
evinced much jealous feeling, when they saw them restored to their own
country, and thus likely to recover their long lost national position
in the world.
Yet, notwithstanding all the difficulties which presented themselves,
and in spite of all the representations made by their enemies, the
Jews were favored with great assistance from the court of Persia, in
order to complete their noble undertaking. And then it was, that after
a period of twenty years interrupted labor, the second temple rose on
the very same spot on which the first noble fabric had adorned the
happy days of the royal Solomon, the son of king David.
In the days of Darius Hystaspes, complaints were made by the enemies
of the Jews, in order to prevent them from continuing the building of
the temple. This prince, considering the interruption to be the result
of the malicious insinuations of the Samaritans and their followers,
instituted an inquiry, and it being found on record at Babylon that
permission had been granted to the Jews by Cyrus to rebuild the temple
at Jerusalem, Darius immediately gave orders that the work should be
continued undisturbed. And in the sixth year of the reign of Darius,
the second temple was completed, and dedicated for divine worship.
Sacrifices were resumed, and offered upon the altar of the Lord as in
former days. Great rejoicings prevailed, and the festival of Passover
was in that year solemnized in great splendor, and with grateful
feelings toward the God of their fathers.
Happy, however, as the people appeared to be in again beholding the
house of God reared and dedicated to his holy worship, they still felt
and saw the deficiency in the one, when compared with the other; for
it must be observed, that in the second temple but few of the glories
remained which had adorned the first temple, so renowned in history
for its beauty, magnificence, and architectural delicacy and elegance.
The temple erected by king Solomon at Jerusalem, was built after the
model of the tabernacle erected in the wilderness. This superb edifice
was completed in about seven years. Its grandeur and magnificence
excited the envy and the curiosity of all the surrounding nations.
The glory of this temple, however, did not consist in the magnitude of
its dimensions alone. The main grandeur and excellency were in its
ornaments, the workmanship being everywhere curiously and exquisitely
wrought by the most expert workmen of the day. But still more
admirable in this majestic building, were those extraordinary works of
divine favor with which it was honored. These, indeed, were
excellencies and beauties derived from a divine source only,
distinguishing and exalting this sacred structure above all others of
mortal invention.
The deficiencies thus complained of and regretted, were five in
number, which formed the principal and most essential ornaments of the
sacred edifice.
FIRST.--The ark of the covenant, and the mercy seat upon it; the
cherubim of gold, and the two tables of stone, on which the decalogue
was inscribed by the finger of God. These were all in their proper
places in the first temple built by king Solomon. It is the generally
received opinion among the learned men of the Jewish nation, that
there was such an ark made, and that the copy of the five books of
Moses, called the Pentateuch--as corrected and revised by the scribe
Ezra--was deposited therein. Hence, it is in imitation of this, that
in the present day, the Jews have in their synagogues throughout all
the habitable globe wherever dispersed, the holy ark in which the
scroll of the law called in Hebrew "Sepher Torah," book of the law, is
deposited.
SECOND.--The Shechinah, divine presence manifested by a visible cloud
of glory hovering over the mercy seat.
THIRD.--The Ureem and Thumeem. These were two sacred signs placed in
the breast-plate of judgment worn by the high priest, who made use of
these signs to consult the will of God, and to ask counsel of him on
such momentous occasions touching the public interest of the nation at
large. The first of these words signifies in the Hebrew, light; the
second, perfection. Of these we shall have to speak more fully in the
course of the work.
FOURTH.--The sacred fire which descended from on high upon the altar,
to consume the daily sacrifices and burnt offerings brought in honor
of the Lord God of hosts.
FIFTH.--The spirit of prophecy; for though the three last prophets,
Haggai, Zachariah, and Malachi, lived during the time of the second
temple, yet, after their death, the prophetic spirit ceased to exist
any longer among the Jewish nation.
CHAPTER II.
Of the state of the Jews in the days of Ezra the Scribe.
Henceforward we are not to look on the Jews, free, rich and glorious,
under the direction of Prophets and warlike Monarchs; they had been
sold as slaves by their conquerors, and dispersed throughout all their
vast and mighty Empires. Some few of the favored, eminent and worthy
characters obtained posts of honor, who distinguished themselves in
the discharge of those duties imposed on them in their several
appointments. Of the great number of the people who had been carried
into captivity, scarcely more than fifty thousand returned to
Jerusalem, and those were principally of the poorer classes, who, it
must be noticed, are in all ages the most religious. The richer
portion of the nation remained behind--and, as proverbial with the
Jews for their charity and fellow feeling, they raised among
themselves a subscription sufficient to enable their brethren to
proceed on their holy pilgrimage.
The proposal made to the Jews was, that they should be governed by
their own laws; but as they became subject to Persia, and
subsequently to Syria and Rome, their privileges, and even the
exercise of their religion, greatly depended on the caprice of their
several conquerors. Immediately on the publication of the edict, the
Chief of the tribes of Judah and Benjamin assembled at Babylon, with
the Priests and Levites; and as many who retained a love for their
country and a zeal for the honor of their God, were disposed to return
to that once happy land, and now came and signified their intention of
returning. The wealthy portion, and many who formed connections with
them, and were engaged in traffic, or had acquired places and
employments, chose rather to stay and content themselves with raising
a large contribution to supply their brethren with what they could
spare of gold, silver, and other valuables for the Temple.
The book of Ezra informs us of the three great and pious men whom God
raised up to assist the poor Jews, and gives us some particulars of
their return to Jerusalem. Zerubbabel, who built the Temple and the
Altar; Ezra, who reformed and re-established the sacred religion to
its former standard, which, during the captivity had undergone many
changes and innovations; as the people were not in a position at that
time fully to observe it, as it was practised in the palmy days of
their Fathers; and Nehemiah, who built the walls of the City, and ably
assisted Ezra in his good work in introducing and ultimately effecting
a great and solid improvement among the people. This book embraces a
period of about one hundred and forty-six years, and the acts thereof
were accomplished during the reigns of six successive Persian
Monarchs, viz: Cyrus, Darius, Ahasuerus, Artaxerxes, Darius the
second, and a second Artaxerxes. About eighty years after their
establishment, Ezra obtained a full commission from Artaxerxes to
succeed Zerubbabel, the present Viceroy, and return to Jerusalem, with
as many of the nation as were willing to go with him; and there to
regulate and reform all matters of State, and restore the worship of
the true God among his people in the city of Jerusalem.
The high reputation of Ezra in the Court of Persia, may be imagined by
the nature of the commission granted to him by the King, who addressed
him as the Priest of the Law of the God of Heaven; and declared to him
as his decree, that whosoever felt desirous to go up to Jerusalem were
permitted to do so freely and safely; and furthermore, that they
should take with them presents direct from the King himself, as a
proof of his sanction and approbation. In the middle of March, about
the year of the World 3540, Ezra set out on his journey, and pitched
his tents on the banks of the river Ahavah, where he waited till his
companions had assembled together, from whom he selected a number of
Priests and Levites to assist him on the journey.
As soon as Ezra had collected about him a large body of people, he
issued a proclamation for a general fast and days of thanksgiving, to
implore the blessing and protection of God. He then proceeded on his
journey, and arrived safely with all his company at Jerusalem in the
middle of the month of July, being about four months after he had set
out for Jerusalem.
Having arrived at Jerusalem, Ezra convened all the Elders of the
people, before whom he laid open his Commission and had it publicly
read to all the people. He then delivered up to the Treasury and the
Priests, all the presents which had been made by the Persian Monarch
and his Nobility; also the presents of those Jews who preferred to
remain at Babylon.
Ezra then appointed Judges and Magistrates, and gave each of them
their Commission, empowering them to enforce the Laws as laid down for
the general government of the people.
Ezra maintained the supreme authority under his Commission from the
Persian Court, during thirteen years, occupying himself with the
faithful discharge of every part of his sacred duty, with unfeigned
and pious zeal and assiduity. And still it seems that Ezra had not
power or influence enough fully to accomplish by himself, his noble
and praiseworthy enterprise.
About this time it was that Nehemiah, of whom we shall speak in the
following Chapter, succeeded Ezra as Governor or Viceroy, and he
brought with him a new Commission, with fresh power and authority from
the Persian Court.
Ezra, now with a graceful and pious condescension, assumed a
subordinate station. He acted as President to the Sanhedrin, the
Grand Council of the Elders, and employed the whole of his time in
reforming the Temple service, which had been sadly abused during the
long captivity, and succeeded in restoring all its former rites and
discipline. He carefully examined all the sacred Books, revised and
corrected them. He then divided and fixed the number of Books to
twenty-four, such as are now in use among the Hebrew Nation, called
the Old Testament. Ezra was learned and well versed in them all; his
high station and authority enabled him to collect the best copies from
which to take the standard. In addition to all this, Ezra being
himself inspired, and zealous in the sacred cause, and favored as he
was with the valuable assistance of the three later Prophets, Haggai,
Zachariah and Malachi, no doubt exists in the hearts of the Jewish
Nation that the Bible now in their possession, is the same which
existed in the days of the great Patriot for his God and his Religion,
the inspired Ezra.
One of the strongest proofs that the Jews are correct in this respect
is, that recent travelers have stated in all their journals, that
wherever they met with Jews and their Synagogues they found a
uniformity in the Scroll of the Law as read in the Jewish Church;
besides, if we take into our consideration that Moses either wrote
himself, or had written, thirteen copies of the Pentateuch, one of
which he gave to each of the twelve Tribes, and the other he deposited
in the Ark to remain there, in obedience to God's command in
Deuteronomy, Chap, xxxi: 26, it is not at all surprising that the
Jews have the original law in their possession, as handed down from
Moses, the Divine Legislator.
