Section CIV. THE JEWS UNDER THEIR GREEK RULERS

[Sidenote: 1 Mac. 1:1-4]

Now after Alexander the Macedonian, the son of Philip, who came from the land of the Greeks, had smitten Darius king of the Persians and Medes, he reigned in his place as the first ruler of the Syrian kingdom.

He fought many battles, And won many strongholds, And slew the kings of the earth; He went on to the ends of the earth; And took spoils from a mult.i.tude of nations.

And when the earth was at peace before him, He was exalted and his heart was lifted up; He gathered an exceedingly great army, And ruled over countries and peoples and princ.i.p.alities; And they became tributary to him.

[Sidenote: Jos. Ant. XI, 8:7a, c]

Now when Alexander was dead, the government was divided among his successors. It was about this time that Jaddua the high priest died and Onias, his son, took the high priesthood.

[Sidenote: Jos. Ant. XII, 1:1b-d]

Alexander's empire was divided among many: Antigonus gained possession of the province of Asia; Seleucus of Babylon and the surrounding nations; Lysimachus governed the h.e.l.lespont, and Ca.s.sander held Macedonia; Ptolemy, The son of Lagus, got Egypt. While these princes ambitiously contended with one another, each for his own kingdom, there were continual and protracted wars. And the cities suffered and lost many of their inhabitants in these days of distress, so that all Syria experienced at the hands of Ptolemy, the son of Lagus, the opposite of what is implied by his t.i.tle of saviour. He also captured Jerusalem by means of deceit and treachery; for, coming into the city on a sabbath day, as if to offer sacrifices, he without difficulty gained possession of the city, since the Jews did not oppose him, for they did not suspect him to be their enemy, and that day they always spent in rest and quietness. And when he had gained possession of it, he ruled over it in a cruel manner.

[Sidenote: Jos. Ant. XII, 1:1g-j]

And when Ptolemy had taken many captives both from the mountainous parts of Judea and the places about Jerusalem and Samaria and Mount Gerizim, he led them all into Egypt and settled them there. And since he knew that the people of Jerusalem were most faithful in keeping their oaths and covenants, he distributed many of them among garrisons. At Alexandria he gave them equal privileges as citizens with the Macedonians themselves. He also required them to take oath that they would be faithful to his descendants. And not a few other Jews went into Egypt of their own accord, attracted both by the goodness of the soil and Ptolemy's generosity.

However, there were disorders between their descendants and the Samaritans because of their resolve to preserve that manner of life which was transmitted to them by their forefathers. They accordingly contended with each other; those from Jerusalem said that their temple was holy and they resolved to send their sacrifices there, but the Samaritans were determined that they should be sent to Mount Gerizim.

[Sidenote: Jos. Ant. XII, 2:1a]

When Alexander had reigned twelve years and after him Ptolemy Soter forty years, Ptolemy Philadelphus next had the kingdom of Egypt and held it thirty-nine years.

[Sidenote: Jos. Ant. XII, 2:5d, e, 4:1d-f]

Now when Onias I. the high priest died, his son Simon succeeded him. When he died and left only a young son called Onias, Simon's brother Eleazer took the high priesthood. After Eleazar's death, his uncle Mana.s.seh a.s.sumed the priesthood, and after he died, Onias II. received that honor.

This Onia was lacking in sense and was a great lover of money; for that reason he did not pay the tax of twenty talents of silver for the people, which his forefathers had paid out of their own estates to the kings of Egypt. Thus he aroused the anger of King Ptolemy Euergetes, the father of Philopator. Euergetes sent an amba.s.sador to Jerusalem and complained that Onias did not pay the taxes and threatened that if he did not receive them, he would parcel out their land and send soldiers to live upon it.

When the Jews heard this message of the king they were filled with dismay, but Onias was so avaricious that nothing of this kind made him ashamed.

[Sidenote Jos. Ant. XII, 4:2a-f]

There was a certain Joseph, young in years, but of great reputation among the people of Jerusalem for dignity and exact foresight. His father's name was Tobias and his mother was the sister of Onias the high priest. She informed him of the coming of Ptolemy's amba.s.sador. Thereupon Joseph came to Jerusalem and reproved Onias for not taking thought for the security of his countrymen and for bringing the nation into dangers by not paying this money. Onias's answer was that he did not care for his authority, that he was ready, if it were possible, to lay down his high priesthood, and that he would not go to the king, for he cared nothing at all about these matters. Joseph then asked him if he would give him leave to go as amba.s.sador on behalf of the nation. He replied that he would. So Joseph went down from the temple and treated Ptolemy's amba.s.sador in a Hospitable manner. He also presented him with rich gifts and feasted him magnificently for many days and then sent him to the king before him and told him that he would soon follow him.

