The Four Hundred Silent Years

From Malachi To Matthew

H. A. Ironside

Loizeaux Brothers, 1914 (6th 1954), 104pp

View of Jerusalem from the S - Jerusalem covers 4 or 5 hill-summits. W/in the city walls, on the SE, is Mt Moriah, the site of the Temple, now covered by the Haram enclosure or square, w/in which is the Mosque of Omar. W and SW of this is Mt Zion, a portion of which is outside the city wall. Directly S of Moriah is the hill Ophel, also outside the wall. N of Mt Moriah is Bezetha, or the "new city," and W of Bezetha, in the NW part of the city, is Akra (some regard Akra as the NW part of Mt Zion). E of the city is the Kedron, or Valley of Jehoshaphat. S of Mt Zion is the Valley of Hinnom, which extends around the W side of the city. The valleys of Hinnom and Kedron unite S of the city. Between Ophel and Mt Zion is the Tyropoeon Valley. N of the city is Mt Scopus, E is the Mt of Olives, and on the S the Hill of Evil Counsel.

Most of this information came from the Old Testament Apocrypha (especially I. Maccabees), with additional help from the writings of Josephus and various other more recent Jewish historians. Goals are to provide a chronological outline, some biographical sketches, and also lessons and warnings for those seeking to "return to and obey the word of God, in separation from the infidelity and apostasy of the times" (4).

I. The Jews Under Priestly Rule

- From "Darius the Persian" (Neh. 12:22) to the fall of the Persian Empire (c. 425-335 BC)

From the heady days of Ezra and Nehemiah (shortly before the OT closes), with a Jewish Remnant being partially restored to their land and having a renewed committment to honoring the Lord, to the opening of the New Testament, with Roman domination and an Edomite vice-king (Herod), we observe that the Jews have fallen far (we see some fallenness already in Malachi, the last prophet). Evil and decay has crept in. Nehemiah clearly pleased God throughout his lifetime by "earnestly endeavor[ing] to uphold their covenant-relation with God, and zealously [seeking] to maintain that holy separation from the idolatrous nations surrounding them, as a peculiar people to Jehovah, wherein alone their strength lay" (8, analogous to Joshua 24:31 situation). But even during Nehemiah's time, Balaam advocated breaking down this separation. Balaam's curse was "The people shall dwell alone; they shall not be reckoned among the nations" and he [Balaam] "had also taught Balak to cast a stumbling-block before Israel by breaking down this very separation. 'The doctrine of Balaam' had been their snare ever afterwards" (8-9).

As a side note, I noticed a book recently (Balaam's Curse by Moshe Leshem, former Israeli official) in which this modern author agrees with Balaam that Israel should become more like other modern secular nations (i.e. less identified with Judaism) in order to make peace with the Palestinians. Hmmm.

The author notes God's people must not only be separated from outside evil and pollution, but also to the Lord. Having neither leads to liberalism, latitudinarianism, comprimise, etc. But even having the former without the latter yields mere Pharisaism.

After the death of Nehemiah the Tirshatha, or Governor, they enjoyed a large measure of independence under the mild rule of the Persian kings, and even for a time after the Medo-Persian 'Bear' had been defeated and superceded by the four-headed 'Leopard' of Greece (Dan. 7) - or, using the simile of Nebuchadnezzar's dream, after the silver kingdom [Medo-Persia] had been displaced by the dominion of Brass [Greece] (Dan. 2 [gold-1 = Babylon, silver-2 = Medo-Persia, brass/bronze-3 = Greece, iron-4 = Rome]).

Government was entrusted by those Gentile sovereigns to the high-priest, who previously was but a religious leader. In Neh. 12:10,11,22 [Darius was near the end of the Persian Empire], we have the high-priestly line traced down from Jeshua, or Joshua (who came up from Babylon, with Zerubbabel at the first return, and is the one described in Zechariah's vision, chap. 3), through Joiakim, Eliashib, Joiada, and Jonathan to Jaddua, the latest historical character mentioned in the Old Testament.

"Eliashib succeeded to the high-priesthood during the life-time of Nehemiah, and it was his grandson (Joiada's son [Jonathan]) whom the Tirshatha [Nehemiah] indignantly 'chased' from him because of his unhallowed alliance by marriage with the house of Sanballat the Horonite (Neh. 13:28)" (11). Bible sholars believe either Ezra or Simon the Just settled authoritatively the OT canon. We know from Josephus that Joiada "was exceedingly friendly to the mixed nations surrounding Judea" and that his son Jonathan, once driven out by Nehemiah, "went over to the Samaritans, and with the aid of his wealthy and influential father-in-law [Sanballat], established the Samaritan system, and projected the building of a rival temple on Mount Gerazim. Such a temple was in existence as early as the days of Alexander the Great" [356-323 BC] (11-12). Jonathan "left a most unsavory record [murder, corruption]. He was an insubject, godless man" (12), leading Ironside to lauch into a warning about having outward conformity (correct positions, ecclesiastical order) but no inward piety and devotedness to the Lord (need both).

Jaddua, on the other hand, "was a man of spotless integrity, and his name is held in veneration to the present time" (12). The story goes:

that he was a faithful servant under the kings of Persia; but when Alexander the Great had destroyed Tyre, and driven the armies of Darius Codomanus to the east in confusion, Jaddua was assured that the time had come for the fulfilment of Daniel's prophecy as to the destruction of the second world-empire ['silver' Medo-Persia] and its being replaced by the third ['brass/bronze' Greece]. He recognized in the youthful Macedonian conqueror the rough he-goat with the notable horn between its eyes, who was to run upon the two-horned ram in the fury of his power and destroy it completely. Hearing that the cities of Syria were falling one by one before him, and that Alexander was actually on his way to besiege Jerusalem, Jaddua is said to have put on his pontifical garments, and with the Scriptures of the Prophets in his hand, to have gone forth to meet the conqueror, attended, not by armed men, but by a body of white-robed priests. As they drew near the army of Alexander, the latter is said to have hastened to meet them, prostrating himself on the ground before Jaddua, declaring he had but recently beheld the venerable pontiff in a vision, and recognized him as the representative of the God of heaven, who would show him what would be greatly to his advantage. Jaddua opened the prophetic roll, and had one of the scribes in his company read the visions of Daniel and their interpretation. Alexander saw the undoubted reference to himself, and declared he would never permit Jerusalem to be touched nor its temple polluted, and sent the high-priest back laden with gifts" (14).

Scholars don't know whether this really happened.

- Under the Macedonian (or Greek) Empire (230 BC) to the end of the hereditary priesthood

"The 'Scripture of truth' communicated to Daniel by the angel (Dan. 10:21) gives in outline the history of the wars following the death of Alexander the Great, but tells us nothing of the various high priests who succeeded one another as temporal and spiritual lords in Judea. They were frequently but the puppets of their imperial masters, whether Syrian or Egyptian; for Palestine throughout nearly a century was an almost continual battle-ground, between the Kings of the North (Syrian) and the Kings of the South (Egyptian) in their successive wars" (16).

"Alexander's death in 323 BC triggered a relentless struggle in the select group of Macedonians who had served as his top-ranking officers ... soon after 300 BC a sort of balance had been achieved. The Empire Alexander had put together had been torn into 3 large chunks: the dynasty of the Antigonids, with their capital in the homeland of Macedon, controlled Greece; the Seleucids, with capitals at Antioch and at Seleuceia near Babylon, controlled most of Asia Minor, Syria, and Mesopotamia; and the Ptolemies, with their capital at the city that Alexander had founded in 331 and named after himself [Alexandria], controlled Egypt. The period of this new world of large Greek empires is known as the Hellenistic Age; it lasted until the end of the first century BC, by which time the Romans had finished swallowing it up" (from Lionel Casson's Libraries of the Ancient World, pp. 31-2).

Of these three heirs to Alexander's empire, Ironside is concerned only with the "Kings of the North" and the "Kings of the South." Both former generals of Alexander, Antigonus (Syria) and Ptolemy Lagus (Egypt) fought for control of Palestine. A huge number (up to 100K) of Jews were taken to Egypt by force, but were treated so well there they eventually blended themselves into Egyptian society and lost their Jewish heritage. Palestine continued to be a contested warzone for 5 years, discouraging many (prompting many to assimilation into the culture of one side or the other, trading their Jewish identity for hoped-for security), but a faithful remnant always remained. The great battle of Ipsus in 301 BC put an end to Antigonus, who was defeated by an alliance of 4 other Alexandrian generals; Ptolemy I Soter (i.e. 'savior,' son of Lagus, pic from "The Importance of Julius Caesar, Don Nardo, Lucent, 1998?, FHL, p61), Seleucus, Lysimachus, Cassander. These latter repartitioned the empire with Cassander becoming king of Greece, Lysimachus of Thrace (Armenia), Seleucus of Syria, Ptolemy of Egypt, Palestine, Libya and Arabia. This 4-fold division was prophesied by Daniel's vision of the 4 horns of the rough goat (Dan. 11, also summarizes the next 150 years of struggle between Seleucidae and Ptolemies).

