Chapter 23

I. The Political Situation. The position of the Jewish patriots was both perilous and tragic. A ring of hostile peoples pressed them closely on every side. The Jews were the victims of centuries of wrong and hatred. Those residing in the neighboring lands also suffered from this widespread and bitter hostility. Among all the peoples of southwestern Asia they had no allies except the Nabateans, an Arabian people that had driven the Edomites from their home on Mount Seir. The only bond that bound them to this ambitious heathen race was the common hatred of the Syrians. It was natural, therefore, that Judas a little later should send an embassy with the object of securing the moral support, if not the direct intervention, of the distant Roman power whose influence was beginning to be felt throughout all the Mediterranean coast lands. For the present, however, Judas was dependent simply upon the sword for defence. He also had no time for permanent conquest, for he must prepare himself for the heavier blow that the court of Antioch was preparing to deliver. All that he could do, therefore, was to make sudden attacks upon his foes on every side and rescue the persecuted Jews by bringing them back with him to Judea.

II. The Jewish Attitude toward the Heathen Reflected in the Book of Esther. In these perilous circumstances it is not strange that the Jews gravitated far from the position of broad tolerance advocated by the II Isaiah and the authors of the prophecy of Malachi and in the stories of Ruth and Jonah. In the stress of conflict they completely lost sight of their mission as Jehovah's witnesses to all the world. The destruction of the heathen seemed to them absolutely necessary if Jehovah's justice was to be vindicated. The spirit of this warlike, blood-thirsty age is most clearly formulated in the book of Esther. The presence of Aramaic and Persian words testify to its late date. It is closely allied to the midrashim or didactic stories that were a characteristic literary product of later Judaism. Like the stories of Daniel, the book of Esther contains many historical inconsistencies. For example, Mordecai, carried as a captive to Babylon in 597 B.C., is made Xerxes's prime-minister in 474 B.C. Its pictures of Persian customs are also characteristic of popular tradition rather than of contemporary history. Its basis is apparently an old Babylonian tradition of a great victory of the Babylonians over their ancient foes, the Elamites. Mordecai is a modification of the name of the Babylonian god Marduk. Estra, which appears in the Hebrew Esther, was the late Babylonian form of the name of the Semitic goddess Ishtar. Vashti and Hamman, the biblical Haman, were names of Elamite deities. Like the story of creation, this tale has been Hebraized and adapted to the story-teller's purpose. His aim is evidently to trace the origin of the late Jewish feast of Purim. It is probable that this feast was an adaptation of the Babylonian New-Year's feast which commemorated the ancient victory. The story in its present form is strongly Jewish. It exalts loyalty to the race, but its morality is far removed from that of Amos and Isaiah. Its exultation over the slaughter of thousands of the heathen is displeasing even in a romance, although it can easily be understood in the light of the Maccabean age in which it was written.

III. Campaigns against the Neighboring Peoples. The first book of Maccabees records in detail the repeated blows that Judas struck against his heathen foes. At Akrabattine, probably identical with the Scorpion Pass at the southwestern end of the Dead Sea, he fought and won a signal victory over his hereditary foes, the Idumeans. His chief enemy on the east was Timotheus, the leader of the Ammonites against whom Judas was successful in the preliminary skirmishes. Angered by these defeats, the heathen east of the Jordan attacked the resident Jews, who fled to one of the towns, where they were besieged. Judas, assembling six thousand of his picked warriors, made a rapid march of three days out into the wilderness. He apparently carried few supplies, but depended rather upon the spoil of the captured towns for support. Bosra, far out on the borders of the desert, was seized and looted. Thence returning westward, he rescued the Jews from the town of Damethah, or, as it appears in the Syriac, Rametha. This is probably identical with the modern town of Remtheh a little south of the Yarmuk on the great pilgrim highway from Damascus to Mecca. After making a detour to the south he crossed the Yarmuk and captured a series of towns lying to the north and northeast of this river. Returning he apparently met his Ammonite foe, who had succeeded in rallying an army, at the point where the pilgrim highway crosses the headwaters of the Yarmuk. Here Judas won a sweeping victory. Then collecting the many Jews of the dispersion who had settled near these upper waters of the Yarmuk, he returned victoriously to Jerusalem. His brother Simon, who had been despatched on a similar mission to Galilee, likewise came back bringing many fellow-Jews and laden with spoils.