When Nehemiah was established in his new Government, Ezra being
relieved from the public duties and affairs of the State, now employed
himself in expounding the Scriptures to the people, from morn till
noon; and that he might be properly heard and understood, he had a
platform fixed in one of the widest streets in the City. Ezra,
himself, was raised upon the middle of the platform, and on each side
of him stood the Priests, who were assistants and interpreters; and as
Ezra read the Law in the Hebrew, the Priests explained it to the
people in the Chaldee language, which had become familiar to them in
consequence of their long sojourn in the great City of Babylon. In
this way it was, that all the people of the Holy City, as well as
those who came from very distant parts, especially on the Festivals
and Holy days, could thus have the Bible and the Law explained to
them, and their duty fully recommended to them every day, or at least
regularly every Sabbath.
It must here be noticed, that all those Jews who had settled
themselves in Alexandria and all the Grecian Provinces, had the Bible
interpreted to them in the Greek language, after that the Bible had
been translated into that language. From this circumstance it arose
that those of the people who used the Greek language in the
Synagogues, were called Hellenists, to distinguish them from those
who continued the use of the Chaldee language.
The last work which Ezra performed, was, the restoring to the people
the sacred service of the Temple, according to the original and usual
form before the captivity. He revised and amended the Jewish Liturgy,
adding many new prayers and forms of Thanksgiving composed since the
return from Babylon, on the blessings of Liberty and freedom from
bondage. This pious and truly religious man composed also the service
used at the dedication of the new Temple; and he carefully arranged
all the Psalms and Hymns chanted on that occasion by the Priests and
the Levites, in the house of God. Many of the prayers above noticed,
are still extant among the Jewish Nation, of which we shall have to
speak in a future Chapter.
Ezra as a Priest, a Preacher of righteousness, and a skilful Scribe of
the Law of God, unweariedly continued the reformation he had begun. He
spent almost the whole of his time in preparing correct editions of
the Holy Scripture--as during the captivity at Babylon, many copies
had been lost, and many of them had been destroyed by the enemy--those
which remained were chiefly in the hands of private individuals. Ezra,
therefore, carefully examined these copies, and corrected those errors
which may have been made, probably through the carelessness of the
various transcribers.
It is stated, that in the Church of Saint Dominic, in Bononia, or
Bologna, in Italy, there is a copy of the Law, kept with great care,
said to be written by Ezra himself, upon leather made up into a roll
according to the ancient manner, and in the same form as used now
among the Israelites of the present day. This very eminent, pious and
good man, may truly be said to be a second founder of the Jewish
Church and State--a character highly esteemed, honored and
beloved--zealous for his God, and anxious only for the happiness and
welfare of his people.
Ezra had now been some years succeeded by his friend and coadjutor
Nehemiah, whom Ezra had originally introduced at the Court of Persia;
and to whom he had rendered every assistance in his power to enable
him to discharge his mission with credit to himself, and satisfaction
to the Government by whom he was engaged.
Ezra continued to employ the remainder of his life in the religious
affairs of his Nation. There is some doubt entertained as to the place
where he died--some suppose that he died and was buried in
Jerusalem--others again assert that in his old age Ezra returned to
the Court of Persia, and died there at the advanced age of one hundred
and twenty years. Ezra brings down the history of his Nation to the
twentieth year of Ahasuerus, the then reigning King of Persia.
CHAPTER III.
Of the affairs of the Jewish Nation during the days of
Nehemiah.
This great and good man stands a noble example and instance of a
zealous and disinterested patriot in the cause of religion and its
Divine author.
Nehemiah was the son of Hechaliah, who was one of the captive Jews
carried in early life to Shushan, the metropolis of Persia. He had
been fortunate in obtaining an appointment in the Persian Court, and
he chose rather to continue in his office at Court, than to return
with his countrymen to Jerusalem.
Nehemiah was born at Shushan. He was a man of public spirit, learning
and piety. He was appointed Cup-bearer to the King of Persia. In this
office he obtained the royal favor, which made him much beloved at
Court; and he thus became a man of great influence, and in the
possession of considerable wealth. Nehemiah had never seen Jerusalem,
although his ancestors had lived and died there; he, however, had at
all times expressed himself kindly disposed towards his brethren,
though strangers to him, and he anxiously wished for an opportunity
to exercise the influence of his high position for their benefit.
Nehemiah was taking a walk one evening near Shushan, and seeing some
travelers who appeared to be strangers going toward the city gates,
curiosity led him to listen to their conversation, which was held in
Hebrew. He saluted the strangers, and enquired of them from what
country they came? Jerusalem, was the reply. Anxious to know something
of his people, he entered deeply into conversation with the strangers,
and earnestly sought all the information respecting his brethren in
Jerusalem. He learned from the travelers that the walls of the City
were broken down, and that the people were constantly being annoyed
and plundered by the riotous banditti who infested the neighborhood;
that there was no possibility of preventing these outrages, and that
every morning the roads were strewed with the dying and the dead.
Nehemiah was so affected at the account of this deplorable situation
of his brethren, that he burst forth into tears, and prayed fervently
to God in their behalf. While thus engaged and agitated in mind,
orders came from the Palace informing Nehemiah that the King demanded
his presence. The King observing sorrow depicted in the countenance of
his favorite Nehemiah, enquired the cause, in which enquiry, the Queen
who was present, also joined, and seemed solicitous to know the reason
of his apparent grief. The King kindly asked Nehemiah what was the
cause for sorrow and tears? Nehemiah, encouraged by this favorable
opportunity, explained to the King the cause of his grief, and related
to him that which he had previously heard from the passing travelers.
He then stated to the King that Jerusalem was the City of his
ancestry; that the walls and gates were broken down by its enemies,
and that all its inhabitants were being murdered by the robbers who
infested the place. Nehemiah closed his sorrowful tale by presenting a
petition to the King, praying that he might be commissioned to go to
Jerusalem, and be empowered to repair the walls of the City.
The King in reply, said to Nehemiah, "Dry up your tears and be
cheerful; your petition shall be granted, and an order shall be given
to assist you in your noble and praiseworthy undertaking." The King
then issued out immediate orders to Sanballat, and other officers of
his Court, to furnish Nehemiah with money from the Royal Treasury, and
every necessary material to carry out the proposed object. Nehemiah
overflowing with joy and gratitude, fell down on his face and poured
out his soul in thanks and praises to his Monarch for his inimitable
goodness towards himself and his people. The King then granted to
Nehemiah leave of absence from the Court, to fulfil the mission he had
thus undertaken.
Nehemiah set out immediately for Babylon, and took with him a
sufficient number of men to accompany him on his journey, together
with a troop of guards which the King had given him as an escort.
Thus equipped, Nehemiah and all his company arrived safely at the Holy
City, Jerusalem. He here shut himself up three whole days in religious
devotion and pious meditation. The three days being ended, Nehemiah
went forth towards evening to examine the City and its walls. The
report he had received from the travelers whom he saw at Shushan,
proved to be quite true.
The next day Nehemiah assembled all the Elders and heads of the
people, and made known to them his commission, and likewise his object
in coming to Jerusalem. He then requested their co-operation, in order
to fulfil the task he had imposed upon himself. The people readily
assented to all which the good man proposed to them, and thus enabled
him to complete the work in repairing and fortifying the walls. He
engaged a numerous body of mechanics and their families, and
diligently presided daily over the work himself, until the whole was
completed.
The work being ended, and all in good order, Nehemiah with true piety
and religious zeal, caused a Dedication to be solemnized by the
Priests and the Levites, in gratitude to Almighty God, by whose mighty
power and parental care alone, the people had thus far gained a
victory over their unrelenting persecutors.
In the execution of this work, Nehemiah exhibited great courage, and
exposed himself to many dangers and insults. He kept a body guard
about him to protect him from the attacks of the enemy, and
personally superintended the building of the walls. He made the
laborers work in armour; both the mason and his man carried swords,
with shields lying at their side, while trumpeters were placed at
certain distances, to sound the alarm at the approach of the enemy.
Nehemiah was once told of a conspiracy formed against him, by
assassins who had determined to kill him, and his friends advised him
to take refuge in the Temple, but Nehemiah nobly replied: "Should such
a man as I flee? Who is there, being as I am, would go into the Temple
to save his life? I will not go in!"
The walls of the City having been finished, which was the extent of
the Commission granted to Nehemiah, he went back to Shushan to obtain
further orders; and during his temporary absence, he entrusted the
care of his Government and the City, to two of his brothers.
On the return of Nehemiah to Jerusalem, he set about fortifying the
City, and beautifying the Temple. It was at this time that Ezra the
Scribe delivered his public Lectures, as related in the history of
that great man.
Nehemiah zealously and diligently corrected all the abuses and
disorders in the State, as far as his influence and authority enabled
him. He now called upon all the people for contributions to beautify
and adorn the Temple, and for the support of its service; and in order
to set a good example, he very liberally gave from his own purse a
thousand drachms of gold, fifty dishes, and two hundred and fifty-two
dresses for the Priests. He further arranged that the Priests and the
Levites should be near the Temple, so that they should at all times be
regular in their attendance at Divine Worship; for which purpose,
Nehemiah had houses built in the immediate neighborhood of the Temple.
Nehemiah kept a princely table, a splendid equipage, and a train of
servants, altogether at his own expense--exacting no tribute whatever
from any one, but giving himself liberally, wherever it was required.
Thus with the highest honor, credit and generosity, he completed the
period of his Commission.
Nehemiah had now presided as Governor during twelve years; and
therefore, according to his promise, he returned to the Court of
Persia. After five years residence at Shushan, Nehemiah obtained
permission to return to Jerusalem, and resume his office as Governor.
On his return he found great depravity and corruption among the
people, both in the Church and the State. The people had sadly
neglected the service in the Temple--they had profaned the Sabbath by
making it a day of traffic, and following their usual avocations as on
the other days of the week.
Nehemiah immediately assembled all the Magistrates and other officers
of the State, and severely rebuked them for suffering the people to
commit such outrages against their Holy Religion. He then ordered that
the gates should be closed on every Friday, from sun set, until
Saturday evening after dark--by which means all traffic was
suspended--was, that the people were again brought into the practice
of keeping the Sabbath Holy, and abstaining from all worldly matters
during that sacred day.