Jaddua died sometime between Alexander's death and the battle of Ipsus. He was succeeded by Onias I, who died in 300 BC. Onias' son, Simon the Just, succeeded him. According to Josephus and Ecclesiasticus 50, Simon was a good and godly leader "who sought to stem the Hellenizing or Grecianizing spirit ... repudiating all that was foreign to the spirit of Judaism and [clinging] tenaciously to the holy writings and the sacred temple services" (20-1).

Here we see the forerunners of the Pharisees and the Sadducees of Jesus' time. In trying to preserve the "spirit of Judaism" (in a human way, without the Spirit's power) the former drifted into "ceremonialism and heady exclusivism" (21) while the latter Hellenizers eventually became the "contemptuous, cultured, but unsound Sadducees" (22).

As high priest, Simon the Just "was president of the Sanhedrin or High Council of the Jews, and the first of the great Rabbis whose oral teaching was embodied in the Mishna, which almost superceded the word of God itself" (22), although Simon himself would not have approved. Here's another warning; neither reject God-given teachers nor elevate them above Scripture. Simon died in 291 BC, leaving an infant son. Simon's brother, Eleazar, therefore served as high priest until his death 15 years later (276 BC). These years were relatively peaceful, as "Jehovah was to His people, during the reigns of the first 3 Ptolemies, who exercised suzerainty over Palestine, 'a little sanctuary,' in which the righteous found safety and peace. God was watching over them. His good hand was upon them, and they found blessing, both temporal and spiritual, though the heathen raged without, and sects within threatened eventual ruin" (23).

Ptolemy Soter (reigned 304-284 BC) was succeeded by his son, Ptolemy Philadelphus, who commisioned the Bible's translation into Greek (i.e. the Septuagint, meaning seventy, either for the number of translators [72] or for the supposed number of Gentile nations at the time, often denoted LXX) for addition to the Imperial Library at Alexandria. Upon Eleazar's death in 276 BC, his brother Manasseh became high priest (until his death in 251 BC). He was succeeded by Onias II, the son of Simon the Just. This Onias was neither godly nor very bright. Neglecting annual tribute to Egypt, the latter (by then lead by Euergetes) sent Athenion to collect the sum under threat of destruction (227 BC). As Onias panicked, a nephew, Joseph son of Tobias, averted disaster (but at high cost). He first obsequeously entertained Athenion, then, following him back to Egypt to personally plead, overheard some merchants plotting to purchase from the king the right to farm taxes due throughout Coele-Syria, Phoenicia, Judea and Samaria. He doubled their planned offer and got the job (the first Jewish "publican" or tax collector, hated by Jews), filling it until his death 22 years later.

When Onias II died, his son Simon II became high priest. A terrible feud had grown between the family of Joseph the publican and the house of the high priest. The ill-gotten gains were working their rot. All the while, Palestine was a "buffer state" between the contending kings of North and South. Seleucus Nicator, founder of the Seleucidae dynasty, reigned 33 years and was succeeded by Antiochus Soter, who reigned 19 years, succeeded by Antiochus Theos, succeeded by Seleucus Callinicus (killed 226 BC in a horse fall), succeeded by Seleucus Ceraunas (weakling, poisoned 223 BC), succeeded by his brother, who became one of the most renowned Syrian kings, known to history as Antiochus the Great. Ptolemy Euergetes was poisoned 2 years later (221 BC), succeeded by his son (and suspected murderer, later killed his own mother and brother) Ptolemy IV (Philopater). Antiochus the Great declared war on Philopater. At first successful, Antiochus was defeated (but not killed) at the battle of Raphia, 217 BC. Philopater at first gained Jewish favor by his gifts, but later trespassed at the Temple (tradition says he was "smitten with paralysis and carried out half dead ... left Judea in dismay, but with intense hatred for all things Jewish" 28). He later bitterly persecuted Jews living in Egypt, confirming the prophecy about Egypt as "a bruised reed" (i.e. unreliable foundation).

Philopater d. 204 BC, succeeded by his 5 year old son Ptolemy Epiphanes. Antiochus the Great took advantage of this vacuum and siezed Palestine in 203-2 BC, only to lose it again to Scopus (an Egyptian general) a few years later (199 BC). In 198 BC, Antiochus recaptured it. In 193 BC, Epiphanes married Cleopatra, daughter of Antiochus, creating peace for a time. But Antiochus' troubles increased: "his war with Rome, his defeat, sacrilegious pillaging of the temple of Jupiter-Belus (187 BC) and his death by the hands of the mob, when according to Daniel's words, 'He stumbled and fell, and was not found,'" (29). The Jews in Palestine suffered terribly during these years (being robbed and brutalized by both sides), but no doubt it had a purifying effect on many "who otherwise would have been living in ease and careless indifference toward God" (29). Seleucus Philopater (the "raiser of taxes" in Dan. 11, necessitated by his father's unsuccessful war with Rome) succeeded his father as king of Syria, but died by the treachery of his treasurer, Heliodorus (175 BC). Epiphanes was poisoned in 180 BC, succeeded by his young son, Ptolemy Philometer (with mother, Cleopatra, as queen-regent). By this time, Seleucus Philopater of Syria had somehow gained control over Palestine. Onias III was high priest (godly, hated evil, 2 Macc. 3:1, succeeded his father in 195 BC).

Ironside notes that the Jews remained at this time (and to the present day) in the Lo-ammi (literally "not my people") condition, having never been "owned as God's people after the Babylonian captivity (per Hosea's prophecy), nor will be again till their repentance in the time of the end yet to come" (30). Although Onias III was godly, there may have been "an easy-going self-confidence which rested in keeping the laws of the Lord 'very well' when, in reality, there was the gravest reason to be in the dust of humiliation before God for centuries of failure [to please Him]" (30). Onias III was the last to inherit the high-priesthood and was eventually deposed by Antiochus Epiphanes, brother and successor to Seleucus Philopater. Ironside provides more detail on the Ptolemies and Seleucidae in his lectures on Daniel.

"The century we have been considering was one in which the Jews had practically no national history, and we have been chiefly occupied with their rulers and neighbors" (30). Yet God kept His eye on them, keeping His earlier promises to His servants of old, "for David's sake and for His own glory ... [yet to come were] unexpected deliverances that remind us of the days of the Judges" (31).

II. The Days of the Maccabees

Ironside opens this section with a deeper look at the two main parties in Judea; the Pharisees (i.e. meaning "to separate", the weaker party) and Sadducees. The former fell by degrees into hypocrisy by "contending for what was divine while neglecting spirituality and self-judgement ... [becoming] censorious judges of others and complacent condoners of themselves" (32). The Sadducees, on the other hand, sought security in Hellenizaton (advocating Greek philosophy, Greek games, even tolerance of Greek religion). "'Let us go and make a covenant with the heathen' (1 Macc. 1:11)." They were polished infidels. Beyond these 2, there were also those "who abhorred the ways of the heathen [Sadducees], yet refused the legal pretensions of the Nationalists [Pharisees], and clung devotedly to the word of God and the promise of the coming Messiah. From these sprang, in after-years, the Essenes - a sect whose actual tenets are difficult to define, but who placed spirituality above outward conformity. They have been called the Quakers of Judea, and by others the Pietists" (33). There were also purely political "Syrian" and "Egyptian" parties. "In addition to these features of unrest, corruption had made inroads among the priesthood and the heads of the people. Avarice and covetousness, love of power and of ease, were eating the very life out of the great families and those who should have been examples to the flock" (33).

To take one example, the family of Joseph (the first publican) was racked by strife. Joseph had 2 wives, and had 7 sons with one, 1 (Hyrcanus) with the other. Hyrcanus (being greedy, cunning like his father) bribed the king of Egypt for further tax-collecting rights. This enraged his father and brothers, who sought to kill him. He survived, but 2 brothers were killed. Joseph died shortly after. This event became a national scandal, with some (including Simon the high priest) supporting the 5 remaining brothers and others Hyrcanus (who 7 yrs later committed suicide, fearing Syrian king Antiochus). Before he died, Hyrcanus managed to obtain the favor of Onias III (son of Simon), and his ill-gotten treasure was placed in the temple and Onias described Hyrcanus as "a man of great dignity." But the governor of the temple was Simon (Hyrcanus' eldest brother?), who of course objected to this action. In 176 BC, this Simon appealed to Apollonius (regional head under "raiser of taxes" Seleucus Philopater), who informed his king, who sent Heliodorus to steal the riches. The story goes that as he tried to do the deed, he was divinely foiled by angels on horseback (2 Macc. 3:5-40). But Simon accused Onias of trickery, fomenting bitterness and strife, and after several assassinations, Onias sought the intervention of king Seleucus. Before he could arrive, the king died, replaced by his brother Antiochus Epiphanes (the illustrious). He is called "a contemptible person" (Dan. 11:21, also the persecuting "King of the North" in Dan. 11:21-35, known by many as "the Antichrist of the OT") and his own courtiers dubbed him Epimanes (altering one Greek letter, changing the meaning to the madman).