Anticipating a renewal of the Syrian attack, Judas next made a rapid campaign into the territory of the Idumeans, capturing the old Hebrew capital of Hebron and carrying his victories as far as Ashdod on the western borders of the Philistine plain. Within a few months he had overrun and partially conquered a territory larger than the kingdom of David. In an incredibly short time this peasant warrior had won more victories against greater odds than any other leader in Israel's history. The results of these victories were necessarily ephemeral. They accomplished, however, three things: (1) Judas intimidated his foes and established his prestige; (2) he was able to rescue thousands of Jews from the hands of the heathen; and (3) by bringing them back to Judea he increased its population and laid the foundations of that kingdom which rose as the result of his patriotic achievements.

IV. The Battle of Beth-zacharias. There was still a Syrian outpost in the heart of Judea: it was the citadel at Jerusalem, which looked down upon the temple area. This Judas attempted to capture, but in so doing incited to action the Syrian king, Antiochus Eupator, who had succeeded to the throne after the death of his father Antiochus Epiphanes. Under the direction of his prime-minister Lysias he collected a huge army of one hundred thousand infantry and twenty thousand cavalry. To this was added thirty-two elephants with full military equipment--the heavy ordinance used in the warfare of the period. The approach from the plain was along the valley of Elah and up past Bethsura, as in the last Syrian campaign. Judas, who was able at this time to rally an army of ten thousand men, met the Syrian host near the town of Beth-zacharias, a little north of Bethsura on the central highway from Hebron to Jerusalem. This time the natural advantages were with the Syrians, one wing of whose army rested upon a declining hill and the other on the level plain. Thus they were able to utilize their entire fighting force and to launch against the valiant Jews their elephants against which the heroism of an Eleazar was fruitless. For the first time during this struggle Judas was defeated and fell back upon Jerusalem, where he was closely besieged. Soon the Jews were obliged to surrender, and the Maccabean cause would have been lost had not complications at Antioch compelled the Syrians to retire.

V. Victories Over Nicanor. In the treaty which followed the surrender of Jerusalem the religious liberty of the Jews was assured. This concession satisfied the majority of the Hasideans, so that henceforth Judas found himself deserted by a great body of his followers. The apostate high priest who was placed in control of the temple was supported by Syrian soldiery and Judas was obliged to resort again to outlaw life. He succeeded, however, in winning two signal victories over Nicanor, the Syrian general. The one at Capharsalama was probably fought near the modern town of Kefr Silwan, across the Kidron Valley from the City of David on the southern slope of Jerusalem. In the latter victory Nicanor was slain, and Judas was left for the moment in control of Judea.

VI. The Death of Judas. Soon another Syrian army invaded the land. The advance was from the northwest up over the pass of Bethhoron. A little east of the road that ascends from Lower to Upper Bethhoron, near where he won his first great battle and in sight of his home at Modein, the intrepid Jewish champion fought his last battle. Terror at the approach of the enemy had thinned his ranks until he was obliged to meet them with only eight hundred men at his back. Even against these great odds he was on the eve of victory when he was slain. At the sight of their fallen leader his followers fled. This disastrous ending of his career as a warrior obscured to a great extent the character and quality of Judas's services for his people. In brief (1) he taught them to fight for their rights; (2) he helped them to save their law and traditions; (3) he secured for them religious freedom; (4) he restored many of the Jews of the dispersion and thus prepared the way for the consolidated kingdom which later rose with Jerusalem as the centre; (5) he inspired his countrymen with ambitions for political independence; and (6) he set them a noble example of courage, patriotism, and practical piety. While measured by the higher standards of a later day Judas is not without his faults, yet he is unquestionably one of the great heroes of Israel's history and an example to all of unselfish and devoted patriotism.