Nehemiah strenuously persisted in his good work, by enforcing the
observance of the Mosaic Law throughout the length and breadth of the
land; he had Lectures delivered daily in Jerusalem, in the hearing of
all the people, and the Pentateuch expounded in a language familiar to
all the people. This practice was first carried out in the open
streets, (as already noticed in the former Chapter,) or in the public
market places, as found most convenient, until such time when
arrangements could be made for the establishment of Schools and
Synagogues suitable for such purposes. These Schools were, however,
not built nor in full action until some time after the death of this
venerable and pious man.
Nehemiah is supposed to be the last Governor of the Jews sent from the
Court of Persia. The Government of Judea was afterwards conducted by
the High Priests, till the days when Alexander the Great had totally
ruined the Persian Empire. Nehemiah lived till he became very far
advanced in years, happy in the love of his people, and in the success
of his honest and disinterested labors. He recorded his own history,
in which his name is transmitted to posterity with delight to all who
read of his zeal, and his religious devotion to the welfare and
improvement of his poor suffering brethren in Jerusalem.
This truly pious and zealous patriot had his recompense in this world,
by the satisfaction he had, in seeing his good work carried out
according to his ardent wishes and anxious desires. He, together with
his cotemporary, the good Ezra, of whom we have already spoken, were
devoted to the cause of true religion; they were not actuated by any
worldly selfishness, or literary fame, for they only endeavored to
restore the people to the original pure worship of the Temple, such as
was commanded and practised by Moses and the Elders, and the
subsequent generations, without any attempt on their part to introduce
new laws for the government of the Synagogue or Temple worship; and
hence they succeeded in their noble and pious undertaking. A bright
example to all those whom God Almighty in his wisdom may be disposed
to select as Priests or Chiefs over the people, to see that naught but
the true spirit of religion be preached and practised among the
people, to the honor and glory of Him who so graciously condescended
to give his people a code of laws for their guidance and instruction,
in every stage of existence. Nehemiah has transmitted a name and
reputation to all generations, more honorable and durable than the
Grecian Pillar, or the Roman Statue. His liberality, disinterestedness,
courage and industry--his affectionate feelings and love for his
country--will live in the hearts of his people forever and ever.
Before we close this Chapter, we must briefly notice some events of
deep interest and importance to the Jews, which took place in Persia,
during the days of Nehemiah. In the third year of the reign of
Ahasuerus, King of Persia, the whole Nation of the Jews were in great
danger of being destroyed through the wicked misrepresentations of a
haughty and imperious Minister of the Persian Court; this was Haman, a
descendant of Amalek, who was at all times a dire enemy of the Jewish
race. The malicious designs of this crafty Amalekite, were frustrated
by the inscrutable ways of an all-wise Providence, who never forsakes
the good and the just, in the hour of distress. The King of Persia
made a great Feast for his Captains and nobles, after which, he made
another Feast for all the people who were found in the Metropolis of
Shushan. On the seventh day of this banquet, the King commanded his
Queen Vashti to appear in the grand chamber before all the company who
were then assembled. It being contrary to the laws of Persia for
ladies to be seen in public assemblies, the Queen refused to do the
King's bidding. This refusal of the Queen greatly incensed the King;
and having consulted his Council as to the mode necessary to be
adopted on this occasion, the King at their advice, removed Vashti
from the Court, and deprived her of all her regal glory. When the King
began to reflect on his hasty decree, he became disconsolate, and
sorely regretted the loss of his favored Vashti. His friends and
counsellors seeing this change in the King's manners, divined the
cause, and endeavored to divert him therefrom, by advising and
recommending him to select for himself another Queen, in the place of
Vashti. The King, on reflection, approved the advice, and accordingly
issued a Commission, throughout all his dominions, to select the most
celebrated beauties that could be found, and present them at court,
from whom the King might select one as his future Queen.
Among the many ladies thus presented to the Persian Monarch, was a
beautiful Jewess, named Esther, an orphan of both parents. She was
brought up and educated under the kind care of her cousin Mordecai, a
man of rank among the Jews, who was at that time living in the Capital
of Persia.
The King, on seeing Esther, was so charmed with her personal
appearance, the elegance of her deportment, and her exquisite beauty,
that he immediately resolved to crown her as the future Queen of
Persia; and accordingly in the seventh year of his reign, the nuptials
were celebrated in great pomp and magnificence.
Esther now being at the Palace of the Persian Monarch, Mordecai
considered it his duty to be near her, in order to watch over her as
he did in the days of her youth--and for this purpose he took up his
station in one of the King's gates. This enabled him to know all that
was passing, without being particularly observed by those who
frequented the Court. About this time a conspiracy was formed against
the life of the King, by two of his attendants. Mordecai, having
discovered the plot, made known the same to the King; an investigation
took place, and the charge being fully sustained, the criminals were
both executed, and the facts registered in the Persian records; but no
other reward was given to Mordecai for his services.
The King's Prime Minister, Haman, had contracted a strong antipathy
against Mordecai, who refused to pay homage to him in the manner he
had exacted from all the King's household. Not content to punish
Mordecai alone, for his supposed want of respect to Haman's dignity,
he resolved to extirpate the whole race from off the face of the
earth; and in order to accomplish this atrocious design, Haman
represents to the king that the Jews were a people different from the
rest of the king's subjects, and very disobedient to his laws. The
king relying on the truth of the statement made by his favorite
minister, and he offering to pay into the king's treasury 10,000
talents of silver to pay necessary expenses, the king gave him the
power to do as he thought proper; and Haman accordingly appointed a
day for the total extermination of the whole Jewish nation. This
affair took place in the twelfth year of the king's reign, and about
five years after Ezra had received his commission to go to Jerusalem.
Up to this period, none knew, not even the king himself, that queen
Esther was a Jewess, for her cousin Mordecai had particularly enjoined
her not to divulge her kindred, nor her nation. Strictly did Esther
obey her cousin in everything that he conjured her; and the result was
that her obedience to him, who was her second father and her natural
guardian, proved to be the great contributing cause of her becoming
the sole instrument in preventing her nation from being totally
exterminated.
Mordecai having learned all that had passed in reference to this
decree, sent a message to queen Esther informing her of all that had
occurred, and imploring her to go to the king and petition him to save
her people. The queen, on hearing this sad news felt sorely grieved,
and was at a loss how to act, knowing as she did, that the laws of the
Medes and Persians were unalterable; and that the ordinance had been
passed, prohibiting any person, on pain of death, from approaching the
king without being called to attend him, unless he should condescend
to hold forth his golden sceptre as a signal of his pleasure. The
queen sent a message to her cousin Mordecai, pointing out to him the
danger of such an undertaking; to which he replied, that it was not
her own personal safety that was in question, but the security of a
whole race, who were unjustly condemned to perish by the vile
artifices of an arrogant and ambitious man. Esther, feeling the force
of the appeal made to her by Mordecai, repaired to the palace, at the
risk of her own life, to save her people; and to her great joy and
astonishment, the moment the king beheld her in the court, he kindly
extended the sign of mercy, and gave her a favorable reception.
Esther, encouraged by this pleasing invitation, related to her husband
the intentions and plot of the wicked Haman, who was instantly
condemned to death, and Mordecai was favorably admitted into the
king's household as the relative of the queen. The king, by another
royal edict, published throughout all his dominions, that the Jews
should be empowered on the day named by Haman for their destruction,
to stand on their own defense; and as this decree became known all
over the land to be the real wishes of the sovereign, and Haman being
no more, it proved serviceable to the poor Jews, and fully answered
all that could have been expected; but yet, not without great
slaughter among the people during the various conflicts and battles
which took place on the day appointed. In these conflicts, the Jews
standing only on their own defense, slew upwards of seventy-five
thousand of their enemies, who rose up against them. It is in
commemoration of this signal deliverance from their enemies, that the
feast of Purim is celebrated annually among the Jews throughout the
world.
Without referring to any particular cause, there is no doubt that the
influence of Esther, and that of Mordecai, who became high in honor,
and a favorite at the court of Persia, must have proved very
beneficial to the Jews in general, and especially those who were in
Jerusalem. Mordecai being now in power, promoted all his kindred to
posts of honor, dignity and emolument; and through his influence, many
of his countrymen became wealthy and prosperous. Here we may observe
how the overruling providence of God is signally displayed. Mordecai
retained his influence with the king, being the next in the
administration; he was beloved and revered by all his brethren, whose
happiness and welfare were his constant study.
It is stated, that in a place called Amdam, in Persia, the tombs of
both Mordecai and Esther are still to be seen, and are highly prized
by all the Jews living in Persia and the adjacent countries.
CHAPTER IV.
Of the state of the Jewish Nation under the Persian and
the Grecian Monarchies.
After the death of Nehemiah, Judea became subjected to those whom the
Kings of Persia made Governors of Syria. These governors placed the
regulation of affairs under the control of the high priest, who had
all the sacred authority, as well as civil power, vested in him, but
still he was under the direction of the governor of Syria. This
arrangement, however, was frequently interrupted by the different
governors and princes, from time to time, who occasionally appointed
other persons, not of the family of the priests, to officiate in such
sacred office.
It is recorded in the book of Nehemiah, that when Johannan, the son of
Jehoiada, had been in possession of the royal priesthood during many
years, Bagoses, the governor of Syria, appointed Jeshua the younger
brother of Johannan to depose him, and take the priesthood to himself.
This caused considerable disturbance and dissatisfaction; a tumult
arose in the inner court of the Temple, and Jeshua was slain there by
his brother.
Bagoses, the governor of Syria, incensed at such opposition to his
views, immediately entered the inner court of the Temple, in defiance
of the remonstrance of the Jews, who explained to him that he was
unclean, and therefore unfit to enter the holy edifice. In reply,
Bagoses proudly remarked "that he was purer than the dead carcass of
him whom they had slain there;" and as a punishment for this outrage,
he imposed a heavy fine for every lamb that was offered throughout the
year.