He at first flattered the Jews to gain their confidence, then became a bitter persecutor and temple profaner. Before Onias could talk with him, Joshua (Onias' brother) bribed the king to make himself high-priest, offering to Hellenize the Jews. The king agreed. Onias was deposed, Joshua changed his name to the Greek Jason (after the hero), referred to Jews as Antiochians, even sent money to Tyre for offerings to Melcarth, the Phoenician Hercules, for the games in his honor (2 Macc. 4:18-20). "Thus was the rationalistic pre-Sadducean party completely in power, and it seemed as though both the national [pre-Pharisees] and the spiritual [pre-Essenes] parties were thoroughly crushed" (37).

After 4 years, Jason sent a younger brother Onias to Antioch with tribute for Antiochus. Surprise ("you reap what you sow"), this Onias bribed the king to replace Jason with himself! The other brothers ("sons of Tobias") supported the ploy, but Jason resisted them. Onias returned to the king, offering to out-Hellenize Jason, renaming himself Menelaus, and the king sent him back with a royal escort. Jason fled in terror. Onias III (the last legitimate high-priest) still lived, and finally spoke out harshly when Menelaus robbed the temple for tribute money. At this, Menelaus appointed Andronicus to assassinate Onias III, which he did. But this upset so many loyal Jews that Antiochus was obliged to have Andronicus put to death, though Menelaus escaped, getting morally worse with age, making a mockery of his high-priestly office. Finally, when Menelaus tried to again rob the temple, the loyalists took up arms against Menelaus and his 3-thousand strong army, led by his brother Lysimachus. The army was defeated, Lysimachus killed. Menelaus appealed to the king, offering ample gold, and the king "acquitted the high-priest and slew his accusers" (39).

Shortly after Antiochus Epiphanes invaded Egypt in 171 BC, a (false) rumor reached Jerusalem that he had been killed. Understandably, this caused great rejoicing among the Jews, and encouraged pro-Jason partisans (who mustered a 1000-man army) to rise up against Menelaus, trapping him in his castle. But then "a sudden turn of affairs" (40) forced Jason into exile, where he died "detested by all." Furthering the Jews' troubles, Antiochus was enraged by these events, and led his army in a "scorched earth" type assault through Palestine, killing over 40,000 Jews in 3 days and taking at least that many as captives. With Menelaus, Antiochus

forced his way into the Holiest of all, carried off the golden candelstick, the table, the incense alter, and other vessels; destroyed the books of the law, and set up the 'abomination of desolation' by erecting an idol-alter upon the holy alter of burnt-offerings, upon which he sacrificed a great sow, and with a broth made of its unclean flesh, sprinkled and defiled all the temple.

The horror with which a godly Jew regarded this terrible desecration is almost beyond our conception. Never till the personal Antichrist sits in the temple of God yet to be erected in Jerusalem, in the days of the coming tribulation, will such dreadful scenes be repeated. Both are called by the same name. In Daniel 11:31 the past deed is depicted years before the event ... In Daniel 9:26-7, the future is before us, when the Antichrist will again defile the temple ... This is what Daniel 12:11 refers to, and is the passage to which our Lord directed the attention of His disciples in Matt. 24:15, as a sign of the end of the age.

The impious acts of Antiochus became a signal for the revival of the ancient spirit in a remnant, according to Daniel 11:32 ... Thus the Maccabean period is introduced - the time of the great Jewish war of independence. Then it was that the following verses, 33-5, were literally fulfilled (concluding the past history of the Jews in Dan. 11. Verse 36, which has not yet come to pass, refers to the days of Antichrist, see author's Lectures on Daniel).

As Daniel prophesied, the temple pollution continued for 2,300 days (about 6 1/2 years), followed by cleansing and re-institution of divine service (by order of Judas Maccabeus in 165 BC). But the intervening 6.5 years were grim times for the Jews. In 169 BC, Antiochus again besieged Egypt successfully until the Roman senate delivered an ultimatum (when Antiochus tried to stall, the ambassador Popillius drew a circle around him in the sand, demanding his answer before he stepped out of it). Alarmed, Antiochus backed down, but took his humiliated wrath out on Palestine, sending "an army under Apollonius to destroy the already ruined city of Jerusalem, the name of which signifies 'Foundation of peace,' but which has known more sieges and bloodshed than any other existing city - having been sacked 27 times already, and God's word clearly predicts two fearful sieges for the future. Apollonius fell upon the defenceless people in a manner worthy of the madman he served" (42-3, see 1 Macc. 1:39). Further, the Act of Uniformity required the Jews to worship only Antiochus' gods, and Athenaeus was sent to Jerusalem to set up a temple to Jupiter Olympus. "Israel had been made to know the tender mercies of the heathen, whose culture and brilliancy had been so attractive to the rationalizers among them" (43). There was no mercy for the faithful (by age, sex, status, wealth). Josephus' account of this remarkably parallels the account of earlier saints' treatment in Hebrews 11:35-8 (e.g. awful story of torture/murder of a faithful woman and her 7 sons in 2 Macc. 7).

After this purifying storm, there "arose Mattathias who dwelt in Modin" (46, scholars are unsure of its exact location), the father of 5 sons, called the Maccabees, meaning "the hammer of God." This nickname was originally given to the 3rd son Judas, but now typically refers to the entire family, which were of priestly descent. "Mattathias was of the house of Asmonaeus, of the course of Joarib, so his family are called Asmonaeans" (46) and were part of the faithful remnant who despised the corruptions to true Judaism. It began when King Antiochus' commissioner, Apelles, arrived at Modin to enforce Jewish observance of the king's heathen ways. "Recognizing in Mattathias a ruler and an honorable man, Apelles came first to him, demanding that he set the example by sacrificing on the heathen alter" (46). Mattathias refused, but as another Jew pressed forward attempting to appease the demand by making an offering, "the venerable old man [Mattathias] was so stirred" that he slew not only the errant Jew but also Apelles! Mattathias then destroyed the false alter ("thus had a second Phinehas arisen in Israel" 47). The leader then called to himself all those "zealous of the law and maintain[ing] the covenant" to follow him in his open defiance of the king.

The aged leader fled with his band (sons included) from the city to a nearby mountain retreat, "leaving all his goods behind him ... The flame of insurrection spread far and wide, and as of old, the 'discontented, in debt, and distressed,' [i.e. right cause, wrong reasons] rallied to the standard of Mattathias" (47, along with the faithful remnant, i.e. right reason). The Syrian army responded immediately, wishing to crush this rebellion in its cradle. "They fell upon a heterogeneous mass of Jews who were encamped in the wilderness, on their way to the hiding place of Mattathias. It was the holy Sabbath, and the patriotic band felt they dared not violate its sanctity by armed resistance, so a thousand were butchered like defenceless sheep. But this led to a change of judgement, and decided the Jews never again to refuse to defend their country and their families on the holy day ... The most devoted Jews joined Mattathias; those known as the Assidaeans [connected to our word assiduous?], or Chasidim [i.e. Hasidic Jews] (i.e. the Pious), who detested all that savored of idolatry, and clung tenaciously to the old paths, as well as the nationalist party, who were actuated more by mere patriotism than true piety" (47-8). They essentially became a guerrila-type insurgency, roving, gaining recruits, destroying heathen sites (alters, temples), circumcising children, and proclaiming the triumph of God's law. Mattathias himself died within a year (166 BC, cause unstated, bur. Modin), but named his son Judas new military leader of the movement, and son Simon chief counsel ("noted for his sagacity and singleness of purpose" 48).

Judas proved a successful leader, winning many victories, even against a great host led by Apollonius (governor of Samaria), who was killed in the battle (Judas used his trophy sword thereafter). At this, another greater army commanded by Seron was sent by king Antiochus against the Jews. They met at Beth-horon, and the much larger Syrian army was scattered (after earlier Jewish fasting, discouragement and re-encouragement by Judas that all is possible with God's help). This enraged Antiochus, who sent his mighty general Lysias with fully half of the Syrian army to annihilate these insolent Jews. Lysias divided his force (40,000 foot soldiers, 7,000 horsemen) among 3 divisions lead by generals Ptolemy, Nicanor, and Gorgias. Judas had 6,000 men. The Syrians camped at Emmaus, the Jews at Mizpeh, who watched and prayed. "With ashes on their heads and sackcloth on their bodies, they [the Jews] fell down before God in prayer and confession. Eleazar, the brother of Judas, read from the Holy Scriptures" (51). When Jewish sentries found Gorgias preparing for battle before daybreak, they hurried away and, as Gorgias arrived at their empty camp (thinking them retreating), the Jews attacked the rest of the Syrian force, routing them (felling 3,000 Syrians). Once Gorgias returned to the field of battle, the disorder disheartened them and they fled before the attacking Jews. The following year Lysias made another attempt with 65,000 men, but Judas' 10,000 strong army once again repelled them at Idumea [in the land of Edom]. "So overwhelming was this blow, that it was years before the Syrian army recovered from its effects, and in the meantime (164 BC), less than a year after the triumph of Judas, the vile Antiochus Epiphanes died a horrible death, raving in madness and foul with an evil disease that rotted the flesh upon his bones while life was yet in his filthy body. He had reigned 11 years, and came to his end as he was hastening home from Persia to avenge the defeat of his generals upon the exultant Jews" (52).