[Sidenote: Jos. Ant. XII, 4:3b, 4a-c]

Now it happened that at this time all the princ.i.p.al men and rulers of the cities of Syria and Phoenicia went up to bid for the taxes; for every year the king sold them to the most powerful men of each city. And when the day came on which the king was to let the farming of the taxes of the cities, the taxes of Coele-Syria, Phoenicia, Judea and Samaria amounted altogether to eight thousand talents. Thereupon Joseph accused the bidders of having agreed together to estimate the value of the taxes at too low a rate and he promised that he would give twice as much for them, and for those who did not pay he would send the king their entire possessions, for this privilege was sold together with the taxes. The king was pleased to hear this offer, and because it increased his revenues he said he would confirm the sale of the taxes to him.

[Sidenote: Jos. Ant. XII, 4:5a-c, 3, 6a]

And Joseph took with him two thousand soldiers from the king, for he desired to have a.s.sistance in order to compel those who refused in the city to pay. And when the people of Askelon refused to pay anything, he seized about twenty of their princ.i.p.al men and slew them, and gathered what they had and sent it all to the king and informed him what he had done. Ptolemy admired the spirit of the man, commended him for what he had done and gave him permission to do as he pleased. By these means he ama.s.sed great wealth and made vast profits by this farming of taxes. And he made use of the wealth he had thus secured in order to support his authority. This good fortune he enjoyed for twenty-two years; and he became the father of seven sons by one wife. He had also another son whose name was Hyrca.n.u.s.

[Sidenote: Jos. Ant. XII, 3:3a, b]

Now in the reign of Antiochus the Great, who ruled over all Asia, the Jews, as well as the inhabitants of Coele-Syria, suffered greatly, and their land was sorely hara.s.sed, for while Antiochus was at war with Ptolemy Philopator and his son Ptolemy, who was called Epiphanes, these nations suffered equally both when he was defeated and when he was victorious. So they were like a ship in the storm which is tossed by the waves on both sides.

[Sidenote: Jos. Ant. XII, 3:3c-e]

But at length when Antiochus had beaten Ptolemy he seized Judea. And when Philopator was dead, his son sent out against the inhabitants of Coele-Syria a great army under Scopas, general of his forces, and took many of their cities and especially our people, who, when he attacked them, went over to him. But soon afterwards Antiochus overcame Scopas in a battle fought at the fountains of the Jordan and destroyed a great part of his army. And afterwards, when Antiochus subdued those cities of Coele-Syria which Scopas had captured, and Samaria among them, the Jews of their own accord went over to him and received him into Jerusalem and gave plentiful provisions to all his army and readily a.s.sisted him when he besieged the garrison which was in the citadel at Jerusalem.

I. Josephus's Histories. The Greek period began with Alexander's conquest of Palestine in 332 and extended to the Maccabean uprising in 168 B.C. For the external history of this period the writings of the historian Josephus are the chief sources. This famous Jewish writer was born in 37 A.D., and apparently lived till about the close of the reign of Domitian in 96. According to his own testimony he was the son of a priest named Mattathiah. Until he was sixteen he studied under the Jewish rabbis. He then spent three years with the Jewish sect known as the Essenes. At the age of nineteen he joined the party of the Pharisees. His point of view in general is that of this dominant popular party. He was able to read Latin, but wrote his histories in Greek. At the age of twenty-six he went to Rome where he spent three years. Returning to Palestine at the beginning of the great rebellion against Rome, he was appointed revolutionary governor of the important province of Galilee. The appointment was unfortunate, for he proved both incompetent and unreliable. In 67 A.D. he and his followers were shut up by Vespasian in the Galilean city, Jotapata. During the siege he vainly tried to desert to the enemy. At the fall of the city he was captured, but his life was spared by Vespasian. In time he ingratiated himself with t.i.tus and also incurred the hostility of his countrymen by trying to persuade them to lay down their arms. He spent the latter part of his life in Rome, devoting himself to study and writing. As a result of his long residence at Rome under the patronage of the Roman emperors, he was powerfully influenced by the Greek and Roman philosophical schools.