About this period the Jews were most miraculously saved from the
threatened oppression and resentment of Alexander the Great, king of
Macedonia, in Greece, who had marched toward the city of Jerusalem
with a powerful army, determined to punish the people for refusing to
assist him in the siege of Tyre.
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 God 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 assembled together in prayer and
supplication, and offering additional sacrifices in the
Temple--imploring the mercy of God 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 God;
and that, in the person of the high priest, he paid adoration to God
in gratitude 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 God, which was exclusively devoted to
the worship 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 illustrious 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
God of Israel, the God 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 superstition 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 circumstance 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 Cæsar 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 circumstance 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 passages 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 gratitude to the God 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,
assembled together in prayer and supplication to the Almighty, to
assist 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 God 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 God, 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 God of Israel would protect his people from their
enemies; and fearing that he would become the victim of the vengeance
of a justly offended God, he immediately revoked his cruel decree, and
restored to the people all their former privileges. Those, however,
who had forsaken their God 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 circumstances, while he puts his trust in his
God and remains firm to the true worship 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, wishing 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 God, imploring his divine
assistance 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 God, 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 fashion 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 circumstance 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 assaulted; 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 God,
robbed the noble 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 worship 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 worship 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 God 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 worship, 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 God of
Israel, would not defile themselves with the idolatrous worship then
imposed on them, and break the law of God. 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
noble priest; he was of the family of the Asmoneans, named Mattathias.
This zealous and brave man was one of the first who was determined to
oppose the future progress of Antiochus. Mattathias, who was known to
be a man of considerable influence among his brethren, was highly
complimented by the king's officers, and tempted by them to comply
with the request of the king to renounce the Jewish religion and
embrace that of the heathen. The priest boldly and fearlessly rejected
their entreaties; and in the hearing of all the people he declared
that no consideration whatever should induce him, or any of his
family, to forsake his God and his holy religion; they would continue
to walk in the sacred path of their fathers, and that no king on earth
could be found to compel them to adopt any heathen worship.
This bold declaration of the valiant priest, created great sensation
among the people--and some of them fearing the torments threatened to
be inflicted on all such who refused to obey the king's orders,
consented to offer sacrifices on the altar set up for heathen worship;
this altar was placed at Modin. The priest, zealous in the cause of
his religion, was determined to be avenged of this outrage committed
by some of his brethren; he exhorted the people in general, not to be
led away by the acts of these apostates, but to remain true to their
holy faith, and that he and his family would pour out their life's
blood for their sacred cause.
At this time a Jew presented himself at the altar, and sacrificed to
the idol there erected. Mattathias, fired by religious zeal, fell upon
the apostate and slew him on the spot. His sons, actuated by the same
religious spirit, slew the king's chief officer and his men who
enforced his wicked commands. They then destroyed both the altar and
the images, declaring aloud to all their brethren, "Ye who are zealous
for the cause of the Lord and His religion, follow us! Follow,
follow!" The priest then collected together all the members of his
family, and took up his abode in the neighboring mountains. Many of
the Jews followed this example, and fled--some to the deserts, some to
the mountains, and there assembling together, formed themselves into a
little army--bold, resolute, zealous and brave in their just and noble
cause.
The king's troops pursued them, and attacked them on the Sabbath day.
The people unwilling to profane the Sabbath, made no resistance,
unanimously declaring, "Let us rather die in innocence than triumph in
guilt." The enemy taking advantage of this, slew them in great
numbers. The venerable Mattathias grieved at seeing his brethren so
cruelly and innocently murdered, made a decree, (having previously
consulted his brother priests,) and published it throughout the land,
that it should be lawful, should it be found requisite, for the people
to defend themselves against their enemies, in the event of their
being attacked, on the Sabbath day. This resolution was adopted and
followed in all the subsequent wars, under the direction of their able
and pious champions.
When Antiochus heard of this bold and daring resolution, so much
beyond his expectations, he perpetrated the most frightful cruelties
on every Jew who would not forsake his religion. On this occasion
happened the martyrdom of the venerable and pious Eleazer, a priest of
great learning, probity and zeal in the cause of religion. At the
advanced age of ninety years, this poor man was led forth to the
scaffold, and was desired to make a public declaration that he would
renounce his religion--that he should eat swine's flesh in the
presence of all the people, as a proof of his conversion. With
resolute firmness, and becoming resentment, the venerable priest
refused to comply with the wishes of the tyrant, and preferred death
rather than forsake the religion of the one true God.
At this period it occurred, that a mother and her seven sons were
scourged in order to compel them to eat swine's flesh. Both the mother
and her sons publicly declared their resolution to die under the hands
of the executioner, rather than transgress the laws of God. The tyrant
then ordered their limbs to be cut off, their tongues to be cut out,
and the skin of their heads to be stripped off with the hair; all
which was executed in the presence of the mother, who encouraged her
children to suffer their tortures bravely in the cause of their
religion. She soothed their afflictions by the tenderest affections,
beseeching them to fear God, and not the tyrant--and patiently to
endure the torment, in the hope and expectation of a happy and
glorious resurrection, where she would meet them again in mercy, and
under the protection of an all gracious father, who never forsakes the
truly righteous. The mother having witnessed the sufferings of all her
sons, martyrs to the cause of their religion, shared the same sad
fate, and under similar torments was ushered into eternity.
What a noble example to parents of the present day to watch over the
conduct of their children, and exert all the means in their power to
induce them to walk in the path of virtue; to inculcate in them true
religion, and not suffer them to think so lightly of the precepts of
the Lord--for it must be admitted that the apathy evinced in the
present day by all classes of society, is the sole contributing cause
of the infidelity so prevalent amongst us. If we are asked what is
the cause of this infidelity, the answer is, the Holy Bible is not
studied sufficiently, either privately or publicly; and not being
understood, is consequently rejected by thousands of those who grow up
in ignorance; hence, in the hour of distress, they have nothing to
console them, as in olden times, as exhibited in the history before
us.
During this time, Mattathias who still remained concealed in the
mountains, encouraged his brethren to remain firm in their cause. He
spoke so emphatically to them that he gained their confidence, in
consequence of which, great numbers declared themselves true to the
noble enterprise before them. Those who more particularly were devoted
to the cause, were such as were called _chasideem_, or pious; of this
sect we shall have to speak in a future chapter, and therefore we
shall proceed with our narrative, in which we shall see the result of
true piety and honest zeal in the defence of upright principles.
Mattathias and his party then marched, well armed, through all the
towns and villages, destroyed all the altars and places of worship
belonging to the heathens. They then circumcised all the male
children, who had been neglected in this matter in consequence of the
edict passed by the tyrant Antiochus. In this affair they met with
very strong opposition, and in their defence they committed great
slaughter among their enemies. They succeeded on this occasion in
recovering many copies of the law, which had been hid at the time the
mandate was issued to destroy all the copies of the law, or any other
Hebrew manuscripts which might be found among the people. The
venerable and pious priest had now grown grey in the service, and
appeared to be fast approaching the verge of the grave. Sensible of
his position, Mattathias assembled together all his children, together
with his friends, and on his death bed he thus addressed them:
"My sons, be ye valiant and zealous in the cause I have so long
advocated--expose your lives in its defence, and hereafter you will
share the glorious reward of your perseverance. Let me, says the dying
man, bring to your memory the spirit, the noble spirit and pious zeal
of your ancestors, to animate your hope, and to encourage your steady
reliance on the power and protection of your all-gracious God. Thus
inspired, my dear children, and thus determined to defend your laws,
your liberties, and your religion, you _will_ not, you _cannot_ fail
of success. My son Simon has proved himself a man of wisdom, follow
his advice as a father, and as a counselor. Judas, your brother, is
well known for his courage and valorous conduct, let him be your
general, let him head your army and lead you to the battle-field. My
sons, may God Almighty ever protect you and prosper you in all your
righteous undertakings, and crown all your laudable efforts with
success."
After this tender and affectionate interview, this, his last
and farewell advice to his sons, Mattathias in a good old age
expired, and was honorably buried at Modin, in the sepulchre of his
ancestors--beloved and esteemed by all who knew him in life, and
revered and lamented by all who attended his mortal remains to the
grave.
CHAPTER VIII.
The Government of the Jewish nation under the Maccabees,
or as they were otherwise called, the Asmoneans, this
being the family name.
Judas, at the dying request of his father, and with the full consent
of his brothers, took upon himself the command of the forces, and at
once erected his standard. Judas is henceforth called Judas Maccabees,
because he chose for the motto of his banner in the field of battle,
the sentence from the song of Moses, Exodus, chap, XV: "Who is like
unto thee, amongst the powers, oh Lord!" In Hebrew the initials of the
words in the sentence form the word "_Mochbee_." Hence it is, that all
those who fought under the banner of Judas, were called "_Maccabees_,"
and all of that race were known by that name.
Judas and his brethren achieved many very valiant deeds, in defending
the cause of the holy law, and the holy religion of the God of Israel,
of which they were the bold champions. Judas was successful in gaining
the many battles he fought with Antiochus; and to encourage his army
to fight bravely, he exhorted them to put their trust in God and that
they would conquer. This inducement held out to the army, appears to
have produced the desired effect.
The tyrant Antiochus, seeing their repeated success, became resolute
and determined to be avenged of his powerful opponents, the Maccabees.
To effectuate this, he adopted the following stratagem: when he went
into Persia to gather the tribute of the countries round about, he
left Lysias with half his army, with express orders to destroy and
root out all the Jews from their land.
Lysias proved as cruel as his master; he collected numerous forces and
encamped near Jerusalem; his army consisted of forty thousand foot,
and seven thousand horse. Encouraged by the hope of success on the
part of Lysias, a body of merchants, about a thousand in number,
repaired to the place of action, provided with large quantities of
gold and silver, with the full expectation of buying the captive Jews
for slaves. Whilst the enemy contemplated a complete victory, Judas
and his brethren gathered themselves together unto Mizpah; here they
fasted, put on sackcloth, and prayed to God to help them in their
great distress. They opened the book of the law before God, where the
heathens had polluted it by painting their images which they
worshiped. They then sounded the trumpets and prepared for battle,
resolved to a man to die in defence of their country and their
religion. The result of this zeal and courage on the part of Judas,
proved successful; Judas and his army put to flight and destroyed
several large forces which Lysias had sent against them. They drove
the enemy out of Jerusalem, and almost out of the land of Judea, and
succeeded in possessing themselves of a large booty, both from the
army and the merchants, who expected to become their masters.