VII. The Dissensions in the Syrian Court. The Jews ultimately attained political independence not primarily through their own efforts, but because the protracted contests between the rival claimants for the Syrian throne gave them opportunities which they quickly improved. In 152 B.C. a youth known as Alexander Balas, who claimed to be a son of Antiochus Epiphanes, raised the standard of revolt against the reigning Syrian king, Demetrius I. The kings of southwestern Asia and Egypt at first lent their support to this impostor. By 150 B.C. he had succeeded in defeating and putting to death Demetrius I. Two years later, however, Demetrius II, the son of the deposed king, appeared with a large body of Cretan mercenaries to contest the throne of his father. Many of the Syrian cities at once espoused his cause. Ptolemy Philometor, of Egypt, finally turned against Alexander Balas; and in 145 B.C. this strange adventurer was slain near Antioch by his own followers. Soon after his death, however, one of his generals, Tryphon, appeared with an infant son of Alexander whom he sought to place on the Syrian throne, thus perpetuating the feud that was constantly undermining the power of the Seleucid kingdom.

VIII. Concessions to Jonathan. The Jews profited by each turn in these tortuous politics. In 158 B.C., after a period of outlawry in the wilderness east of Judea, Jonathan and his followers were allowed by Demetrius I to settle again within the bounds of Judea. Jonathan Established his head-quarters at Michmash, the fortress famous for the achievement of Saul's valiant son Jonathan. Here he ruled over the Jews as a vassal of Demetrius, who retained immediate control over the citadel at Jerusalem and the fortified cities that had been built along the borders of Judea. On the appearance of Alexander Balas in 152 B.C. Demetrius I, in order to retain the loyalty of the Jews, permitted Jonathan to maintain a small standing army and to rebuild the fortifications of Jerusalem. To outbid his rival the impostor Alexander Balas conferred upon Jonathan the coveted honor of the high priesthood, thus making him both the civil and religious head of the Jewish state. Disregarding his promises to Demetrius and the contemptible character of Alexander, Jonathan at once proceeded to establish his new authority. He was doubtless more acceptable to the majority of the Jews than the apostate high priests whom he succeeded, but the stricter Hasideans naturally regarded it as a sacrilege that a man whose hands were stained with war and bloodshed should perform the holiest duties in the temple service.

Under Alexander Balas Jonathan's power rapidly increased. He was made governor of Judea, and, under pretence of supporting the waning fortunes of Alexander, he captured in succession the Philistine cities of Joppa, Azotus (Ashdod), Ascalon, and Akron. When Demetrius II became master of Syria, Jonathan succeeded by rich gifts and diplomacy in so far gaining the support of the new king that part of the territory of Samaria was joined to Judea. In return for three hundred talents they were also promised exemption from taxation. Furthermore, membership in one of the royal orders was conferred upon the Maccabean leader. Thus by good fortune and by often questionable diplomacy the Jews finally secured in the days of Jonathan that freedom for which they had fought and which they had partially won under the valiant Judas.

Section CXII. PEACE AND PROSPERITY UNDER SIMON

[Sidenote: I Macc. 11:38-40] And when King Demetrius saw that the land was quiet before him and that no resistance was made to him, he sent all his forces, each one to his own home, except the foreign mercenaries, whom he had enlisted from the isles of the heathen. All the troops, however, who had served his father hated him. Now Tryphon was one of those who had formerly belonged to Alexander's party, and when he saw that all the troops were murmuring against Demetrius, he went to Yamliku, the Arabian who was bringing up Antiochus, the young child of Alexander, and importuned him that he should deliver him to him, that he might reign in his father's place. And he told him all that Demetrius had done, and the hatred which his troops bore him. And he stayed there a long time.

