Chapter 24

[Sidenote: I Macc. 15:4-8] So the land had rest all the days of Simon, And he sought the good of his nation. His authority and his glory were well-pleasing to them all his days. And amid all his glory he took Joppa for a haven, And made it a way to the isles of the sea, And he enlarged the boundaries of his nation, And became master of the land. He also brought many captives together, And made himself master of Gazara and Bethsura, and the citadel. Moreover he took away from it its uncleannesses; And there was none who resisted him. And they tilled their land in peace, And the earth gave her increase, And the trees of the plains their fruit.

[Sidenote: 15:9-15] The old men sat in the streets, They talked together of the common good, And the young men put on glorious, fine apparel. He provided food for the cities, And furnished them with means of fortification, Until his famous name was known to the end of the earth. He made peace in the land, And Israel rejoiced with great joy, Everyone sat under his own vine and fig tree, And there was no one to make them afraid, And none who warred against them was left upon the earth, For the kings were utterly crushed in those days. And he strengthened all the distressed of his people, He was full of zeal for the law, And every lawless and wicked person he banished. He made the sanctuary glorious, And multiplied the vessels of the temple.

I. Capture and Death of Jonathan. It was not strange in that corrupt age that Jonathan, who had risen to power largely by intrigue, should himself in the end fall a prey to treachery. Tryphon, the general who secretly aspired to the Syrian throne, by lies succeeded in misleading even the wily Jewish leader. His object was to gain possession of southern Palestine, and he evidently believed that by capturing Jonathan he would easily realize his ambition. He overlooked the fact, however, that Simon, next to Judas the ablest of the sons of Mattathias, still remained to rally and lead the Jewish patriots. The natural barriers of Judea again proved insurmountable, for when Tryphon tried repeatedly on the west, south, and east to invade the central uplands, he found the passes guarded by Simon and his experienced warriors. Thus baffled, the treacherous Tryphon vented his disappointment upon Jonathan, whom he slew in Gilead. As the would-be usurper advanced northward, where he ultimately met the fate which he richly deserved, Simon and his followers bore the body of Jonathan back to Modein, and there they reared over it the fourth of those tombs which testified to the warlike spirit and devotion of the sons of Mattathias.

II. Character and Policy of Simon. Simon, who was at this crisis called to the leadership of the Jewish race, had been famed from the first for his moderation and wise counsel. In many campaigns he had also shown the military skill and courage that had characterized his younger brothers. In him the noble spirit of Judas lived again. He was devoted to the law, intent upon building up the state, and at the same time was deeply and genuinely interested in all members of his race, whether in Judea or in distant nations. Like David and Josiah, he was a true father of his people and set an example which unfortunately his descendants failed to follow. He still recognized the authority of Demetrius II, but the Syrian kingdom was so weak that Simon succeeded in securing a definite promise of the remission of all taxes, and ruled practically as an independent sovereign. To strengthen his position he sent an embassy laden with rich gifts to Rome. During a later crisis in his rule its prestige proved of great value, but Simon in following the example of his brothers gave to Rome that claim upon Judea that was destined within less than a century to put an end to Jewish independence. In still further consolidating and developing the resources of his people and in preparing for future expansion, Simon laid the foundations for the later Jewish kingdom. His policy also brought to Palestine that peace and prosperity which made his rule one of the few bright spots in Israel's troubled history.

III. His Conquests. The chief conquest of Simon was the capture of Gazara, the ancient Gezer. This lay on the western side of the plain of Ajalon. It guarded the approaches to Judea from the west, and above all the highway that ran from Joppa and along which passed the commerce of the Mediterranean. After a stubborn resistance he captured the town, deported part of its heathen population, and settled Jewish colonists in their place. Joppa also was under Simon's control. Thus he also prepared the way for that commercial expansion which was necessary if the Jewish state was to survive in the midst of its many powerful foes. Early in his reign Simon laid siege to the Syrian garrison in Jerusalem, and finally, amidst the rejoicing of the people, captured this stronghold and delivered Judea from the presence of the hated foreigners. The temple area was also fortified. Simon's victories, and especially his conquest of the Greek cities on the plain, aroused the Syrian king, Antiochus Sidetes, the son of Demetrius I, to demand heavy indemnity. When Simon refused to pay the tribute a Syrian army was sent to enforce the claim, but were defeated by a Jewish force under John Hyrcanus. This victory left Simon during the remainder of his reign practically independent of outside authority.