But before Antiochus died, the temple had been cleansed after the 2,300 days of defilement. Upon Judas' arrival in Jerusalem, it had been a sorry sight of ruin and desolation, but they set to work repairing and cleansing, while also keeping in check the Syrian garrison in the nearby fortress. Finally, the temple was rededicated (and temple service restarted) "on the 25th Chisleu [December], 165 BC, exactly 3 years from the day when the first offering had been made on the alter of Jupiter, and some 6.5 years after it had been first polluted by Antiochus" (53). This originated the annual "Feast of the Dedication" (John 10:22).

From the Community Bible Study (CBS) Gospel of John study, lesson 17 (The Good Sheperd, John 10): "the Lord faithfully attended the religious celebrations which were part of the Jewish faith. He went to the Passover Feast (2:23) and to the Feast of Tabernacles (7:2). In this chapter the Apostle John describes Jesus' visit to the portico of Solomon during the Feast of Dedication (vv. 22-3, also known as the Feast of Lights, or Hanukkah). This feast commemorated the dedication of the temple in 165 BC after Judas Maccabeus recaptured the city of Jerusalem and purged the sanctuary of all the foreign and idolatrous elements that had been introduced by Antiochus Epiphanes. The Jews celebrated the feast for 8 days during the winter months of Kislev, i.e. December."

For most of the next 3 years, Judas continued the restoration and purging of Palestine, including taming an "uprising of Israel's ancient foes, the Idumeans, or Edomites, and the Ammonites ... Simon, a brother of Judas, commanded an army that overran Galilee, subjugating lawless bands which were inflicting terror by pillaging and slaying the defenceless people who had sought refuge there. Wherever the Maccabean brothers were in command victory followed; but on several occasions, when led by rash and misguided men, the Jews were defeated" (54).

Ruins of Antonia, the palace of the Maccabees (at W end of N edge of Temple Mt)

Meanwhile, "Antiochus Epiphanes was succeeded by his 9-year-old son, known as Antiochus Eupator; Lysias, the old enemy of the Jews, was regent, and again he determined to" (54) avenge his earlier defeats, attacking the Jews with a vastly superior army. They met in Judea, and for the first time the Jews suffered a serious reversal, forcing a retreat to Jerusalem (story of Eleazar's discouraging death during his indiscrete and fame-seeking attempt to kill the boy-king's elephant, which turned out not be carrying the boy-king and fell on and killed Eleazar). As Lysias laid siege to Jerusalem, a rival in Syria (Philip) led a rebellion, forcing Lysias to conclude peace with the Jews and return to defeat it (not before weakening their defences in violation of the treaty). The treacherous high-priest Menelaus was finally put to death at this time (163 BC), after Lysias cited him as the true cause of the Jewish revolt before the king. Alcimus was named his successor (by the king?), but he was as vile as Menelaus.

"During the next year [Judas] labored earnestly for the blessing of Israel, though he it was who first formed the Roman alliance as a result of which Judea became eventually a Roman province" (56). In 162 BC, Demetrius, son of Seleucus Philopater (nephew of Antiochus Epiphanes, cousin of Eupator), having earlier escaped imprisonment at Rome, raised an army and successfully challenged Eupator's rule, killing both Eupator and Lysias and taking the title Soter, meaning Savior. Alcimus gained the new king's favor with gifts, thereby keeping his position, and "lost no time in slandering" (56) the Maccabeans to the king, who authorized the Jews' old enemy Nicanor to destroy Judas and his army. Remembering his earlier defeats, Nicanor instead negotiated a peace agreement with Judas, which infuriated Alcimus, who convinced the king to insist on Judas' destruction, ordering Nicanor to attack, which he did (army camps: Beth-horon, Adasa), being again routed by Judas (Nicanor was killed, see 1 Macc. 7:48-50). But Judas, knowing that peace could not last, decided to ally with Rome, by "now the dominant power in the West, and already making her influence felt in the East" (57). Ironside feels certain Judas knew from prophecy that Rome [the 4th empire] was eclipsing Greece [the 3rd], but observes that while it was natural to seek alliance with the "beast dreadful and terrible, having great iron teeth" (58), his action proves he had (in his heart) "dropped to a lower level than he had occupied in days gone by when his reliance had been alone upon the God of Israel" (58). Rome would soon become their greatest oppressor yet.

Negotiations with the Roman senate led to a signed treaty, but before Demetrius could be notified, he attacked the Jews (3000) with a force of 22,000 men, led by Bacchides and Alcimus. "The old spirit of confidence in God seemed to be gone. Judas was anxious and troubled; his men were in fear, and urged a retreat. The worthy old warrior could not consent to this, and, because of his stern refusal, his force was farther reduced by numerous desertions" (59). Judas was killed in battle (his army retreating, but not destroyed, apparently, 161 BC). This broke the Jews' hearts, although Judas' brother Jonathan quickly took command of the army. The Jewish "Syrian Party," led by Alcimus, pressed hard to break with Rome and align with Syria (Greece), causing distress and even civil war for a time. But when Alcimus died in 160 BC, things settled down some for a time (though there was a famine and Jonathan's army was forced to wage a defensive guerilla war against Bacchides). Finally in 158 BC, military defeat forced Bacchides to agree to peace terms.

Demetrius had meanwhile been distracted from the Jews by a challenger named Balas (aka Alexander, a Roman puppet), and both contended for the support of Jonathan and his army. Jonathan finally caved in when a Balas offer included high-priesthood for himself (he took office at the Feast of Tabernacles, 153 BC). "Yet it was clear that all this was opposed to the plain word of God. Trusting to or acting in the flesh to procure a desirable end can never be of the Holy Spirit" (60). Balas eventually defeated Demetrius and was confirmed as king of Syria, arranging for Egypt (by marrying Ptolemy's daughter) and Rome to support his (dubious) claim.

Although things seemed good for the Jews, they lacked the one thing essential: "simple trust in the living God" and were soon to see that "vain is the help of man" (61). In 148 BC, Demetrius' son (Nicator the Conqueror) set out to avenge his father and stake his claim. Nicator attacked Jonathan, but was defeated with help from Ptolemy. While in Palestine, Ptolemy learned of a plot to kill him that was apparently supported by Alexander, his son-in-law. At this, Ptolemy severed the Syro-Egyptian alliance, supported Nicator, and revoked his daughter from Alexander, giving her to Nicator instead. Alexander was soon defeated and killed. In 146 BC, Nicator was enthroned king of Syria. For a time, there was peace for Judea, but in 144 BC, Antiochus (son of Balas) rose to challenge Nicator for the crown. Jonathan supported Antiochus, who was a true friend of the Jews, but was unfortunately short-lived, falling to the treachery of Tryphon, who had helped him to the throne in the first place but coveted it himself. Before Antiochus fell, Jonathan himself was betrayed and killed by Tryphon's machinations (he was lured to the city of Ptolemais under pretense of friendship, accompanied by less than 1000 men, who were then massacred and their leader imprisoned). Tryphon and other nations were preparing to attack Judea ("to subjugate the 'eternal' nation" 63), absent its leader, but Jonathan's brother Simon quickly took command of the Jewish army and rallied the Jews. Hearing this, Tryphon offered a deal to Simon; send money and 2 sons of Jonathan and their father would be released. Simon complied warily, but alas, once Tryphon received what he sought, he had Jonathan brutally murdered and resumed his attacks on the Jews. This was in 144 BC, in the 17th year of Jonathan's leadership. His body was later recovered and buried at Modin, his former home. Tryphon soon secretly killed Antiochus the boy-king and declared himself king, and was a relentless enemy of the Jews.

Meanwhile, Nicator was still alive and plotting to return to the throne. Simon decided to support him, believing him preferable to evil Tryphon. Greatly pleased, Nicator granted Simon virtual independence, thus ending 170 years of Syrian servitude (in 143 BC). Rome and the Lacedemonians also pledged peace with the Jews at this time, deterring Tryphon from molesting them. Simon proved a wise leader; "the cities were rebuilt, the lands tilled, and the arts of peace pursued" (64). The Jews were so pleased with him that they granted him and his family (in 141 BC, his 3rd year of leadership) perpetual religious and civil leadership of Israel, "engraving their decision in brass and fixing it upon pillars in Mt. Zion" (64). Unfortunately, this peace was short-lived. Later that year the Jews "became involved once more in the quarrels of the rival claimants to the Syrian throne. Demetrius Nicator had been captured by the king of Persia, and his brother Antiochus Pius usurped the kingly title and prepared to contest his claim with Tryphon" (64). After defeating Tryphon, Pius grew jealous of Simon's (the Jews') power and liberty and sent an army to subdue them.