[Sidenote: I Macc. 11:54-56] Now after this Tryphon returned, and with him the young child Antiochus, and he assumed the sovereignty and put on the diadem. And there were gathered to him all the forces which Demetrius had sent away in disgrace, and they fought against him, and he fled and was defeated. And Tryphon took the elephants and became master of Antioch.

[Sidenote: I Macc. 12:39-47] Then Tryphon tried to get the sovereignty over Asia and to put on the diadem and to engage in hostilities against Antiochus the king. But he was afraid lest perhaps Jonathan might not allow him, and that he might fight against him. So he sought a way to take him, that he might destroy him. And he set out and came to Bethshan. Then Jonathan went out to meet him with forty thousand picked soldiers and came to Bethshan. And when Tryphon saw that he came with a great army, he was afraid to attack him, and he received him honorably and commended him to all his Friends and gave him gifts, and commanded his forces to be obedient to him as to himself. And he said to Jonathan, Why have you put all this people to trouble, since that there is no war between us? Now therefore send them away to their homes, retaining for yourself only a few men who shall be with you, and come with me to Ptolemais, and I will give it to you with the rest of the strongholds and the rest of the forces and all the king's officers, and I will set out on my way back, for this is the cause of my coming. Then he trusted him and did even as he said, and sent away his forces so that they departed into the land of Judah. But he reserved for himself three thousand men, of whom he left two thousand in Galilee, while one thousand went with him.

[Sidenote: I Macc. 12:48-53] Now as soon as Jonathan entered Ptolemais, the people of Ptolemais shut the gates and laid hands on him, and they slew with the sword all who came in with him. And Tryphon sent forces and horsemen into Galilee, and into the great plain, to destroy all of Jonathan's men. But they perceived that he had been taken and had perished, and those who were with him, and they encouraged one another and marched in closed ranks, prepared to fight. And when those who were pursuing them saw that they were ready to fight for their lives, they turned back again. Thus they all came safely into the land of Judah, and they mourned for Jonathan and those who were with him, and they were greatly afraid. And all Israel mourned bitterly. Then all the heathen who were round about them sought to destroy them utterly, for they said, They have no ruler nor any to help them, now therefore let us fight against them and wipe out the memory of them from among men.

[Sidenote: I Macc. 13:1-11] Now when Simon heard that Tryphon had collected a vast army to come into the land of Judah to destroy it utterly, and saw that the people trembled and were greatly afraid, he went up to Jerusalem and gathered the people together, and encouraged them and said to them, You yourselves know all the things that I and my brothers, and my father's house, have done for the laws and the sanctuary, and the battles and times of distress through which we have passed. In this cause all my brothers have perished for Israel's sake, and I alone am left. And now be it far from me that I should spare my own life, in any time of affliction; for I am not better than my brothers. Rather I will take revenge for my nation, and for the sanctuary, and for our wives and children, because all the heathen are gathered to destroy us out of pure hatred. And the courage of the people rose as they heard these words. And they answered with a loud voice, saying, You are our leader instead of Judas and Jonathan your brothers. Fight our battles, and we will do all that you command. So he gathered together all the warriors and made haste to finish the walls of Jerusalem, and fortified the entire length of it. And he sent Jonathan the son of Absalom at the head of a large army to Joppa, and he drove out those who were in it, and stayed there in it.

[Sidenote: I Macc. 13:20-22] And after this Tryphon came to invade the land and destroy it, and he went round about by the way that goes to Adora; and Simon and his army marched opposite and abreast of him to every place wherever he went. And the people of the citadel sent to Tryphon ambassadors urging him to come by forced marches through the wilderness to them and to send them supplies. So Tryphon made ready all his cavalry to go. But that night a very deep snow fell, so that he did not come because of the snow.