Josephus was the great apologist of his race. His chief aims in writing his histories were: (1) to excuse his own acts in connection with the great rebellion; (2) to show why the overwhelming calamity had overtaken his race; and (3) to answer the attack of their Gentile foes by tracing the remarkable history of his people, and by presenting in attractive form their beliefs, inst.i.tutions, and laws. Of his two great historical works the one ent.i.tled _The Jewish War_ was issued probably between 75 and 79 A.D. It opens with the beginnings of the Maccabean struggle, and traces the history, with increasing detail, to the destruction of Jerusalem and the suppression of the Jewish revolt at Gyrene, two or three years before the book was written. His second great work was issued in 93 A.D. under the t.i.tle of _The Antiquities of the Jews_. In twenty books it traces Israel's history from the earliest beginnings to the opening years of the Jewish war (68 A.D.). The first half of this extensive history is based on the author's free paraphrase of the Greek version of the Old Testament.

For the latter half he draws largely from the apocryphal book of I Maccabees and from the writings of contemporary Greek and Jewish historians. Chief among these are Polybius, Nicolaus of Damascus, and Strabo. At certain points, where earlier sources fail him, he employs popular romances and late traditions. The result is that the different parts of his history are of widely varying values. All must be carefully tested by the canons of historical criticism. After due allowance has been made for his apologetic purpose and his well-known tendencies, a large and valuable body of historical facts remain with which it is possible at many otherwise obscure points to reconstruct the course of Israel's history.

II. Alexander's Conquests. In many ways Alexander's conquest was the most significant and far-reaching event in the history of Asia. The causes of this great movement were, first, the fact that the limited territory of Greece and Macedonia gave to the powerful h.e.l.lenic civilization little opportunity for local expansion. Compelled, therefore, to break these narrow bonds, it naturally spread in the direction of least resistance. In the second place the decadent Persian Empire, with its fabulous riches and almost limitless plains, was a loadstone that lured on Greek adventurers to attempt feats that seemed incredible. The third reason was Alexander's inherited l.u.s.t for conquest. His father, Philip of Macedon, had long been acc.u.mulating the resources which made it possible for his son to realize his ambitious dreams. The fourth reason was Alexander's desire to make the world more glorious by the diffusion of h.e.l.lenic culture, ideas, and inst.i.tutions and by binding all races together into one great, harmonious family. His brilliant conquests are a familiar chapter in the world's history. At Issus, at the northeastern end of the Mediterranean, he won, in 333 B.C., the decisive battle which left him in possession of the western part of the huge Persian Empire. By 332 he was master of Palestine. Tyre, the commercial mistress of the eastern Mediterranean, and Gaza, the key to Egypt, alone offered resistance. The Persian kings by their onerous taxation and cruel policy had completely destroyed the loyalty of their western subjects. In the symbolic pictures of the book of Daniel Alexander is regarded as the "fourth beast, terrible and fearful and exceedingly strong. And it had great iron teeth. It devoured and broke in pieces, and stamped the rest with its feet" (7:17,23, 8:5-8). Josephus has preserved a popular tradition regarding the meeting between Alexander and the white-robed Jerusalem priests and the homage paid by the conqueror to the G.o.d of the Jews. It bears on its face evidence of its unhistorical character. As a matter of fact, the first goal of Alexander's conquest was the rich land of Egypt. Not being possessed of a navy, he entered it through its one vulnerable point, the Wady Tumilat, that ran from the Isthmus of Suez to the Nile Delta. By 331 B.C. he was master of the Nile Valley, and thence turned eastward, conquering in succession the different provinces of the great empire, until before his death in 323 B.C. his empire extended from the Mediterranean to the Indus, and in the northeast far up toward central Asia.

Alexander's conquests were significant because they represented the victory of Greek ideas and culture as well as of arms. In each country conquered he usually succeeded in h.e.l.lenizing the native peoples. Greek cities, settled by his veterans and the horde of migratory Greeks that followed in his wake, were founded at strategic points throughout the vast empire. As recent excavations have shown, Greek art and ideas continued even after the death of Alexander to sweep eastward across Asia, until they profoundly influenced the culture and ideas in such distant nations as China and j.a.pan.