Simon, though very old, roused himself to the defence of his people in true Maccabean spirit, and putting his sons Judas and John (known as Hyrcanus) in command of the army, met the foe in bloody conflict and defeated him, to the great elation of the Jews. But their joy was turned into mourning when very soon afterwards Simon and two of his sons were assassinated at a banquet, and that through the treachery of his son-in-law, named Ptolemy. Thus died the last of the famous sons of the stern old God-fearing patriot Mattathias, in 135 BC" (65).

Ironside says the lesson of all this to seek "godly separation and dependence" (65) on God alone, forsaking "alliances with the heathen ... an arm of flesh" (65) as the Jews did, which "often failed them, and was to be their ruin in the end" (65). Generalizing to Church or national (e.g. American) history, the same tendency has always been "the bane of every movement which in its early beginnings was marked by devotedness to Christ and reliance upon the living God, but which as the freshness of early days passed away, and numbers were added who had obtained the truth at little cost (often coming into it almost by natural birth), lost this peculiar link with the Divine, and depended more and more on what was merely human" (65-6).

• 01 Mattathias
  
  • 02 John
    
  • 02 Simon b135 BC
    
    • 03 John Hyrcanus d104 BC
      
      • 04 Aristobulus I d103 BC
        
      • 04 Alexander Janaeus d76 BC m. Alexandra Salome
        
        • 05 Hyrcanus II d30 BC
          
          • 06 Alexandra d27 BC m. Alexander the Hasmonean (her first cousin)
            
        • 05 Aristobulus II d49 BC
          
          • 06 Alexander the Hasmonean d49 BC m. Alexandra (his first cousin)
            
            • 07 Aristobulus III d36 BC
              
            • 07 Mariamne d29 BC m. Herod the Great d4 BC
              
          • 06 Antigonus d37 BC
            
  • 02 Judas d160 BC
    
  • 02 Eleazar
    
  • 02 Jonathan d142 BC
    

III. To the End of the Asmonean Dynasty

After Simon's death, the Jewish "great council" (the Sanhedrin) named his son John Hyrcanus to succeed him. John's first act was to try to rescue his mother, held captive by her unworthy son-in-law Ptolemy. But she was murdered and her assassin could not be found. Antiochus again tried to subdue the independent Jews by force, but was again rebuffed (after months of wartime suffering), signing a compromise (author says it favored Syrians) treaty at the Feast of Tabernacles (135 BC). In 130 BC, Antiochus fell in battle with the Parthians, and "his ill-starred brother, Demetrius, came out of captivity to succeed him, reigning a little over 4 years, [then] being himself slain, 126 BC" (67). John Hyrcanus renewed the alliance with Rome "to strengthen himself against the Syrians, whom he attacked in several cities with varying loss and gain; in the main successful" (67). He also introduced a new policy of coerced (on pain of death) conversion to Judaism of conquered peoples. Its clear that the Jews had by now fallen far spiritually since the days of Ezra and Nehemiah, even since the Maccabeans. "Formality and rationalism were eating the very life out of them. They gloried in their past history, but were far from present subjection to the law of God" (68). The author notes again the apparently eternal opposing dangers of "narrow party spirit or broad latitudinarianism" which, by this time, had coelesced into the Pharisee and Saducee parties, respectively. Until this time, the Maccabees had leaned toward the former, but John Hyrcanus, after a time of waffling, openly switched his allegiance to the latter. This marked a sharp turn downward for the family and "henceforth they sank by quick changes to the level of the company they kept. Hyrcanus rapidly lost his influence with the mass of the people" (69) and his last years (d. 107 BC) were "full of trouble and distress" (69). He accomplished little of godly note, though Josephus claims he had the gift of prophecy.

Though Hyrcanus wished his wife to succeed him, she was "set aside" by their son Aristobulus, who "added nothing to the decaying glory of the family, though he was the first of his race [?! must mean family?] to assume the title of king of the Jews - a title which Zerubbabel, of the royal family of David, would not take in the days of the restoration" (70). Before his death the following year (106 BC), Aristobulus managed to murder his mother and kill or imprison all of his brothers! After his death, his widow Salome released his living brothers and made the eldest (Alexander Janneus, greek names showing how far the family had fallen) king.

Alexander killed one brother, spared another and generally spent his time at war and conquest, Salome acting as regent in his absence. "The Pharisees were still the dominant party in Jerusalem, while the king was openly a Sadducee" (70). He despised them and openly defied them at the Feast of Tabernacles (year? a ceremony of ritual, not law, ref. John 7:37-8) by pouring holy water onto the ground instead of the alter. The resulting rioting was put down by foreign troops (called in by Alexander), with at least 6,000 dead. But this ignited wider unrest, eventually killing 50,000. In desperation, the Pharisees intrigued with their ancient foes, the Syrians, who defeated Alexander's army in the first battle. Unfortunately, the Syrians then began to [duh!] overrun Judea. This caused a backlash of support for Alexander, which forced the Syrians to withdraw. At this, Alexander pulled out all the stops and brutally suppressed his local opposition, resorting to "the heathen custom of crucifying and mutilating vast numbers of men, women and even children, thus rendering his throne secure and his name infamous! His cruelty won for him the title of 'the Thracian'" (71). He reigned for 27 years, subjugating neighbors by forced conversion, finally dying in 79 BC (interestingly, "his will directed that his body be given to his old opponents the Pharisees to do with it as they would. This unexpected submission of the grim warrior so surprised and pleased them that they buried him in great honor" 71-2).

And here we arrive at the first link with the New Testament. During Alexander's reign (c. 88 BC, using Anna's age ["a widow of about four score and four years"] at the time of the presentation of the infant Jesus in the temple, and allowing the [commonly understood?] 4-year gap between BC and AD), Phanuel, husband of Anna the prophetess, died (ref. Luke 2:36-7). Simeon may also have been alive under Alexander's reign. "The Thracian" left 2 sons: Hyrcanus and Aristobulus, but directed that his wife Alexandra succeed him. The Jews accepted this, since they supposed her to oppose his hated policies. "She was accordingly acknowledged as queen-regent, though Josephus declares, 'the Pharisees had the [real] authority'" (72). She named Hyrcanus as high priest, but he was "a weak, vacillating man, who had little interest either in matters of religion or affairs of state, and readily acquiesced in the will of the dominant party" (72-3). The Pharisees reversed the earlier (Sadducee) policies of John Hyrcanus and generally ruled with legalistic iron fists, forcing many (Saducees, "loose in their lives, liberal in their religious views, and Gentilizers in politics" 73) to leave Jerusalem, where they built fortresses and secretly plotted against the Pharisees. Aristobulus hated his brother and the Pharisees and waited for his chance to ally with the Saducees to sieze control. His chance came when the queen fell seriously ill. He rallied the Saducees, lining up 22 strongholds and a large army. Hyrcanus realized too late what was happening and the queen died before she could name him her successor. As Hyrcanus led his army to meet his enemies, most of his soldiers defected to Aristobulus, so Hyrcanus fled in terror to Jersalem. The brothers eventually agreed that Aristobulus would be king, Hyrcanus confirmed in the priesthood.

Both sides were happy with this arrangement and it might have lasted years, except for the ambitious machinations of one Idumean schemer named Antipater (father of Herod the Great, "king of the Jews" in whose reign Jesus was born, and "destined to play a large part in Jewish history for years to come" 74). Antipater was not a Jew, but a hated Edomite (descendant of Esau), though he at least outwardly supported Judaism. Appointed governor of Idumea under Alexander, Antipater had amassed a great deal of power and authority, having been retained by Queen Alexandra and Hyrcanus (close friend of the latter). Antipater was alarmed by the outcome of Hyrcanus' conflict with Aristobulus and decided to act to protect himself. He convinced Hyrcanus of Aristobulus' ill-intent, arranging for Hyrcanus to flee to Aretas, king of Arabia, where the 3 co-conspirators raised an army of 50,000 to challenge Aristobulus. Aristobulus dared not meet the challenge and was besieged for months at Jerusalem, where the mass favored Hyrcanus but the mostly Sadducee priests Aristobulus. Among the priests was "an eccentric character of some influence and piety, named Onias" (75, called the circle-drawer after he had fasted and prayed in a circle for rain) who was somehow kidnapped by the besiegers who demanded he pray for their cause. He bravely refused to take sides (thus dividing Jews) and was stoned for it. Ironside notes "a passionate, factional spirit was withering up all piety" (76) except for a Remnant who faithfully awaited God's Messiah. Finally, the noted Roman general Pompey sent forces under Scaurus and Gabinius into Syria to restore order. Both Jewish sides negotiated with them, but Aristobulus finally won out through bribery. As the Romans forced Hyrcanus' army to retreat, they were "pursued and utterly routed by the priestly party" (77). But Antipater refused to accept defeat and appealed personally to Pompey, as did also Aristobulus (but who "offended [Pompey] by his rude, insolent bearing" 77) and a third party. Aristobulus, fearing a lost cause, fled to Alexandrium, pursued by Pompey, who took the town, forcing Aristobulus to retreat to Jerusalem. Initially, Aristobulus planned for another siege, but when Pompey arrived, he changed his mind and offered to surrender, paying any required indemnity. Pompey agreed, and holding Aristobulus as hostage, sent an agent to Jerusalem for the money. The Jewish soldiers resisted (some in the city disagreed, but the soldiers carried the day), however, and siege it was. After a time, the lower part of the city surrendered, leaving only the Temple Hill fortress defended by the zealots for another 3 months. A Roman battering ram finally broke through a fortress tower, followed by an aweful scene of carnage (12,000 "perished by sword and fire" 78). Although God "owned and saved" individuals, he would not do so for the people as a whole (Lo-ammi), and this event marked the end of Jewish independence, reducing Judea to a mere Roman province.