Judas and his party, grateful to heaven for this great and glorious
success over such powerful enemies, immediately repaired to Mount
Sion, where they saw the sanctuary of God made desolate, deserted and
neglected; even the altar was polluted, the gates and walls thrown
down, the courts of the Temple, the beautiful edifice itself bedecked,
not with sweet or odoriferous herbs, but with wild shrubs and grass
which the hand of time had allowed to grow on that sacred spot. What a
heart-rending scene for the pious Judas and his followers! Grieved at
beholding such a devastation of God's holy place, they fell on their
faces, rent their clothes, and made great lamentations; at the same
time imploring the aid of heaven to repair the loss thus sustained.
Judas and his party diligently applied themselves to repair the
Temple, and to restore the worship of God. They selected some of the
good priests to purify the sanctuary; they removed the altar, which
had been profaned by the heathens, and built a new one as the law
directs. They then made some new vessels for the use of the Temple,
from the gold which they had taken from the enemy in the late battle.
The regular order of divine worship was again introduced, and
sacrifices offered up according to the law of Moses.
It is somewhat remarkable, and worthy of our attention, that that very
day three years, on which the heathen had profaned the altar by
offering up unclean beasts, the Temple was dedicated with great
rejoicings and grateful acknowledgments to God, which continued during
eight days. It was on this occasion that Judas and his brethren
ordained that this feast of dedication should be celebrated annually
on the return of this period, with mirth and gladness, together with
praises and thanksgiving to God. This feast of dedication is known
among Israelites by the name "_Honucha_," Hebrew word for dedication.
The fact related is, that when Judas and his men had purified the
Temple, a very small lamp of consecrated oil was miraculously found,
capable of furnishing sufficient to supply all the established holy
lights in the Temple during eight days, until a fresh portion could be
procured. This circumstance occurred about two years after Judas had
the chief command, and upwards of three years after the city and the
Temple had been laid desolate by Appollonius. History informs us, that
the holy worship in the Temple continued with little interruption from
the heathen, until the destruction of the Temple by the Romans, though
Jerusalem itself was often in the power of its enemies.
Notwithstanding the success achieved by Judas and his party, they were
much annoyed by their enemies, from the fact that the fortress built
by Appolonius still remained in the hands of the heathens. It stood on
Mount Acra, a rising ground facing the Temple. The heathens placed
themselves here to annoy the Jews, on their going to, and returning
from the Temple. Judas finding that he could not drive out the enemy
at once, endeavored to prevent these annoyances by building up Mount
Sion with high walls and strong towers. He also placed guards there to
protect the priests and the people when they went to the Temple, with
the view of preventing the Gentiles from invading the sanctuary.
Though Judas and his men continued the Temple worship, they were still
in constant warfare. The neighboring nations were all jealous of the
success gained by the Jews, and dissatisfied that they had restored
the sacred worship in the Temple of the Lord. To show their
displeasure they attacked the Jews on all sides; war ensued, and
fierce battles were fought, in most of which Judas proved victorious,
sustaining but little loss in his army.
Judas, encouraged by such success, which he always acknowledged to be
from the hand of God, and not from his own power, led forth his army
against Georgius, a general of Antiochus, as also against the
Idumeans, who had in their turn proved vexatious to the Jews. In these
attacks Judas lost many of his men, but nevertheless proved
victorious. Judas was a noble and valiant general; his policy was at
all times to encourage his men by inducing them to put their trust in
God, who had done so much for their ancestors, and instilling in their
minds the belief that he would continue his protection to them as long
as they were inclined to act righteously to each other. During this
time, Antiochus was visiting Persia in order to receive his tribute
from the people of that country--and plunder the Temple of _Diana_,
erected at _Elymos_, which was said to contain great riches in gold
and silver, and a very valuable armory. The people of Persia having
gained intelligence of the king's intention, boldly defended the
Temple of their idol, and succeeded in totally defeating the enemy.
Antiochus enraged at this discomfiture, and at the reports he had
received of the defeat of his generals in Judea, resolved to march
toward Jerusalem, and threatened to make the whole city as one grave,
in which to bury all the Jews then in the Holy Land. How far this
wicked man succeeded in his cruel resolve, the following facts will
show; they need no comment on our part, to prove that it was the
finger of God that was directing all that befel Antiochus, and other
persecutors of mankind. It is generally supposed by historians, that
the same disaster which befel the tyrant Antiochus, was visited on
many persecutors of God's people, both in former and latter
times--hence supporting our views on the subject, that Heaven ordained
all that had happened. Whilst on his journey, Antiochus was smitten
with an incurable plague; his chariot was upset, and he was seriously
hurt. He was then carried to a small town on the road side, put to
bed, in which he lingered for some time, suffering the most
excruciating agonies of body, and torments of mind, until he died. On
his death-bed, Antiochus showed great contrition of mind for the
crimes which he had perpetrated against God and man. The heathens
declared that it was a punishment inflicted for his intended sacrilege
of the Temple of Diana; but the Jewish historians acquaint us, that
the tyrant himself imputed his sufferings as a punishment for the
cruelties towards Israel, and the impieties he practised against the
Lord and his holy Temple. Thus ended the life of this great and
relentless tyrant.
The pleasing tidings of the death of the tyrant having reached the
ears of Judas, he was encouraged to besiege the garrison of the
Syrians, in the town of Acra, in which enterprise he succeeded by a
stratagem which will be hereafter related.
At the death of Antiochus Epiphanes, his son Antiochus Eupator became
his successor. He proved to be no better than his father, whose
footsteps he followed by persecuting the Jews wherever found
throughout his empire. Antiochus Eupator commenced his career by
bringing a vast army against Judas, consisting of one hundred thousand
foot, twenty thousand horse, thirty-two elephants, and three hundred
armed chariots of war. Judas's army being so small, compared with that
of the enemy, encouraged his men by the watchword which he issued
among them: "Victory is of the Lord." Animated by the hope of success,
they managed to surprise the enemy at night, and slew upwards of four
thousand of them, and then made a safe retreat to Jerusalem. In this
encounter, Eleazer, one of the brothers of Judas, evinced great
courage; he saw one of the elephants raised much higher than the rest.
Supposing that the king himself must be mounted thereon, he ran
through the camp, made his way to the beast, and thrust him through
with his spear. The wound proving mortal, the beast with his heavy
burthen fell down and crushed Eleazer to death.
Antiochus Eupator's army then marched to Jerusalem under the command
of Lysias, and besieged the sanctuary. During this siege, the Jews
suffered much from the want of provisions. They were on the point of
surrendering to the enemy, when, by the providence of the Almighty,
they were strangely released from the impending danger. It happened
that Lysias, the general, heard that the city of Antioch was seized by
one Philip, a favorite of the late king, who had taken upon himself
the government of Syria; Lysias, on this account, persuaded the
present king to declare peace with the Jews, to which proposal he
readily consented.
About this time Demetrius, the cousin of Antiochus, became king in his
place, under the following circumstances: Demetrius was the son of
Seleucus Philopater, the eldest brother of Antiochus Epiphanes; at his
death, Seleucus endeavored to persuade the Romans to assist him in
obtaining the kingdom of Syria, but without success. Being
disappointed in his expectations, Demetrius went to Syria and there
induced the people to believe that the Romans had sent him. On the
strength of this report, Antiochus Eupator, and his general, Lysias,
were seized by their own soldiers, and put to death by order of
Demetrius.
Demetrius being seated on the throne, one Alcimus, a descendant of the
tribe of Aaron, applied to him to be assisted in procuring the
appointment of high priest, to which office he had been raised by the
late king, Antiochus Eupator. Alcimus had been refused by the Jews, he
having complied with the heathen superstition in the time of the
persecution, in order to gain favor with the king and his generals.
Judas and his party, now, as before, strenuously opposed the
appointment of Alcimus, though strongly recommended by Demetrius. This
opposition to his wishes, induced Demetrius to send one Bacchides to
enforce the command of the king, but to no purpose. Demetrius then
selected Nicanor, who was master of his elephants, as the future
governor of Judea, with instructions to kill Judas, and bring the
people under still greater subjection. Nicanor was at first unwilling
to make war against Judas, but being urged on by the king, he pursued
it with fresh fury; he boldly declared his intention to demolish the
Temple at Jerusalem, and build one on the same spot in honor of the
idol Bacchus. Nicanor was slain in the battle, and his army entirely
routed by Judas and his party. Judas, desirous of making an example of
this wicked man, for his blasphemous words which he uttered against
the Temple of the Lord, cut off the head and right hand of Nicanor,
and placed them in a conspicuous situation on one of the towers in
Jerusalem. Judas then gave orders that a day should be annually
appointed as a day of thanksgiving, in memory of this victory, which
was called Nicanor's day. This day is not however celebrated as a
holiday among the Jews in the present generation; it has been
discontinued for many ages past.
At this period the Romans were growing great and powerful; Judas,
aware of the danger likely to result from such power, deemed it
advisable for the good of his country to propose a league with the
Romans, to which they readily consented, and acknowledged the Jews as
their friends and allies. Demetrius then received orders not to
interfere with the Jews any more. Unhappily for Judas and his people,
before the orders had reached Demetrius, he had already despatched
Bacchides a second time to avenge the course of Nicanor, who had been
slain, and to insist on establishing Alcimus in the priesthood. This
circumstance proved very unfortunate for both Judas and his
countrymen. Judas having but three thousand men with him, was
overpowered by the strong forces of Bacchides; so little chance was
there of success on the part of Judas, that many of his men deserted
him through fear and fright. Judas, brave and valiant to the last in
defence of his country's cause, and scorning to flee even for his
life, fell a victim to the fury of the enemy.