III. The Jews in Egypt and Alexandria. The crown of Alexander's constructive work was the building of Alexandria in Egypt. Selecting a narrow strip of coast, protected on the south by the low-lying lake Mareotis and on the north by the Mediterranean, he built there a magnificent Greek city. On the south it was connected by ca.n.a.l with the Canopic arm of the Nile. Alexander thus diverted to this new metropolis the rich trade of the Red Sea and the Nile. A mile distant was the island of Pharos, which was connected with the mainland by a great moll.

On either side, protected from the storms, were the eastern and western harbors, large enough to accommodate the merchant-men and navies of the ancient world. On the west was the native Egyptian quarter. In the centre, opposite the island of Pharos, was the Greek and official quarter.

In the northeastern part of the city was the Jewish quarter. Here the Jews lived together under the rule of their law; they were also represented in the civic council by their own leaders. When Ptolemy, the son of Lagus, became governor of Egypt and, after the death of Alexander, subjected Palestine, he carried back to Alexandria many Jewish captives, and attracted others by the special privileges which he granted them. In them he recognized valuable allies in developing the commercial resources of Alexandria and in maintaining his rule over the native Egyptians. Here in time the Jews became wealthy and powerful and developed a unique civilization. From the beginning of the Greek period the number of the Jews in Egypt equalled, if it did not surpa.s.s, that of the Jews in Palestine. While they maintained close connection with the Jews in Palestine and remained true to their Scriptures, they were profoundly influenced by their close contact with the civilization and ideas of the Greek world.

IV. The Rule of the Ptolemies. The long-continued rule of the Ptolemies in Egypt is one of the most astonishing phenomena in this remarkable period in human history. Far outnumbered by the native population, involved in almost constant war with their fellow-Greeks, they succeeded by sheer audacity and vigilance in maintaining their authority during the many crises through which they pa.s.sed. Egypt's natural defences also made its conquest by outside powers exceedingly difficult. Alexandria with its fleet commanded Egypt's one entrance by the sea. In order to protect its eastern gateway, the Isthmus of Suez, it was essential that the Ptolemies should control Palestine. Southern Palestine also commanded the great commercial highway that led southward and eastward to Arabia and Babylonia. Alexandria's ancient rivals, Tyre and Sidon, also lay on the borders of Palestine, and it was essential that they be under the control of Egypt, if Alexandria was to remain the mistress of the eastern Mediterranean. Furthermore, Palestine and the Lebanons (known to Josephus as Coele-Syria, that is, Hollow Syria), alone of the countries adjacent to Egypt, possessed the timber required for the building of Alexandria's navies and merchant-men. Hence Ptolemy, the son of Lagus, and his successors spared no effort to maintain their control over the lands lying along the eastern Mediterranean.

In the division of the empire which followed the death of Alexander three rivals struggled in turn for this coveted territory: Ptolemy, in the south; Antigonus, who soon became master of Asia Minor and northern Syria; and Seleucus, to whom fell the Tigris-Euphrates Valley and the more distant eastern provinces. In the decisive battle of Ipsus in 301 B.C.

the overshadowing power of Antigonus was broken and the control of southwestern Asia was divided between Seleucus and Ptolemy. By the treaty that was made after the battle, Coele-Syria was given to Ptolemy; but Seleucus and his descendants, who were known as the Seleucids or the Seleucidae, soon attempted to wrest it from Egypt, and during the following century frequently, with varying success, renewed the attempt.

In 295 and again in 219 they were for a brief period masters of Palestine, but during most of this period it was held by the Ptolemies.