IV. Simon's Authority. Simon, with commendable moderation, refrained from attempting to secure for himself the title of king. He did, however, issue coins in his own name, although that right was ordinarily the prerogative only of kings. Upon him was conferred by the grateful people the authority that had first been given Jonathan by the shameless Alexander Balas. In return for Simon's many services and as a tribute to the achievements of his family he was proclaimed by the Jews not only civil governor and military leader, but also high priest. He thus became their rightful leader both in peace and war, and the representative of the nation in the sacred services of the temple. In all but name he was king, and Jewish history would have doubtless flowed in calmer channels had his descendants been contented with these substantial honors.

V. Completion of the Psalter. The reign of Simon probably witnessed the completion of the Psalter. Many of the psalms, especially those in the latter half of the book, bear the unmistakable marks of the Maccabean struggle. In Psalms 74 and 89, for example, there are clear references to the desecration of the temple and the bitter persecutions of Antiochus. They voice the wails of despair which then rose from the lips of many Jews. Many other psalms, as, for example, the one hundred and eighteenth, express that intense love and devotion to the law which was from this time on in many ways the most prominent characteristic of Judaism. The prevailingly prominent liturgical element that characterizes the concluding psalms of the Psalter suggest their original adaptation to the song services of the temple. Under the reign of Simon the temple choir was probably extended and greater prominence given to this form of the temple service. The peace and prosperity in the days of Simon gave the opportunity and the incentive to put in final form the earlier collections of psalms and probably to add the introduction found in Psalms 1-2 and the concluding doxology in Psalm 150. The Psalter appears to have been the last to be completed of all the Old Testament books, so that probably before the close of Simon's reign all of the present Old Testament books were written. Discussions regarding the value of such books as Ecclesiastes, Song of Solomon, and Esther continued until nearly the close of the first Christian century, when at last the canon of the Old Testament was completed.

VI. The Religious Life Reflected in the Later Psalms. The prevailing note in the psalms found in the latter part of the Psalter is joyous. A deep sense of gratitude to Jehovah for deliverance pervades them. The Jews felt that Jehovah had indeed delivered them "as a bird from the snare of the fowler" (Psalm 124). In the near background were the dark days of persecution. Hostile foes still encircled Israel, but trust in Jehovah's power and willingness to deliver triumphed over all fear.

Oh, give thanks to Jehovah for he is good, For his mercy endureth forever. He hath delivered us from our enemies; Oh, give thanks to the God of heaven, For his mercy endureth forever,

was the oft-repeated refrain that was sung in the temple service by the warriors when they returned victorious from battle and by the people as they went about their tasks. The sense of constant danger and of great achievement bound together the Jews of this period as perhaps never before since the days of the exile. The same experiences developed a powerful religious consciousness. Jehovah had repeatedly and signally demonstrated that he was in their midst. Without his strong hand they were helpless against their foes. The apostates had been expelled, and the classes that remained were bound closely together by their desire to preserve their hard-won liberties, by their devotion to the temple and its services and by a profound respect for the authority of their scriptures. The voice of the living prophet was silent. The priests had ceased to teach and were simply ministers at the altar, and in the turmoil of the Maccabean struggle the teaching of the wise had practically come to an end. Instead the Jews became in every sense the people of the book. It was at this time and as a result of the forces at work in this age that the scribes attained their place as the chief teachers of the people. It was natural that they who copied, edited, and above all interpreted the revered Law and the Prophets should have the ear of the masses and should be regarded more and more as the authorized teachers of the Jewish race. Judaism had at last attained its maturity.