Ironside wonders what might have been had Judas Maccabeus not allied with Rome but instead relied solely upon the Lord of Hosts? Pompey stripped Hyrcanus of any kingly status but confirmed him as high priest, ordering the temple purified and service resumed. Aristobulus and his two sons (Antigonus, Alexander) were sent to Rome as prisoners, but the latter son escaped before arriving there. He later attempted revival of an independent Judea, but was thwarted by Gabinius in 57 BC. Aristobulus also later escaped Rome and tried to stir up revolt in Palestine, but was recaptured and returned to Rome in chains. In 55 BC, Alexander tried again, but could not muster enough support and was defeated at Mt. Tabor. "Gabinius governed Judea under Scaurus, who was appointed over all the region once ruled by the Seleucidae. He restored order in the desolated land, established a firm and able government, respected the rights of the Jews so far as was compatible with Roman policy, and really gave far more satisfaction than had the degenerate sons of the Maccabees. Hyrcanus submitted peaceably to the yoke and was befriended by Antipater who, on his part, had the confidence and goodwill of Pompey" (80). This relative peace was disturbed the next year by Crassus, now consul under Pompey. Needing money, he sought the temple treasure. Eleazar the priest tried to divert him with a gift of gold, but Crassus took that and the treasure, valued at "tens of millions of dollars" in money, jewels, plate. This ignited a Jewish reaction in support of Alexander, making his third try at revolt, but Crassus returned in 52 BC and forced him to sue for peace. Two years later, Scipio was named head of Syria, while in Rome Caesar and Pompey contended for dominance. To strengthen himself, Julius Caesar freed Aristobulus and sent him back to Judea with 2 Roman legions, planning for son Alexander to raise a Jewish force and join his father. But Scipio, loyal to Pompey, caught and killed Alexander and arranged for Aristobulus to be caught and poisoned before he reached Judea. This left only Antigonus, which we'll hear about later (he regained the crown only briefly). "The Asmonean princes by their profligacy and godlessness had lost all that their noble fathers had gained" (81). But "God would preserve a light in Jerusalem and maintain His people in their land till" (81) the Messiah's arrival, though it would be done "in such a way as 'to hide pride from man' and to give exercise for faith" (81).

IV. The Edomite Ascendancy

At this point, Hyrcanus is still high priest, under the "patronage" (authority, really) of Antipater, both subject to Scipio. Julius Caesar entered Syria in 47 BC and made a relative, Sextus Caesar, head of that Roman province, shortly before making himself dictator of Rome (and the world). Antipater had pleased Caesar by subduing the Pontians and Cappadocians, and Caesar granted him "free citizen of Rome [and] Procurator of Judea" status in return. Antipater remained the friend and patron of Hyrcanus, supporting him against the appeals (to Caesar) of Antigonus. No longer young, Antipater named his sons Phasael and Herod (15 or 20 years old at the time) governors of Galilee and Jerusalem, respectively, placing both under Idumean (Edomite) rule. Remember that Idumea had been conquered by John Hyrcanus in 130 BC and forcibly converted, these descendants of Esau were at least nominally Jewish. Indeed, history shows they at least valued Judaism's (religio-political) ability to resist Grecianization and maintain their separate identity by means of the ancient rituals. "It was Esau's last and fruitless effort to obtain the blessing of Jacob, forfeited so long before" (83).

Herod was a young man of "extraordinary energy and ability" (83), showing early promise (before lust and ambition corrupted him). But he made a crucial mistake very early when an uprising by Jewish zealots broke out in Galilee. "Josephus (out of deference to the foreigners upon whom he fawned) calls [the zealots] 'a horde of robbers'" (83). Herod (presumably acting with his brother) put down this rebellion, rashly executing its leader without consulting the Sanhedrin. For this he was called before the great council, creating an awkward conflict for his friend Hyrcanus, who had been commanded by Sextus to clear Herod. Herod appeared in full regalia, at first awing many but prompting the aged Sameas to urge condemnation. His fiery rhetoric convinced the council to convict, prescribing death, but not before Hyrcanus warned the governor to flee Judea, which Herod did. But instead of being thankful to the high priest, Herod returned with an army, determined to destroy this representative of the system that had dared to challenge him. Antipater successfully intervened to dissuade Herod, but he (no doubt plotted and) had his revenge later when all but two (Pollio, Sameas) of these Sandedrin members were slain.

Since Pompey's assault on Jerusalem, the city walls had remained in ruins, until in 44 BC Julius Caesar authorized Antipater and Hyrcanus to repair them. A few months later he was assassinated by Brutus, throwing Rome and the Empire into confusion. In Judea, Antipater struggled to maintain his authority, and was eventually poisoned by the anarchist Malichus, who was later caught, tried (causing considerable "disputations and unrest" 85) and executed by Herod's agents. Malichus' friends claimed support by Hyrcanus, but Ironside says this is unlikely; more likely his weakness placed him at the mercy of outside political intrigues and characterizations. Herod does seem to have thought him involved, but took no strong action since he was espoused to Hyrcanus' granddaughter, Mariamne, "of bitter memory" (85). In 42 BC (during the confusion), Antigonus reappeared with an army of malcontents, seeking the crown. Herod easily put down this revolt, though Antigonus had appealed to Mark Antony, the Roman general and friend of Caesar's (having been earlier bought off by Herod). "Antony appointed Phasael tetarch of Galilee and Herod of Judea, raising their rank and confirming their authority" (86). By now desperate, Antigonus convinced the king of Parthia to provide an army (in return for 1000 talents and 500 Jewish women!), allowing him to take Jerusalem and imprison Phasael and Hyrcanus. Herod barely escaped with a few supporters. Backed by the Parthians, Antigonus assumed kingship and held court. The "wretched prince" even bit off Hyrcanus' ears to render him unfit for future temple service, then handed the aged prelate over to the Parthians, who presumably enslaved or imprisoned him. Hyrcanus was later killed by Herod when the latter returned to authority. Phasael, fearing execution, committed suicide in prison.

Herod sought refuge in Arabia but was refused, so he made his way to Rome via Egypt, narrowly avoiding shipwreck in a storm. Herod appealed to Antony, who supported him before Octavius Caesar and the senate. Within 7 days of his arrival in Rome, the senate had named him king of Judea and sent him back to Palestine with an army to claim his title (40 BC). Herod landed at Ptolemais and learned there that his mother, sister and betrothed (Mariamne) were among the besieged (by Antigonus) at Masada. Herod led the Roman legions there and raised the siege, rescuing his relatives. He continued to chase down and defeat the nationalists, besieging Jerusalem for 2 years before it fell in 37 BC. He was assisted by Sosius, leader of Syria, whose soldiers were so cruel that even cruel Herod urged restraint, lest he be king of a mere desert! It was during this time that all but 2 Sanhedrin members were slain. Though Antigonus pleaded for mercy, Sosius mocked him (called him "Antigone," the feminine form of his name) and sent him in chains to Antony in Rome, where he was beheaded (per Herod's bribe to Antony) as a rebel against the empire.

A year before this (38 BC?), Herod had married the "beautiful but ill-fated" (88) Mariamne, hoping to win Jewish favor since she was of the Asmonean line, but his own cruelty earned him only their hatred. At this time, the only male Maccabean descendant was Mariamne's brother Aristobulus, son of Alexandra (daughter of Hyrcanus) and Alexander (son of Aristobulus, Hyrcanus' brother). Alexandra and others sought the high priesthood for him, but Herod instead named an obscure (but loyal to Herod) priest from Babylon. Furious, Alexandra successfully appealed to the Egyptian queen Cleopatra (pic from tIoJC p83) to influence her husband Antony (see pics MarcAnt1,jpg, MarcAnt2.jpg from tIoJC p49, 76) to act on her son's behalf. Herod was overruled and the young man was sworn in, to great Jewish joy. But this stirred Herod's jealousy, and immediately after the ceremony, the young man was "accidentally" drowned in the king's fish ponds at Jericho (89). Though Herod feigned sorrow, the people knew the truth and Alexandra again appealed to Cleopatra for justice. Herod was called before Antony, naming his uncle, Joseph, procurator in his absence. He left his wife ("the only person he ever loved" (89) says Ironside) in Joseph's care, but with instructions to kill her in the event of his own conviction and death. Joseph secretly informed Mariamne of this provision and, notes Josephus ironically, she "did not take this to be an instance of Herod's strong affection!" (89). A rumor soon circulated that Herod had been killed, upon which Alexandra sought his throne. Unfortunately for her, the rumor was false, Herod having once again bribed Antony. Herod imprisoned her for a time, but then relented and released her.