The death of Judas created great excitement among the people, and
sorely depressed their spirits. They became absorbed in sorrow and in
grief for the loss of their noble chieftain. The people had fallen
into such a state of lethargy, that they became an easy prey to the
tyrant Bacchides, who, taking advantage of this state of things,
committed great havoc among the people, and put to the sword all of
Judas's friends and companions on whom he could lay hand.
Alcimus also availed himself of this opportunity, and exercised his
authority in the office of the priesthood. He introduced into the
worship of the Temple, imitations of heathen idolatry, and gave orders
that the sanctuary should be thrown open, with equal freedom and
liberty, both to Gentiles and to Jews. Alcimus, however, did not long
prosper in his wicked career; in a very short time he was struck with
palsy, deprived of his speech, and ultimately died in great anguish of
mind and torment of body.
After the death of Judas Maccabees, his brother Jonathan was
unanimously appointed by the people as their leader. Jonathan was ably
assisted by his brother Simon; they both bravely resisted the many
inroads made upon them by their enemies. Bacchides finding himself so
powerfully opposed, sued for peace, which was granted on condition
that he should restore all the captive Jews, depart from Judea
forever, and in no way molest the people of that country. These
conditions were cheerfully accepted by Bacchides, who left Judea in
peace and in tranquility.
Jonathan, happy in having restored peace, commenced to govern his
people under the old Jewish polity; he resumed all the rites and
ceremonies of the Jewish religion, and succeeded in obtaining the
confidence of his people by the zeal which he evinced in the
performance of the duties of his office.
After the death of Alcimus, the office of high priest remained vacant
seven years, when a man calling himself Alexander, appeared, and
declared that he was a son of Antiochus Epiphanes. He seized the
kingdom of Africa, and solicited Jonathan to join him against
Demetrius, who had proved himself a formidable enemy of the Jews. As
an inducement to Jonathan, Alexander made the following proposals to
him: That Jonathan should be constituted both the Governor and the
High Priest of the Jews, and be called the king's friend and
counselor.
Jonathan considering these proposals likely to prove beneficial to his
people, and there not being any one else for the priesthood, consulted
them on the subject, and with their unanimous consent he accepted the
offer made by Alexander.
At the following Feast of Tabernacles, Jonathan was duly installed in
his new office, and vested with the sacerdotal robes usually worn by
the high priests. Being thus dignified, he joined Alexander, and
proceeded to battle against Demetrius, whose army was totally routed,
and he himself, slain on the battle field.
It is said that from this time forward the high priesthood continued
in the family of the Asmoneans or Maccabees, till the days of Herod,
who changed it from an office of inheritance to an arbitrary
appointment. Herod appointed those whom he pleased, without reference
to merit or ability. This practice was continued until the total
extinction of the priesthood at the final destruction of the Temple by
the Romans.
Jonathan succeeded by his judicious conduct, in securing for his
people their possessions, with free scope to exercise all their
religious rites, without any interruption from their neighbors. He
occasionally extended his assistance to those of the nations who
proved kind to him, by which means the bond of friendship became
strongly cemented between both parties.
Like most great men, Jonathan had his enemies: among them was one
Tryphon, who sought to possess the kingdom of Syria, and by whose
treachery, Jonathan was made prisoner in Ptolemais, and was afterwards
cruelly murdered, together with his two sons.
The death of Jonathan and his two sons caused great lamentations among
the people. Being in constant fear of their enemies, and now without a
leader, they were at a loss what to do. In this dilemma they applied
to Simon, the only surviving brother of Judas, to become their chief.
Simon consenting to become their general, a council of war was called,
at which meeting he was unanimously appointed and vested with power
equal to his predecessors. Simon having been regularly installed into
his new office, commenced his career by addressing his brethren in the
following manner:
"You, my countrymen, are not ignorant how bravely my father, brothers,
and myself, have fought in defence of our laws and our religion, our
Temple and our people. They have sacrificed their lives in that
glorious cause; I, only I, survive to maintain it. God forbid I should
value my life at a higher price than they did theirs. Behold me then
as they were, to glory in this undertaking, to die in defence of our
nation, our Temple, our wives and our children." "Take courage my
friends; the Lord is with us, and success will crown our righteous
intentions."
Simon at the request of the people, then assumed the sacred office of
the priesthood.
Having now entered into his new office, he procured the dead bodies of
his brother Jonathan and his two sons, and buried them with great
honors in the sepulchre of his fathers at Modin, and erected a stately
monument to their memory.
Simon then repaired the fortresses and the walls of the city, which
had been destroyed by their enemies, built for himself a very splendid
mansion, and made Jerusalem his place of residence, where he held his
court. The Jews were still annoyed by the garrison on the tower of
Acra, when they went to and returned from the Temple. Simon succeeded
in shutting up the enemy so closely in the tower that many perished
from famine, which made the survivors surrender the tower. Simon being
in possession of the tower, he, with the sanction of the people,
pulled it down, and lowered the mount in such a way so that it could
no more be made available for the purpose of annoying the people when
assembled at their worship in the Temple.
Simon now turned his attention to the repairs of the sanctuary. He
enforced a rigid observance of the laws of God, and successfully
introduced peace and unanimity of feeling among the people. The nation
at large, sensible of the good conduct of their leader, convened a
general meeting of all the elders, priests and magistrates at
Jerusalem.
At this meeting it was unanimously resolved, that the office of
Governor of the nation, and that of the high-priesthood, should be
henceforth vested permanently in Simon and his posterity after him, so
that the said office should be hereditary in his family for ever. It
was further decreed that an account of the noble deeds of Simon and
his family should be engraven on a tablet, and placed in the Temple as
an everlasting memorial, and that a copy of the same should be placed
on the records in Judea. This excellent priest was held in such high
estimation by all the surrounding nations, that the Romans sought his
friendship, entered into a covenant with him, and conferred on him
many honors.
The king of Syria followed the example of the Romans, and entered into
a similar covenant with Simon.
The king of Syria, however, was not true to his covenant, he having
after a time invaded Judea. Simon assisted by his two eldest sons,
bravely defended themselves, and drove the enemy away with great
discomfiture.
Simon continued to maintain a high reputation in his office for about
eight years. He was at all times employed in providing for the comfort
and welfare of his people. Simon now set out to examine into the
affairs of his country, accompanied by his two sons, Judas and
Mattathias. Having arrived at Jericho, they were invited by Ptolemeus,
the son-in-law of Simon, to a banquet which he had prepared for them.
Simon readily accepted this polite invitation of his relative, not
suspecting in the least any treachery on the part of Ptolemeus, who
had already concerted his plans with the court of Syria to destroy his
father-in-law and his two sons who were then with him. While the
guests were indulging at the banquet, Simon and his two sons were
inhumanly murdered by order of Ptolemeus. He then dispatched a party
to the residence of John, another son of Simon, who was captain of the
forces at Judea, with orders to murder him also. John fortunately
gained intelligence of all that had occurred at Jericho to his father
and brothers, as also the plot laid for him. He courageously and
bravely defended himself, and cut to pieces the enemy.
John then fled to Jerusalem for safety. Ptolemeus followed him, and
arriving at the same time, they both presented themselves at different
gates. From the respect the people had for Simon and his ancestors,
John was received by the people with open arms, whilst the murderer of
Simon and his two sons, was repulsed with all his followers. John was
then unanimously appointed to succeed his father, both in the
government and the priesthood. He was then surnamed Hyrcanus, and
henceforward known by the name of John Hyrcanus.
CHAPTER IX.
Of the Jewish affairs under the conduct of the posterity
and successors of Simon the Maccabee.
Antiochus Sidetes, being informed of the death of Simon, and being
invited by Ptolemeus, invaded Judea again, besieged Jerusalem, and
reduced Hyrcanus and the Jews to the last extremity of famine.
Hyrcanus then sued for peace, which was granted on the condition of
paying certain tributes to the king, and removing the fortifications
of Jerusalem. A few years after, Antiochus died, which occasioned
great confusion among the surrounding nations; Hyrcanus took advantage
of this to enlarge his territories, by seizing some neighboring towns
round about Judea, and renounced all further dependence on the kings
of Syria. Hyrcanus then renewed the friendship originally made by his
father with the Romans, who assisted him in being released from the
tribute paid to the Syrians; at the same time he received a
compensation from them for former injuries done by them to the Jews.
It was at this time that the Edomites, or Idumeans, lived on the
south side of Judea. Hyrcanus proposed to them either to embrace
Judaism or leave the country. The Edomites readily acquiesced, and
became Jews. They ultimately became so incorporated among the Jews,
that in less than two centuries scarcely any trace or character was
left to signalize the Edomite nation.
Hyrcanus's power being thus increased by the addition of these
Edomites, he turned his attention to the Samaritans. He marched with
his army and took Shechem, which was then the chief seat of the
Samaritan sect; he destroyed their Temple which Sanballat had built
for them on Mount Gerizim. The Samaritans, however, continued to keep
the altar there, and to offer sacrifices thereon.
Hyrcanus became master of Samaria, ruled in Judea, in Galilee, and in
some of the adjacent towns; he proved himself one of the noble princes
of his age; he, with great perseverance, preserved both the Jewish
church and the state from the power of their enemies, throughout a
long and tedious government. He was so highly esteemed among the
people, that they believed him to be a prophet, from the fact that he
had predicted one or two things which eventually came to pass. He
built the castle _Baris_ on a rock about fifty cubits high, outside
the square of the Temple; this was used as the palace of the Asmonean
princes in Jerusalem, and here the sacred robes of the high priest
were deposited when they were not in use.
Toward the close of his life, Hyrcanus experienced severe troubles;
his claim to the priesthood was questioned by a bold and daring man,
one of the Pharisees, of whom we shall speak hereafter in the course
of the work, as also of the different other sects which sprang up in
those days.