Section CXIII. THE RULE OF JOHN HYRCANUS AND ARISTOBULUS

[Sidenote: I Macc. 16:11-17] Now Ptolemy the son of Abubus had been appointed commander over the plain of Jericho. He possessed much silver and gold, for he was the high priest's son-in-law. Then he grew ambitious and determined to make himself master of the country. So he formed treacherous plots against Simon and his sons, to make away with them. Now Simon was visiting the cities that were in the country and providing for their good management. And he went down to Jericho with Mattathias and Judas his sons, in the one hundred and seventy-seventh year, in the eleventh month, that is the month Sebat. Then the son of Abubus received them treacherously in a little stronghold that is called Dok, which he had built, and made them a great banquet, and his men were there. And when Simon and his sons were drunk, Ptolemy and his men rose up and took their weapons, and rushing in upon Simon in the banquet hall, they slew him and his two sons, and some of his servants. Thus he committed a great act of treachery and paid back evil for good.

[Sidenote: I Macc. 16:18-22] Then Ptolemy wrote what had happened, and asked the king to send forces to aid him, and promised to hand over to him their country and the cities. And he sent others to Gazara to make away with John. And to the officers commanding thousands he sent letters to come to him, that he might give them silver and gold and gifts. And others he sent to take possession of Jerusalem and the temple-mount. But some ran before to Gazara and told John that his father and brothers had perished, and they said, He has sent to slay you too. And when he heard, he was dumb with amazement, but he seized the men who came to destroy him, and slew them, for he saw that they were seeking to destroy him.

[Sidenote: Jos. Jew. War, I, 2:3c-4b] Now when Hyrcanus had received the high priesthood which his father had held before him and had offered sacrifice to God, he made haste to attack Ptolemy, that he might relieve his mother and brothers. So he laid siege to the fortress and was superior to Ptolemy in other respects; but he was defeated through his natural affection. For when Ptolemy was distressed, he brought Hyrcanus's mother and his brothers and set them upon the wall and beat them with rods in the sight of all and threatened that unless Hyrcanus went away immediately, he would throw them down headlong. At this sight Hyrcanus's pity and concern overcame his anger.

[Sidenote: Jos. Jew. War, I, 2:4d] And since the siege was delayed in this way, the year of rest came on, during which the Jews rest every seventh year as they do on every seventh day. In this year, therefore, Ptolemy was freed from being besieged. He also slew the brothers of Hyrcanus with their mother, and fled to Zeno, who was the tyrant of Philadelphia.

[Sidenote: Jos. Jew. War, I, 2:5] And now Antiochus [Sidetes] was so angry at what he had suffered from Simon that he made an expedition into Judea and laid siege to Jerusalem and shut up Hyrcanus. But Hyrcanus opened the tomb of David, who was the richest of all kings, took from there more than three thousand talents of money and induced Antiochus upon the promise of three thousand talents to raise the siege. Moreover he was the first of the Jews who had plenty of money, and so began to hire foreign mercenaries.

[Sidenote: Jos. Jew. War, I, 2:6] At another time, when Antiochus had gone upon an expedition against the Medes and thus given Hyrcanus an opportunity to be revenged upon him, Hyrcanus made an attack upon the cities of Syria, thinking, as proved to be the case, that he would find them empty of good troops. So he took Medeba and Samaga with their surrounding towns; likewise Shechem and Mount Gerizim.

[Sidenote: Jos. Ant. XIII, 9:1d, e] Hyrcanus also took Dora and Marissa, cities of Idumea, and subdued all the Idumeans. He permitted them to stay in their country, if they would undergo circumcision and conform to the Jewish laws. They were so desirous of living in the country of their fathers that they submitted to circumcision and the other Jewish ways of living. From this time on, therefore, they were none other than Jews.