At this point, family intrigue broke into the open as Herod's sister Salome, jealous of Mariamne's influence, accused her secretly to Herod of having an affair with Joseph. Herod didn't want to believe it, but when his wife confronted him about the secret instructions to kill her, he had Joseph killed without a trial. In 29 BC, he was called before Octavius (for what?) and gave the same order regarding Mariamne. When she again discovered this and confronted him, he snapped and had her killed as well. This he regretted immediately, and was for a time filled with despair, remorse, gloom and horror to the point of derangement. Seeing Herod incapacitated, Alexandra saw her chance to make another play for his position, but Herod discovered her plot and had her executed in 28 BC, ending the Asmonean dynastic line. "Not through Mattathias, however, but through David was the Seed to come through whom all the world should be blessed. And God had still preserved the royal line, though now sunk in poverty and obscurity. The 'fulness of time' had almost come when the promise at last was to be fulfilled" (90-1).

Meanwhile, Herod (the "bloody Edomite") occupied David's throne, becoming more vile over time. Mariamne had borne him two sons, Alexander and Aristobulus, who were educated at Rome. Upon their return, Salome arranged to have them strangled (i.e. by accusing them of plotting for Herod's position). The boys' "half-brother Antipater, son of a former Idumean wife [of Herod's], Doris, had been named as Herod's successor in 11 BC, and in 6 BC the strangulation took place" (91). Shortly after this, Antipater was also executed for the same reason (Ironside implies that, though there was a semblance of law, the verdicts were unjust). Although Herod (and his family) was vile, he was a great builder, general, diplomat and legislator and greatly benefited the Jews materially (if not spiritually). "A lover of the arts and a patron of religion, he was, nevertheless, a monster of impiety, an Idumean Nero, who would stop at nothing to attain his selfish ends ... of being considered the ablest and wealthiest of the kings of the East" (91-2). Later known as Herod the Great, he rebuilt the temple in "unparallelled grandeur," boasting of outdoing Solomon himself.

It was in 6 BC (the year of the judicial murder of Herod's sons) that the angel of the Lord announced to Zecharias the birth of John the Baptist. Jesus was born in 4 BC. Herod [the guilty and corrupt] naturally feared the news of the wise men from the East of a coming new King of the Jews, and after being rebuffed in his honor-pretending inquiries, ordered the killing of all of Bethlehem's infants. Herod, and all like him, were "doomed to destruction, ... prolonged for a little season that repentance and remission of sins might be preached to all nations ere the King so long expected should fall like the mighty Stone from heaven on all the kingdoms of earth, and henceforth rule in righteousness and everlasting peace" (93).

As indicated in the Gospel of Matthew, Herod died while Joseph, Mary and Jesus were hiding in Egypt, and was succeeded by his son Archelaus. Ironside ends the story here, because it continues in the New Testament (ending the 400 silent years). Pastor Darryl's 3/21/04 sermon discussed Herod's sons, brothers Philip (NE regions), Antipater (N, Galilee), Archelaus (S, Judea), who inherited Herod's kingdom. Herod the Great had ruled all of Palestine, but his sons split the authority as follows: Antipater (or Antipas) got the northern Galilee and Peraea, Philip (and Lysanius) the northeast territories (Ituraea), and Archelaus the southern Judea and Samaria. Antipater's marriage to his brother Philip's wife, Herodias, led to John the Baptist's condemnation and later Herodias' daughter's (Salome, according to Josephus) request for John the Baptist's head on a platter (see Matt. 14:1-12). Pastor Darryl mentioned that the Romans (and Pontius Pilate) got a foothold when Philip's leadership faltered. The Worldbook Encyclopedia notes Herodias persuaded Antipater to ask the Roman emperor Caligula to make him king of all of Palestine. But Antipater's nephew Agrippa, falsely accused him of intrigue, and in AD 39 Caligula banished Antipater to Gaul, where he died the next year. Agrippa, educated at Rome, developed many noble connections there. When Caligula became emperor in AD 37, he granted Agrippa rule over the northeast territories, formerly held by Philip and Lysanius. In AD 39, when Antipater was banished, Caligula gave Galilee and Peraea to Agrippa, and added Judea and Samaria in AD 41, giving Agrippa the same territorial scope Herod the Great had ruled earlier (but this time under closer Roman control). Agrippa was one of the cruelest of his family, later killing the Apostle James and imprisoning Peter. His death is recounted in Acts 12:20-23). Agrippa II, son of Agrippa, was only 17 when his father died. For this reason, emperor Claudius refused to name him king of Palestine, later (AD 50) giving him rule over Chalcis, an area in Lebanon. Agrippa II was friendly to Rome. While visiting Festus, the Roman governor of Judea, he (and wife Bernice) was asked to listen to St. Paul's defense and appeal to Rome (Acts 25-26). Agrippa II tried unsuccessfully to dissuade the Jews from revolting in AD 66. When they did, he fought with the Romans to defeat them.

When Paul was arrested at the Temple in Jerusalem (Acts 21:27-36), the Romans (under tribune Claudius Lysias, Acts 23:26, 24:22) were protecting him from a Jewish mob intent on killing him for spreading "the Way," which they saw as subsersive of traditional Jewish ways. The Lord spoke to Paul in prison (Acts 23:11), telling him that, having born witness in Jerusalem, he must now do so in Rome. When a Jewish plot to kill Paul arose (Acts 23:12-22), Paul was sent to Felix, the Roman governor of Judea (prior to Festus), at Caesaria (Jewish wife Drusilla). Felix was apparently wanting a bribe from Paul, and kept him in custody (with some liberties) for two years, until he was replaced by Porcius Festus (Acts 24:27). Reminiscent of Jesus, Festus, finding no crime but not wanting to offend the Jews, appealed to Agrippa. Agrippa, likewise, sent Paul to Rome, since Paul had appealed to the emperor. Paul lived under house arrest with his soldier guard (Acts 28:16) for two years (Acts 28:30), preaching the gospel to any who would listen.

Ironside closes the chapter with this warning. The Jews were unable to recognize the Messiah due to their long years of spiritual decline. "They were punctilious about the services of the temple; fond of reasoning about the Scriptures; proud of their descent from the patriarchs; and in their self-righteous complacency, despising of their Gentile neighbors. But all this availed nothing when spiritual discernment was gone and religion a matter of ritual rather than of life. It is not necessary to press the lesson for our own times. He who sees it not himself would not heed it if another urged it upon him" (94).

• 01 Antipater d43 BC m. Cypros
  
  • 02 Pharsael* d40 BC
    
    • 03 Pharsael m. Salampsio
      
      • 04 Cypros m. Herod Agrippa I* d44 AD (son of her 1rst cousin)
        
  • 02 Herod the Great* 37-4 BC m1. ? m2. Mariamne d29 BC m3. Mariamne dau of Simon m4. Maltace m5. Cleopatra of Jerusalem
    
    • w/2nd wife Mariamne
      
    • 03 Alexander d6 BC m. Glaphyra
      
      • 04 Alexander
        
        • 05 Tigranes II*
          
          • 06 Alexander*
            
      • 04 Tigranes I* d36 AD
        
    • 03 Aristobulus d6 BC m. Berenice
      
      • 04 Herod d49 AD m. Mariamne (his 2nd cousin)
        
        • 05 Aristobulus d92 AD m. Salome (dau of his grandfather's half-brother)
          
      • 04 Herod Agrippa I* d44 AD m. Cypros (his father's 1rst cousin)
        
        • 05 Herod Agrippa II* d100 AD
          
      • 04 Aristobulus
        
      • 04 Herodias m1. Herod Philip I m2. Herod Antipas* (both half-brothers of her father)
        
    • w/3rd wife Mariamne
      
    • 03 Herod Philip I m. Herodias (his half-brother's daughter)
      
      • 04 Salome m1. Herod Philip II* (her father's half-brother) m2. Aristobulus d92 AD (grandson of another half-brother of her father)
        
    • w/4th wife Maltace
      
    • 03 Archelaus*
      
    • 03 Herod Antipas* m. Herodias (his half-brother's daughter)
      
    • w/5th wife Cleopatra
      
    • 03 Herod Philip II* d34 AD m. Salome (his half-brother's daughter)
      
  • 02 Joseph d38 BC
    
    • 03 Joseph m. Olympias
      
      • 04 Mariamne m. Herod d49 AD (her 2nd cousin)
        
  • 02 Pheroras d5 BC
    
  • 02 Salome m. Costobar
    

(from An Encyclopedia of World History, Ed. Wm. L. Langer, Houghton Mifflin, 1940/48/52/68/72 (2/104 Genealogy Tables)

V. The Literature of the Jews

The Lord himself declared "the Law, the Prophets and the Psalms" (having been settled in the time of Ezra and Nehemiah) to be the very word of God. The Jews held them sacred and never added to them after that time. The "voice of prophecy" ended at that time, not heard again until New Testament events (Luke 1:78). "It was the Roman Catholic Council of Trent that first had the temerity to include the Apocrypha among the books reputed to be God-breathed" (95). Jews and early Christians valued these books for instruction, but never tried to canonize them. Following is a brief description of the Apocryphal books, all "written in Greek in the days of the great literary awakening which took place when Grecian culture was almost idolized by many of the Jews" (96).