V. Fortunes of the Jews of Palestine. Josephus's figure of a ship in a storm, smitten by the waves on either side, well describes the lot of the Jews of Palestine during the Greek period. They were in turn victimized and courted by the rival kings of Egypt and Syria. The Jews, on the whole, favored the rule of the Ptolemies, who had made many concessions to their kinsmen in Egypt. The presence of many Jews in Egypt also made this relation more natural. As a rule the Ptolemies during the intervals of peace left the Jews of Palestine largely to themselves, as long as they paid the heavy tribute that was exacted. It was, however, one of the most corrupt periods in human history. The Ptolemaic court was rich, profligate, and constantly degenerating. The popular story of Joseph the tax-collector (which Josephus recounts at length), while largely fanciful, vividly reflects the conditions and spirit of the age. Joseph, who evidently belonged to one of the leading families of Jerusalem, by his energy and effrontery secured the valuable right of farming the taxes of Palestine. By the iniquitous methods then in vogue, he succeeded in ama.s.sing a great fortune. The splendid ruins of Arak el-Emir on the heights of southern Gilead, east of the Jordan, represent the huge castle and town built by his son Hyrca.n.u.s and testify to the wealth of this Jewish adventurer. The stories that Josephus relates regarding Joseph indicate that the materialism and sensuality which were regnant in Alexandria had penetrated even into the province of Judea.

The one bright spot in the political history of this period is the reign of the high priest Simon, known as the Just. He appears to have devoted himself to developing, so far as was in his power, the interests and resources of the Palestinian Jews and to have lifted the temple service to a state of magnificence that received the unqualified commendation of Jesus, the son of Sirach.

VI. Conquest of Palestine by the Seleucids in 311 B.C. Seleucus Nikanor transferred the western capital of his empire, known as Syria (a shortened form of the ancient name a.s.syria), to Antioch, near the northeastern end of the Mediterranean. This city was situated at the point where the Orontes breaks through the Lebanons and where the great roads from the Euphrates and Coele-Syria converge and run westward to its seaport, Seleucia. It was built in the midst of a fertile valley, partly on an island in the river and partly on its northern bank. Not having natural defences, the city depended for protection upon its broad, encompa.s.sing walls. To this new capital was attracted a diverse native, Greek, and Jewish population. By virtue of its strategic position and its commercial and political importance, it soon became one of the great cities of the eastern Mediterranean. It occupied the natural site on the eastern Mediterranean seaboard for the capital of a great empire. Shut in by the sea on the west and the desert on the east, Syria's natural line of expansion was north and south. Not until 198 B.C., however, under the rule of Antiochus the Great, did it secure permanent control of Palestine.

The degenerate house of the Ptolemies made several ineffectual attempts to win back their lost province, but henceforth Palestine remained under the rule of Syria. The personal attractions of Antiochus the Great, the specious promises which he made, and disgust because of the corrupt rule of Egypt inclined the Jews of Palestine to welcome this change of rulers.

The court at Antioch, however, soon became almost as corrupt as that of Egypt, and the Jews were the victims of the greed and caprice of the Syrian despots. Meantime the insidious Greek culture and vices were influencing and largely undermining the character of the Jewish rulers.

Judaism was unconsciously facing a supreme crisis in its history.

Section CV. THE WISE AND THEIR TEACHINGS

[Sidenote: Pr. 1:2-6]

That men may learn wisdom and instruction, May understand intelligent discourses, May receive instruction in wise conduct, In justice, judgment and equity; That discretion may be given to the inexperienced, To the youth knowledge and a purpose; That the wise man may hear and increase in learning, And the intelligent man may receive counsel, That he may understand proverb and parable, The words of the wise and their riddles.

[Sidenote: Pr. 8:1-6]

Does not Wisdom call?

And Understanding raise her voice?

On the top of high places by the way, In the midst of the street she stands, Beside the gateways in front of the city, At the entrance of the gates she cries aloud: To you, O men, I call, And my appeal is to the sons of men.

O inexperienced, acquire discretion, And ye stupid, gain understanding.

Hear, for I speak true things, And the utterance of my lips is right.

[Sidenote: Pr. 8:13]

Pride and arrogance and evil conduct And false speech do I hate.

[Sidenote: Pr. 8:14-16]

With me is counsel and practical knowledge; With me understanding and might.

By me kings do reign, And rulers decree justice.

By me princes rule, And n.o.bles judge the land.

[Sidenote: Pr. 8:17]

I love those who love me, Those who seek me diligently shall find me.

[Sidenote: Pr. 8:18-21]

Riches and honor are with me, Lordly wealth and prosperity.

My fruit is better than gold, yea, than fine gold, And my increase than choice silver.

I walk in the way of righteousness, In the midst of the paths of justice, That I may endow those who love me with wealth, And that I may fill their treasuries.

[Sidenote: Pr. 8:22-26]