[Sidenote: Jos. Jew. War, I, 2:7a-b] Hyrcanus also proceeded as far as Samaria and invested it on all sides with a wall, and placed his sons, Aristobulus and Antigonus in charge of the siege. They pushed it with such vigor that a famine prevailed within the city, so that the inhabitants were forced to eat what was never before regarded as food. They also invited Antiochus to come to their assistance and he readily responded to their invitation, but he was beaten by Aristobulus and Antigonus, and he was pursued as far as Scythopolis by these brothers and fled away from them. So they returned to Samaria and shut up the multitude within the wall again, and when they had taken the city, they tore it down and made slaves of its inhabitants.

[Sidenote: Jos. Ant. XIII, 10:5] However the prosperity of Hyrcanus caused the Jews to envy him; and they who were worst disposed to him were the Pharisees. Now Hyrcanus was one of their disciples and had been greatly beloved by them. But once when he invited them to a feast and entertained them kindly and saw them in a good humor, he began to say to them that they knew that he desired to be a righteous man and do all things by which he might please God and them, for the Pharisees are philosophers. However, he desired, if they observed him offending in any respect or departing from the right way, that they would call him back and correct him. When they testified that he was entirely virtuous he was well pleased with their approval. But one of his guests, Eleazar by name, was a man malignant by nature, who delighted in dissension. This man said: "Since you wish to know the truth, if you really desire to do what is right, lay down the high priesthood and content yourself with the civil government of the people." And when Hyrcanus desired to know for what cause he ought to lay down the high priesthood, the other replied: "We have heard from old men that your mother was a captive in the reign of Antiochus Epiphanes." This story was false, and Hyrcanus was provoked against him. All the Pharisees likewise were very indignant with him.

[Sidenote: Jos. Ant. XIII, 10:6a-c] Now there was a certain Jonathan, a great friend of Hyrcanus, but of the sect of the Sadducees, whose ideas are the opposite of those of the Pharisees. He told Hyrcanus that Eleazar had cast that slur upon him according to the common opinion of all the Pharisees and that this would be made clear if he would ask them the question, What punishment they thought this man deserved? For in this way he might be sure that the slur was not laid on him with their approval, if they advised punishing him as the crime deserved. Therefore when Hyrcanus asked this question, the Pharisees answered that the man deserved stripes and imprisonment, but it did not seem right to punish a slur with death. And indeed the Pharisees ordinarily are not apt to be severe in punishment. At this mild sentence Hyrcanus was very angry and thought that this man reproved him with their approval. It was this Jonathan who influenced him so far that he made him join the Sadducees and leave the party of the Pharisees and abolish the decrees that they had thus imposed on the people and punish those who obeyed them. This was the source of the hatred with which he and his sons were regarded by the multitude.

[Sidenote: Jos. Ant. XIII, 10:7] But when Hyrcanus had put an end to this sedition, he afterward lived happily and administered the government in the best manner for thirty-one years and then died, leaving behind him five sons. He was esteemed by God worthy of the three highest honors, the rulership of his nation, the high priesthood, and prophecy, for God was with him and enabled him to predict the future.

[Sidenote: Jos. Ant. XIII, 11:1a-c, 8a] Now when Hyrcanus was dead, his eldest son Aristobulus, intent upon changing the government into a monarchy, was the first to put a diadem on his head. This Aristobulus loved his next brother Antigonus and treated him as an equal, but the others he kept in bonds. He also cast his mother into prison because she disputed the government with him, for Hyrcanus had left her in control of everything. He also proceeded to that degree of barbarity that he killed her in prison with hunger. Moreover he was estranged from his brother Antigonus by false charges and also slew him, although he seemed to have a great affection for him and had shared the kingdom with him. But Aristobulus immediately repented of the slaughter of his brother; on which account his disease grew upon him.

[Sidenote: Jos. Ant. XIII, 11:3e] Then Aristobulus died, after having reigned a year. He was called a lover of the Greeks and conferred many benefits on his country. He also made a war against Iturea [Galilee], and added a great part of it to Judea and compelled the inhabitants, if they wished to remain in that country, to be circumcised and to live according to the Jewish laws.