Hyrcanus, supposing that this bold man represented the whole body of
the Pharisees, without even inquiring into the matter, immediately
renounced the Pharisees, and rashly joined the sect called Sadducees.
This hasty conclusion of Hyrcanus, considerably lessened that love and
esteem in which the people had previously held him. The Pharisees felt
indignant at the conduct of Hyrcanus in this instance; and forgetting
all former favors received at his hands, proved very ungrateful toward
him. They became arrogant and mutinous, which caused Hyrcanus entirely
to desert their party, and even refused to meet them any more. Many
civil broils and troubles ensued, which sorely embittered the
declining life of Hyrcanus, and he died during the following year.
Hyrcanus had been in office nearly thirty years, during which time his
wisdom and counsel at home, and his bravery and conquests abroad,
marked his reign one of glory and happiness. The commonwealth
recovered more of its glory during his government, than at any other
period since the return from Babylon. It is generally supposed that
his death was hastened by the troubles which began to surround him.
Hyrcanus had five sons; the eldest, named Aristobulus, succeeded his
father as high priest and governor in Judea. He then took upon himself
the title of king, which had fallen into disuse since the Babylonish
captivity.
Aristobulus did not follow the good example of his noble father. We
are informed how he became the murderer of his mother; it having been
reported that she laid claim to the government. Three of his brothers
he put into close confinement, and the fourth, who was even his
favorite, he had put to death owing to a false report being raised
that he would oppose him in the government.
Aristobulus now fixed his household and other affairs, according to
his own wishes. He then put himself at the head of his army, attacked
and subdued the Itureans who lived on the north-east of the land of
Galilee. Having the people thus in his power, he compelled them to
embrace the Jewish religion, which they did out of fear, and thus
became mixed among the people of Israel. In the midst of all these
victories, Aristobulus was taken sick and brought to Jerusalem.
Antigonus, one of his brothers, acted in his stead.
Aristobulus continued dangerously sick, and there appeared but little
hope of his recovery. This being apparent to the king's courtiers, who
were jealous of Antigonus, they endeavored to persuade the king that
his brother was not faithful to him. In this intrigue they were
supported by the queen.
On the return of Antigonus to Jerusalem, he repaired to the Temple,
there to return thanks to God for his success, and to pray for the
recovery of his sick brother. Whilst thus piously engaged, it was
represented to the king that his brother was attempting to usurp the
government, which the king too readily received as truth, from the
statements previously made to him, and gave orders for his brother to
appear in the sick chamber. Antigonus obeyed, and attended in full
uniform. The king then desired him to unrobe. This command was given
in such a tone, as to assure him that a refusal would be considered as
treason, and punished accordingly.
Antigonus retired, much degraded and sorely perplexed as to the cause.
The queen, who, we have already noticed was in the conspiracy, then
wrote to him that the king had changed his mind and that he wished to
see him in his uniform, having been told of the beauty of his armour.
Antigonus accordingly repaired in full dress to the palace, and on his
way to the king's chamber, he was slain by the guard. This
assassination of Antigonus, caused the king to reflect with keen
remorse, both on account of this murder, as well as that of his
mother. His mind became sorely agitated, which brought on a vomiting
of blood, so that he died in great agony of both body and mind.
Thus ended the life of him, who is handed down to posterity as one of
the most wretched beings recorded in the annals of Jewish history; and
it is worthy of notice how God punishes the wicked. He who had shed so
much innocent blood, that his own blood was made to flow from him
until he breathed his last; an example as well as a warning to those
who were in the service of this wicked man, and who were following the
same sinful career as their cruel master.
Aristobulus was succeeded by his brother Alexander; he began his reign
by putting his brother to death, because of some attempt to supplant
him in the government. Alexander immediately set about arranging all
matters relating to the home department, and then commenced to attack
his neighbors around him without any reserve.
At this time Ptolemy Lathyrus was heir to the crown of Egypt;
Alexander behaved very deceitfully toward him, which caused much
enmity and ill feeling to exist on both sides; and the result was, a
very severe battle between them, near the river Jordan. Alexander and
his army were completely routed, with the loss of about thirty
thousand men.
There is a very cruel and barbarous action charged to Lathyrus on this
occasion. On the evening after the victory, he marched his men from
the field of battle to take up quarters in the adjacent villages,
which were all crowded with the wives and children of the vanquished
army. He gave orders to kill all of them, without any distinction;
their bodies to be cut in pieces and boiled in cauldrons. It is
supposed that he did this with a view of creating terror among all the
surrounding nations, and to cause a belief that his men fed on human
flesh. After this, Lathyrus ranged at liberty all over the country,
plundering and destroying it in a very lamentable manner; for
Alexander after this battle, was not in a condition to resist him.
In this dilemma, Alexander fortunately met with assistance from
Cleopatra, the queen of Egypt. Cleopatra, fearing lest Lathyrus, her
eldest son, should become possessed of Judea, and might be induced to
take Egypt out of her hands, agreed with her youngest son to support
Alexander.
Alexander, encouraged by such offers of support, resumed his courage,
besieged many places, and gained the fortress of Gadara and Anathus,
toward Galilee, together with much treasure; but he was surprised by
Theodorus, prince of Philadelphia, who had laid up that treasure
there, with the loss of ten thousand men. Yet being a man of courage
and diligence, Alexander assembled his men and succeeded in taking the
city of Gaza from the Philistines, who were entirely defeated by his
army. He took possession of the chief cities, and made them part of
his own dominions. The Philistines being thus subdued, were glad to
embrace Judaism as a protection from further inroads. It appears to
have now become a custom with the Asmonean princes to impose their
religion on all the conquered, leaving them no other choice but to
become proselytes or to be banished.
Alexander was not, however, well supported by his own people, many of
them being opposed to him. These were chiefly of the Pharisees, who
were very numerous and influential, and were supported by a large body
of their class, who were excited to such a degree, that they insulted
Alexander, while at the altar performing the duties devolving upon him
as high priest.
Alexander, enraged at such conduct by his own people, sought to be
revenged, and appointed his own body guard from the heathen nations,
fearing to trust himself in the hands of his own people. This act
brought on a civil war which lasted six years; it was the cause of
much grief and calamity throughout the land, and occasioned the death
of about fifty thousand people. Though Alexander gained many victories
over his enemies, yet he became much weakened from their continual
attacks: he at length sued for peace, offering the people to grant
them whatever they would reasonably desire. But so embittered were the
people against him, that they declared nothing would satisfy them but
his life. This reply on their part, aggravated the cause, and the war
was continued still more rigorously on both sides. As all mundane
affairs must have an end, Alexander after having encountered many
severe conflicts, at last gained one great battle, which concluded
this protracted war. Numbers of his enemies fell victims to his fury,
while others were driven to the city of Bethome, and there were
besieged. Alexander having taken the place, he had eight hundred of
the people carried to Jerusalem, and there had them all slain in one
day, together with their wives and children. This act of Alexander's
terrified the Jews to such an extent that they never again attempted
any insurrection. We cannot however refrain from observing here, that
however provoked Alexander might have been, he justly merited by this
cruel conduct the reproach of after ages; such conduct being
incompatible with his dignified station as high priest, in whose heart
nought but peace and humanity should ever find place.
Alexander, like most cruel monarchs after having satiated their lust
for blood, gave himself up to very inordinate luxuries, which in the
end produced an attack of ague, very severe in its character. This
disease ultimately proved fatal to Alexander, who died in the camp
while he was besieging a castle of the Gerasenes beyond Jordan.
Alexander reigned twenty-seven years; he left two sons, Hyrcanus and
Aristobulus; he bequeathed the government to his wife Alexandra,
during her life time, and to be disposed of at her death to which of
her sons she pleased. Alexandra in a flood of tears, expressed to her
dying husband her justly apprehended dread of the Pharisees, who had
grown into a powerful party at that time in Jerusalem. Alexander
listened to his wife with considerable emotion, while he employed his
last moments in contriving an expedient for the removal of her fears.
The dying man then addressed his wife in the following words:
"Alexandra, you are not unacquainted with the cause of our mutual
enmity. I am well convinced that your security and happiness, when I
am dead, must rise or fall, as you make them your friends or your
foes. I advise you, therefore, to keep my death a secret from the
army, till they have taken the fort, then lead them in triumph to
Jerusalem; carry my body with you, and as soon as you arrive assemble
the heads and the leaders of that party, and lay it before them; tell
them you submit it wholly to them, after the injuries it had done
them, to give it burial, or cast it ignominiously on the highway; as
for your part, you are devoted to them, they shall always be your
first advisers, at the head of your council; you will do nothing
without their consent and approbation; begin instantly to show them
some marks of your favor and friendship, upon which they will order my
body a royal burial, and they will support you and your sons in the
peaceful enjoyment of the kingdom."
Alexandra followed the advice of her husband, and kept his death a
secret from the world, till the castle was taken. She then led the
army back to Jerusalem, and gave the body of her deceased husband to
the Pharisees, to act with it as they pleased, at the same time
declared herself ready to be guided by them in the management of all
the affairs of the government. This declaration on the part of
Alexandra, gained for her the confidence of the Pharisees, who granted
to her late husband an honorable funeral.
Alexandra thus enjoying the good opinion of the Pharisees, assumed
the government, enlisted herself under their banner, and became firmly
and peaceably settled on the throne; she then invested Hyrcanus, her
eldest son, with the office of high priest. Alexandra, at the request
of a party of the Pharisees, gave her consent to punish all the
persons who had counselled her late husband to behave so cruelly to
the mass of the people; these men were in their turn put to death by
the Pharisees. The queen was induced to adopt this medium in order to
prevent any further civil wars; the evil consequences of which she had
so sadly experienced, and which, therefore, she was so desirous to
avoid.
Alexandra having reigned nine years, died in the seventy-third year of
her age; leaving by her will, the whole of the government to her
eldest son, Hyrcanus, who was then the high priest. He is known in
history by Hyrcanus the second. He was bred and trained in the schools
of the Pharisees, and consequently influenced by their tutorage.
