The Maccabean Revolt

2002-06-04

Introduction

The Maccabean period in Jewish history is another epoch that characterizes the sinusoidal effect of Israel’s relationship with God. Hellenism, brought in by Alexander the Great in the fourth century B.C., stretched all over the east, as far as the Indus River. Eastern thought and culture would change, and naturally, Hellenism took a great toll on Hebrew culture and religion. Regardless of what happened, however, it is certain that God kept faithful servants that would serve Him and not compromise spiritually as their fathers did in prior times. During the Intertestamental period, there is much that is similar to the time periods in the Old Testament. From the time of the Judges until the time of the return from the exile, Israel would trust God the most during the harrowing times. They likewise would compromise religiously once they rested from their trials. This is a human, not merely a Jewish, phenomenon.

Historical Discussion

Hellenism was social and cultural imperialism that was described by Scott as a “new world force” that “no group could escape” (Scott 79). It was not long before this force crept up throughout the hill country of Judea. Since they were caught between the Seleucid and Ptolemaic empires, Israel was involved in the world affairs of the day. Battles would take place there between the empires. During the Ptolemaic rule, Jewish people were brought to Alexandria, which assimilated them into Hellenistic culture. Probably in the third century B.C., the Septuagint was translated, the notable Greek translation of the Hebrew Scriptures. Opposition to these changes seems minimal during this period. They enjoyed religious freedom, but suffered economic oppression.

In 198 B.C., Antiochus III defeated Ptolemy V and gained control of the ‘Land Between.’ The relations between Antiochus III and the Jewish people were not harsh; he supported the Temple with contributions and reduced tribute. This marked the beginning of the shift to Seleucid control of Palestine. Being the ‘Land Between,’ however, caused Israel to be in the middle of bitter conflicts. At the rising of Antiochus IV Epiphanes, life for the Jews became more difficult. He had a message of Hellenism to spread throughout his empire.

Antiochus’ wars with Egypt cost more than ordinary tribute might allow, and he took treasure from the Temple (Bruce 140). Antiochus, taking advantage of the Romans’ preoccupation with the Third Macedonian War, took Memphis and crowned himself king. He attempted the same when moving onward to Alexandria to take it. However, Laenes from Rome, after the victory at Pydna, came to Egypt to confront him. He forced him to retreat to his homeland. Rumors came to Jerusalem that Antiochus was dead, and the people started what was thought to be an uprising. Antiochus returned northward, and in great rage, did terrible things in Jerusalem.

Antiochus returned to Jerusalem in an attempt to destroy Jewish religion. This religion was thought to inhibit the spread of Hellenism (Scott 82). Festivals, Sabbaths, and sacrifice were outlawed. He set up an abomination of desolation, which was Zeus worship and established sacrifice of unclean animals. He believed that he was the manifestation of Zeus. A mingling of anger and pride brought about these horrifying events.

In those days, Mattathias son of John separated together with his sons from the idolatrous sacrifices in Modein (1 Maccabees 1:16-22). In his anger, he killed a Jew who took part of this new spiritual harlotry. Many Hasidim joined his group as well, which began a rebellion. Many of the Hasidim that fled to the caves would not meet with the king’s men on the Sabbath, and therefore died because of their steadfast adherence to the law of the Sabbath (1 Maccabees 2:38).

Judas Maccabeus was a brilliant guerilla war strategist. His successes brought many sympathizers forward, which made the rebellion not one to be underestimated (Bruce 150). The precarious international condition also allowed for this rebellion to work; the Seleucids could not fight them as strongly as they would otherwise (Scott 83). The Jews would not have revolted any earlier due to the might that Antiochus had put into his forces. After three years of the anti-religious decrees, the Temple was cleansed, and the following year, the ban was removed.

For most of the followers of Judas, they continued to want political freedom from the Seleucids as well. Under Simon, they were freed from tribute payments (Scott 84). In 1 Maccabees 13:41, “the yoke of the Gentiles was removed from Israel.” In the following verse, records and contracts were written counting years from Simon’s victory, calling him “high priest, governor, and leader.” Seleucids no longer were any threat to the Jewish people.

John Hyrcanus came to power after him, and acted as a king. Beginning from this point, he and his dynasty became enemies of the Pharisees. The implications that one sees in this is the shift of attention was more political rather than theological. His successor Aristobulus claimed to be king, bearing the title Philhellene. His successor, Alexander Jannaeus, became both king and high priest. Within a few generations, one can see that the political power and favor in secular affairs were most important.

During these times, sects began to form within the faith. The Sadducees were often wealthier aristocrats that were concerned with political power. Essenes moved out to Qumran and separated themselves from the society of the day. There was a growing sense of evil in the land because of the secularization of the Hasmonean dynasty.

With these things in mind, it is important to notice the inconsistent spirituality that existed during this period. Hellenistic culture, the very enemy that Judas and his brothers were fighting against, became the very thing that Aristobulus embraced years later.

Biblical Correlation

As formerly said, this kind of shift of Israel’s faithfulness is not new. Israel is not an island; they are influenced by pagan cultures that live around them. The first generation that entered the Promised Land adopted pagan religions of fertility. Yet, invaders would then oppress them, and a deliverer would rise up to save them. Once the judge was gone, the apostasy would begin all over again. During the days of the kings of Israel, there was a gradual yet dramatic shift in their faithfulness. Take for example, Jeroboam son of Nebat. He was promised the northern kingdom by God, yet when he became king (1 Kings 11:31 ff), he made images of God in the form of calves (1 Kings 12:28). A few generations later, Ahab married a foreigner who introduced Baal worship in Israel (1 Kings 16:31). Likewise, Jesus says, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15). The concept is still there: sin and destruction rush in when there is any toleration of it. This is what we see here is the Hasmonean dynasty; their priorities began to change once they were given rest in the land.

In our churches today, we need to be critical of ourselves. Christians are no different today from those people in the Old Testament and the Intertestamental period. Sin can maneuver its way into our lives if we are not careful. Take one example: in our culture, we are surrounded by many kinds of media such as the television and the computer that increases the speed of communication. These things can be helpful, yet at the same time, it can be an avenue for sin. It also teaches us to be reliant on technology. There are a myriad of examples like this in our culture, and one ought to be careful not to be absorbed by the world and its system. For it is written, “Ye shall be holy: for I the Lord your God am holy” (Leviticus 19:2). The church needs to follow this command just as it was commanded to Israel 3500 years ago; there is no room for compromise.

Bibliography

Bruce, F. F. Israel and the Nations From the Exodus to the Fall of the Second Temple. Grand Rapids: William B. Eerdmans, 1963.

Scott, J. Julius Jr. Jewish Backgrounds of the New Testament. Grand Rapids: Baker, 2001.