I. Murder of Simon. Even his moderation and kindly rule did not deliver Simon from the violent death that overtook all the sons of Mattathias.

His murderer was his son-in-law, a certain Ptolemy, who was governor of the Jordan Valley, the resources of which had been developed under Simon. Ptolemy trusted to the support of the Syrian court, but he failed to reckon with two things: (1) the loyalty of the people to their Maccabean leaders; and (2) the ability of Simon's son, John Hyrcanus. Instead of falling a victim to Ptolemy's plot, John at once went to Jerusalem where he was made the high priest and governor by the people. Ptolemy, who was besieged in the castle of Dok, saved his miserable life only by shameless perfidy.

II. The Syrian Invasion. Antiochus Sidetes proved the ablest Syrian king of this period. Although his first attack had been repelled by Simon, he again attempted, on the accession of Hyrcanus, to reestablish his authority in Palestine. Josephus, in his account, obscures this humiliating chapter in Jewish history. The statement that Hyrcanus took from the tomb of David vast wealth and thus purchased immunity from Syrian attack has all the characteristics of an Oriental tale. Instead, Antiochus Sidetes not only besieged but captured Jerusalem, and doubtless compelled the Jews to pay heavy tribute. Preferring, however, to retain their loyalty rather than to crush them, he left John Hyrcanus in control of Judea, and Jerusalem escaped destruction. In the disastrous campaign against the Parthians in which Antiochus lost his life John Hyrcanus accompanied him with a following of Jewish soldiers. The death of Antiochus Sidetes in 129 B.C. at last left the Jews free to develop their kingdom without further fear of Syrian interference. This event marks for the Jews the attainment of absolute political freedom--a privilege which they continued to enjoy for a little over half a century.

III. John's Military Policy and Conquests. John possessed the characteristic ambitions and energy of his family. In his policy he also seems to have been strongly influenced by the achievements of Israel's early conquering king, David. His aim was to build up a small empire, and by crushing the ancient foes of Israel to secure immunity from further attack. In employing foreign mercenaries he also followed the example of King David. Doubtless he was influenced in doing so by his experiences in the Parthian campaign. This policy, however, was far removed from the spirit of the early Maccabean leaders who had unsheathed the sword in behalf of their principles. John's first campaign was against the cities to the east of the Jordan, and resulted in the conquest of the towns of Medeba and Samaga and the territory subject to them. The conquest of Shechem and southern Samaria was undoubtedly prompted both by hereditary hatred toward the Samaritans and by the desire to provide an outlet for the growing Jewish population. After standing for two centuries, the Samaritan temple on Mount Gerizim was destroyed by the Jews. This sacrilegious act naturally intensified that hatred between Jew and Samaritan which burned so fiercely during the early part of the first Christian century. Marissa and Dora, the chief cities of the Idumeans, were next conquered. With strange inconsistency, John Hyrcanus, whose ancestors had first taken up the sword in defence of religious liberty, compelled the descendants of their old foes, the Edomites, to give up their national religion or else go into exile. This policy was fraught with far-reaching consequences, for among those appointed to rule over the conquered Edomites was Antipater, the ancestor of Herod, who was destined to rule the Jews and to initiate that long series of disasters that culminated in the destruction of the Jewish state. Last of all, John Hyrcanus advanced to the conquest of the Greek city of Samaria. Because of its natural strength and formidable defences a year was required for the siege, and it was ultimately captured only through famine. The sons of John Hyrcanus succeeded in holding at bay the Syrian armies that were sent to relieve the besieged. The conquered inhabitants were sold as slaves, and the city was left for a time in complete ruins. The conquest of Scythopolis, the ancient Bethshean, extended the bounds of John's kingdom to the southern hills of Galilee. Thus he became master of a small empire extending out toward the desert on the east, to the South Country on the south, touching the sea at Joppa, and including the entire territory of ancient Samaria on the north. While not as large as the kingdom of David, it was a more perfect political unit, and offered superior opportunities for commerce and internal development.