[Sidenote: I Macc. 13:23-30] Then he set out and came to the country of Gilead, and when he came near to Bascama, he slew Jonathan, and he was buried there. But when Tryphon went back into his own land, Simon sent and took the bones of Jonathan his brother, and buried them at Modein, his ancestral city. And all Israel made great lamentation over him and mourned for him for many days. And Simon built a monument upon the sepulchre of his father and his brothers, and raised it aloft to the sight, with polished stone on the back and front sides. He also set up seven pyramids, one opposite another, for his father and his mother and his four brothers. And for these he made artistic designs, setting about them great pillars, and upon the pillars he fashioned different kinds of arms as an everlasting memorial, and beside the arms ships carved, that they should be seen by all who sail on the sea. This is the sepulchre which he made at Modein, which stands there at the present time.

[Sidenote: I Macc. 13:33, 43-48] Then Simon built the strongholds of Judea and fenced them about with high towers and great walls and gates and bars, and laid up stores in the strongholds. In those days he laid siege to Gazara, and surrounded it with armies, and made an engine of siege and brought it up to the city, and smote a tower and captured it. And those who were in the engine leaped forth into the city, and there was a great tumult in the city. And the people of the city tore their garments, and went up on the walls with their wives and children, and cried with a loud voice, requesting Simon to make peace with them. And they said, Do not deal with us according to our wickednesses but according to your mercy. So Simon was reconciled to them and did not fight against them. But he expelled them from the city and cleansed the houses in which the idols were, and so entered into it with singing and praise. And when he had put all uncleanness out of it, he placed in it such men as would keep the law and made it stronger than it was before, and built a dwelling place for himself in it.

[Sidenote: I Macc. 13:49-53] But those who were in the citadel at Jerusalem were prevented from going out and from going into the country, and from buying and selling, so that they suffered exceedingly from hunger, and a great number of them perished through famine. Then they cried out to Simon to make peace with them. He did so, but put them out from there, and cleansed the citadel from its pollutions. And he entered it on the twenty-third day of the second month in the one hundred and seventy-first year, with praise and palm branches, with harps, with cymbals, with viols, with hymns, and with songs, because a great enemy was destroyed out of Israel. And he ordained that they should observe that day each year with gladness. And the temple mount, which was beside the citadel, he made stronger than before, and there he dwelt with his men. And Simon saw that John his son had grown to manhood, and so he made him commander of all his forces. And he lived in Gazara.

[Sidenote: I Macc. 14:16-18] Now when they heard at Rome and at Sparta that Jonathan was dead, they were very sorry. But as soon as they learned that his brother Simon had been made high priest in his place and ruled the country and its cities, they wrote to him on brass tablets, to renew with him the friendship and the treaty which they had made with Judas and Jonathan his brothers.

[Sidenote: I Macc. 14:38-47] Moreover King Demetrius confirmed to him the high priesthood according to these things, and made him one of his Friends, and bestowed great honor upon him, for he had heard that the Jews had been called friends and allies and brothers by the Romans, and that they had met the ambassadors of Simon with honor, and that the Jews and the priests were well pleased that Simon should be their governor and high priest forever, until there should arise a faithful prophet; and that he should be commander over them, and should take charge of the sanctuary, to appoint men on his own authority over their works and over the country and over the arms and over the forts, and that he should be obeyed by all, and that all documents drawn up in the country should be written in his name, and that he should be clothed in purple, and wear gold; and that it should not be lawful for any of the people or of the priests to nullify any of these things, or to resist the commands that he should issue, or to gather an assembly in the country without his permission, or to be clothed in purple or to wear a golden buckle. But whoever should do otherwise, or act in defiance of any of these things, should be liable to punishment. All the people agreed to ordain that Simon should act according to these regulations. And Simon accepted and consented to be high priest and to be general and governor of the Jews and of the priests and to be protector of all.

[Sidenote: I Macc. 14:48, 49] And they gave orders to put this writing on brass tablets and to set them up within the precinct of the sanctuary in a conspicuous place, and also to put the copies of it in the treasury in order that Simon and his sons might have them.