Hyrcanus did not long enjoy his new office. Aristobulus, his younger
brother, perceiving that the people and the army were weary of the
administration of the Pharisees, raised an army against his brother
Hyrcanus, and marched them on to the plains of Jericho. A desperate
battle was fought, Hyrcanus was put to flight, and the remainder of
his forces joined those of Aristobulus. Hyrcanus in this dilemma, went
to Jerusalem, shut himself up with a small party in the citadel, and
appeared happy to accept any terms in order to procure peace.
Aristobulus then deprived his brother of both the regal and pontifical
dignities, commanding the same to be resigned to him, which having
been done, Hyrcanus was expelled the capital, and compelled to retire
into private life. Hyrcanus, being of a peaceful disposition, made no
resistance, although he had enjoyed his regal honors but three months.
Aristobulus then ascended the throne of his father, but he did not
prove so happy on it as he had anticipated, as we shall learn from the
following circumstance. An Idumean named Antipater, who was brought up
in the court of Alexander with Hyrcanus, advised him to seek
assistance at the hands of Aretas, the king of Arabia, and not quietly
suffer himself to be so easily vanquished. Hyrcanus, acting on the
advice of Antipater, applied to Aretas, who immediately headed an army
to espouse the cause of Hyrcanus. An obstinate battle took place in
which Aristobulus was totally defeated, driven into the mountains, and
there sorely besieged.
At this time there lived at Jerusalem, a very pious man named Onias.
He was so much esteemed and beloved by the people for his true piety
and virtue, that it was generally believed, that at the instance of
this good man's prayers, the Almighty had sent rain from heaven in a
season of great drought. The people imagining that he possessed a
similar power in cursing as well as blessing, prayed to him to curse
Aristobulus and all his party. This good man weary of their
importunities, and anxious if possible to satisfy their wishes, raised
his hands towards heaven in prayer, of which the following is said to
be a copy:
"O God of the universe, since those that are with us are thy people,
and they that are besieged in the Temple are thy priests, I pray that
thou wouldst hear the prayers of neither of them against each other."
The multitude, disappointed at the good man's prayer, cruelly murdered
him on the spot.
This circumstance tended to increase the enmity between both parties,
and provoked a warfare between the two brothers and their parties.
The two brothers ultimately agreed with each other to lay the matter
before Pompey, the Roman general, for his decision. The mass of the
people, however, were not satisfied with this plan of appealing to the
Roman general, and declared that they would not be ruled by princes,
but by God's priests. The appeal was made to Pompey, who did not feel
disposed to give an immediate decision. Aristobulus availed himself of
this opportunity, and prepared himself for a fresh war. Pompey hearing
this, immediately seized Aristobulus in one of his castles, and
confined him in prison. He then marched his army in front of
Jerusalem; a division within weakened its power, the two opposite
parties contending. At length Hyrcanus's party prevailed and threw
open the gates of the city. The adherents to Aristobulus retreated and
fortified themselves in the Temple, and on Mount Moriah. Pompey and
his army marched through the city, and laid close siege to the
Temple. The Jews held out for three months; at length a huge tower was
thrown down, and a breach was made large enough for an assault; the
place was taken sword in hand, and so fierce was the battle, that more
than twelve thousand persons were slain.
It has been remarked by historians, "how is it possible that so strong
a place could have been taken in so short a time?" The cause of this
easy victory on the part of the Romans was, in consequence of the Jews
having suffered the enemy to prepare their war machines on the Sabbath
day undisturbed, notwithstanding the agreement made in the days of
Judas Maccabees, that they should defend themselves if attacked on the
Sabbath day.
Pompey then entered the holy edifice, and being overawed by some
religious prepossession, refrained from defiling any of the sacred
vessels, nor did he attempt to touch about two thousand talents of
gold, which were laid up for the service of God's Holy Temple. On the
contrary, Pompey ordered the Temple to be purified, and on the very
next day, its usual services were resumed. Thus an end was put to the
very serious quarrel and contention between the two brothers.
It may be worthy of notice, that though this Roman general was not
disposed to plunder the sacred property of the Temple on this
occasion, yet it escaped not the avarice and covetousness of another
Roman general. Crassus, when he became Governor of Judea instead of
Gabinius, plundered the Temple, and carried off the solid beams of
gold, magnificent vessels, utensils and golden tables, and all the
beautiful hangings, which adorned the Holy of Holies. This wicked
man's sacrilege did not pass unpunished, for when he was in an
engagement with the Parthians, he was defeated, and met with his
death, and as a mark of infamy, his head was cut off, and molten gold
was poured down his throat, to show to the people how much benefit the
gold was to him which he took from the holy Temple.
Pompey now demolished the walls of Jerusalem, slew many of the chief
supporters of Aristobulus, and restored Hyrcanus to the office of high
priest, and made him also the Governor, but under tribute to the
Romans.
Aristobulus and his sons were carried prisoners to Rome, whence they
escaped after a time, and made several attempts to regain their former
position, but without success.
It may fairly be concluded that in consequence of the civil broils
between Aristobulus and his brother Hyrcanus, the Jewish nationality
became very much shaken, and ultimately produced the total ruin of
both Jerusalem and the whole of Judea. At this time the regal power
was arrested, and enjoyed by the Romans. The sovereign authority had
hitherto descended with the priesthood; although at different periods
already mentioned, the Jews were subject to the several strange powers
who had become their masters.
The enemies of the Jews did not seem to be satisfied with their
already degraded state; but every exertion must be made to crush them
still more, by even preventing them from attending and praying to the
God of their fathers. This infliction appears to have been far more
grievous to the nation at large, than all the worldly persecutions
which could possibly have been invented against them.
After a short time, Gabinius, a Roman general, passed through Judea on
an expedition. He took upon himself to reduce the power of Hyrcanus,
and made new arrangements relating to the Sanhedrim or Jewish Senate.
All these differences were however, very happily settled in a short
time by Julius Cæsar, who, when Emperor of Rome, listened to the
petition of Hyrcanus, and granted him permission to rebuild the walls
of Jerusalem. This enabled Hyrcanus to resume the former friendship
between the Jews and the Romans, who passed a unanimous decree in
their favor.
During this time, Antipater, who had encouraged Hyrcanus in the
recovery of the government of Judea, was in the employ of Julius
Cæsar. Antipater was appointed Lieutenant of Judea, by Julius Cæsar,
under Hyrcanus, who was now in full power both in the government and
the priesthood. The eldest son of Antipater was made Governor of
Jerusalem, while his second son Herod, was made Governor of Judea.
This Herod became after a time, great in power, as we shall hereafter
read of him. He was called Herod the Great, and became King of Judea.
Antipater did not long enjoy his office. Malichus, who envied him his
position, had Antipater poisoned. Herod having discovered this,
obtained permission of the Roman general to have Malichus captured and
put to death as a murderer.
Pacorus, the Parthian general, was at this time at war with the
Romans. By some treachery or other, Hyrcanus, and his eldest son
Phasael, came into the custody of Pacorus; Jerusalem was taken, and
Antigonus appointed Ruler in Judea. Hyrcanus and his son were
delivered over to him in chains and made prisoners. Herod, however,
had made his escape. Phasael, weary of his existence in prison, put an
end to his own life. Hyrcanus had both his ears lopped off, in order
to disqualify him for the priesthood; he was then banished the country
to prevent him appearing against Antigonus.
Herod, in the mean time, repaired to Rome, to lodge his complaint, and
fully to report all that had happened. Herod was well received by Mark
Antony and Octavius, who governed Rome at that time, owing to the
death of Julius Cæsar, who was slain in the Senate House at Rome.
Herod's report having been properly accredited, he was immediately
appointed King of Judea, by full consent of the Roman Senate.
CHAPTER X.
Of the Government of Herod the Great and his posterity
over Israel.
Herod, having received his appointment, returned to Judea. The first
thing which engaged his attention, was the releasing of his mother,
who had been imprisoned by Antigonus. Herod now declared war against
Antigonus, and with the assistance of the Roman legions, he besieged
Antigonus in Jerusalem.
While preparations were being made to carry on the siege, Herod went
to Samaria, and there married Mariamne, the grand-daughter of Hyrcanus
the second, a descendant of the valiant and noble race of the
Asmoneans. Mariamne was a lady of exquisite beauty and great virtue,
and thus highly calculated to dignify the lofty position she was about
to fill as a queen in Israel. She inherited all the piety and goodness
of her ancestors, who were justly esteemed ornaments to the Jewish
nation. Herod, sensible of this, was the more anxious for the
alliance, in the hope of endearing himself to the great body of the
people.
Herod, successful in his suit, returned to the siege at Jerusalem,
and took it by storm after six months' hard struggle. Antigonus was
taken prisoner by the Romans, who sent him to Antioch; he was
afterwards put to death by Mark Antony, at the instance of Herod the
Great.
The death of Antigonus concluded the race of the Maccabees, who had
held the government about one hundred and twenty years.
The possession of Jerusalem, together with the death of Antigonus,
established Herod upon the Jewish throne.
Herod commenced his reign in bloodshed, as the only way open to
establish himself. The partizans of Antigonus fell easy victims to
Herod's cruelty. These were all the counselors of the great Sanhedrim,
excepting the two celebrated and learned divines and disputants,
Hillel and Shamai. These two influential men induced the people to
receive Herod as their King, not for the love they entertained for
him, but, because they foresaw the mischief which would have resulted
from any opposition on their part. Herod now appointed one Ananelus, a
descendant of the house of Aaron as the high priest. He was not of
very high rank, but rather of obscure origin, trained far off in
Babylon; he was therefore suited for Herod, as not likely to oppose
any of his designs which he might form in Judea.
Mariamne, the wife of Herod, considering that the priesthood belonged
to her family, prevailed on her husband to remove Ananelus, and place
her brother in his stead. The queen's brother was at this time only
seventeen years of age; still, he was appointed high priest by Herod,
because of his wife's importunities, though much against his own will.