I. Esdras (Greek for Ezra): copies Ezra with added (dubious) material. Apparently produced to impress the educated Gentiles with God's care over the despised Jew.

II. Esdras: modelled on Daniel, Ezekiel, Zechariah by an obvious enthusiast, but contains many inacurrate or contradictory (to Scripture) statements.

Tobit: thoroughly unreliable though an entertaining literary work, a religious romance, supposedly the experiences of an Israelite (tribe of Naphtali) taken captive by the Assyrians, full of absurdities, yet teaching lessons of morality and true piety. Likely a Jewish nursery tale.

Judith: tells the story of a Jewish woman during the days of Nebuchadnezzar who seduces the heathen general Holofernes, then assassinates him in his sleep. Veracity unknown, but she does practice deception.

Esther: a blundering attempt to "fix" the canonical book Esther, which was long mistrusted due to its omission of the name of God.

The next 2 "are among the finest specimens of uninspired wisdom literature, and are worthy of being ranked with the Discourses of Epictetus, the Morals of Marcus Aurelius, and the Essays of Bacon, though they are greatly inferior to the inspired book of Proverbs" (99).

The Wisdom of Solomon:
Ecclesiasticus (or The Wisdom of Jesus [Greek form of Joshua] the Son of Sirach): A collection of wise sayings from the grandson of this Joshua, dated during the reign of Ptolemy Euergetes (during priesthood of Simon the Just).

Baruch: author dubiously claims to be Baruch the servant of Jeremiah, addresses the Jews about to be carried into Babylonian captivity.

Following are 3 tales added to Daniel:

The Song of the Three Holy Children: pretends to be the song (after Dan. 3:23) sung by the 3 young men as they walked unhurt in the fiery furnace.

The History of Susanna: claims to be a preface to Daniel in which the young Prophet wisely adjudicates between 2 lecherous elders and the virtuous Susanna.

(The History of the Destruction of) Bel and the Dragon: claims to belong at the end of Daniel, a wonder-tale like Tobit, with Daniel besting the Babylonian god Bel, but clearly shows Chaldean superstition regarding charms and magical preparations.

The Prayer of Manasses: wholly fanciful story of "the contrite supplication of Manasseh, the son of Hezekiah, upon his repentance," but insightfully portrays Jewish piety.

I. Maccabees: records the Jewish wars from the death of Alexander the Great to the priesthood of Simon, brother of Judas Maccabeus. Primary source for this book.

II. Maccabees: much less reliable than I. Macc., mixes history and legend, valued by RCC for its endorsement of unscriptural custom of prayers for the dead

There are also 3rd (fragmentary, legendary) and 4th (a lengthy, religious novel) Maccabees, not included in the Apocrypha. Other books long valued by the Jews but now seldom read or lost include the Book of Enoch, the Secrets of Enoch, the Book of Jubilees, the Testaments of the Twelve Patriarchs, Psalms of Solomon, Sibylline Oracles, Assumption of Moses, the Apocalypse of Elijah, the Apocalypse of Zephaniah and a few others mentioned by early Christian Fathers but apparently lost.

Henry Allan Ironside

(from Dict. of Chr. in Amer.) Henry "Harry" Allen Ironside (1876-1951), born in Toronto to Plymouth Brethren parents, Salvation Army, fundamentalist, Bible teacher, preacher, evangelist, pastor of Chicago's Moody Memorial Church 1930-48, 46 books, 31 pamphlets, grade school formal education, but read widely in history, literature, philosophy, theology, biblical studies, known for his "lively style and clear-cut interpretations".

(from Minor Prophets, 1909/86, Loizeaux Brothers, SBC, also 2 pics above and below) He had a "fondness for reading and an incredibly retentive memory ... his scholarship was well recognized in academic circles with Wheaton College awarding an honorary Litt. D. in 1930 and Bob Jones College an honorary D.D. in 1942 ... also appointed to the boards of numerous Bible institutes, seminaries and Christian organizations ... E. Schuyler English bio Ordained of the Lord ... 18 yrs at Moody Memorial Church, his only pastorate."

(from Minor Prophets back cover)

The book Jewish Backgrounds of the New Testament by J. Julius Scott Jr. (Baker, 1995, SBC library) also contains alot of information about this intertestamental period. He divides the era into the following 4 major periods (from ch 5, p73ff):

The Persian Period (539-331 BC)
- Cyrus 559-530 BC
- Cambyses 530-522
- Darius 522-486
- Xerxes (Ahasuerus) 486-465
- Artaxerxes I Longimanus 464-424
- Darius II Nothus 424-404
- Artaxerxes II Mnemon 404-358
- Artaxerxes III Ochus 358-338
- Darius III Codomannus 336-330
- Persian conquered by Alexander the Great 330

The Hellenistic Period (331-164 BC)
- Alexander the Great (d. 323)
- Ptolemaic Period (320-198)
-- Ptolemy I Lagi (Soter) 323-285
-- Ptolemy II Philadelphus 285-246
-- Ptolemy III Euergetes 246-221
-- Ptolemy IV Philopater 221-203
-- Ptolemy V Epiphanes 203-181
-- Ptolemy VI Philometer 181-145 -- Ptolemy VII Physcon 145-117
- Seleucid ["Syrian"] Period (198-164)
-- Seleucus I Nicator 312-280
-- Antiochus I Soter 280-261
-- Antiochus II Theos 261-247
-- Seleucus II Callinicus 247-226
-- Seleucus III Soter Ceraunos 226-223
-- Antiochus III the Great 223-187
-- Seleucus IV Philopater 187-175
-- Antiochus IV Epiphanes 175-163
-- Antiochus V Eupater 163-162
-- Demetrius I Soter 162-150
-- Alexander Balas 150-145
-- Demetrius II Nicator 145-138
-- (Antiochus VI Epiphanes Dionysus 145-142)
-- Antiochus VII Sidetes 138-129
-- Demetrius II (again) 129-125

The Hasmonean (Maccabean) Period (164-63 BC)
- Judas Maccabeus 164-160
- Jonathan 160-143
- Simon 143-134
- John Hyrcanus 134-104
- Aristobulus I 104-103
- Alexander Jannaeus 103-76
- Salome Alexandra 76-67
- Aristobulus II 67-63
- Hyrcanus II 63-40
- Antigonus Mattathias 40-37

The Roman Period (63 BC - AD 135)
- Herod the Great 37-4
- Sons of Herod the Great (Archelaus, Philip, Herod Antipas)
- Roman Procurators (Governors)
-- Pontius Pilate AD 26-36
- Herod Agrippa I (gson of Herod the Great, d. AD 44)
- Roman Procurators
-- Fadus 44-46
-- Tiberius Julius Alexander 46-48 (renegade Jewish governor)
-- Cumanus 48-52
-- Antonius Felix 52-59 (in NT as Paul's judge, "Felix, whose 3rd wife was Agrippa I's dau Drusilla, faced increasing insurgent activity, including the appearance of the infamous sicarii (daggar men or assassins). Paul was mistaken for one of them" 101. Hmmm, I wonder if the term Sicambrian is related to sicarii?)
-- Porcius Festus 59-62 (in NT as Paul's judge)
-- Albinus 62-64
-- Gessius-Florus 64-66
-- Jewish war w/Rome "The spark which ignited the explosion came in 66, when Gessius Florus insulted Jewish religious customs. The war raged until 70, when Jerusalem, the temple, and the Jewish state were reduced to ashes. It took another 3 yrs to eliminate the last vestige of Jewish resistance at Masada" (102).
- Herod Agrippa II (son of Agrippa I)

This book closely examines the prophecies of Daniel 9:21?-12?. Need to capture this further, but he looks at the fall of Judah (c600 BC), 70 yrs of captivity in Babylon, Daniel's reading of Jeremiah to detect the nearing return to Jerusalem to rebuild the Temple and city, the "70 weeks" (i.e. 490 yrs, 483 + 7 for final tribulation), starting in the year of Artaxerxes' decree (Dan. 9:25a) to rebuild the city (not just the Temple) on 5 Mar 444 and ending with Jesus' triumphal entry (9:25b, 30 Mar 30 AD, 173,880 days, or 483 360-day years) (The Future of Israel, John MacArthur Jr., Word of Grace, 1985, SBC).