History of the Jews, Part 1: Antiochus Epiphanes to Pompey (175-63 B.C.)
Important Highlights from the Second Temple Period for Studying Jesus and the Gospels
Introduction
If you’re a history buff, then you’ll enjoy this series of posts on the History of the Jews as background to Jesus and the Gospels. The primary source collection I’m using as a guide begins with Antiochus Epiphanes, but I wanted to provide a bit more context. Let’s go back to the Second Temple Period for a moment. Solomon’s temple was destroyed by the Babylonians in 586/587 B.C. This began the era of the Second Temple, and in this time various forms of Judaism existed after the Jews returned to their land in 530 B.C. during which they began rebuilding the temple circa 515 B.C. (recorded in Ezra-Nehemiah). This period ends with the destruction of this second, rebuilt temple in A.D. 70 by Rome during the Jewish-Roman wars.
Here’s a brief chronological sketch of the political progression of the Second Temple Period:
Persian Empire
Hellenism
Hasidism/Hasmonean
Romanization
The selection of primary sources I’m covering doesn’t seem to mention the Hasidim,1 nor will I mention them specifically. They are related to the Hasmonean dynasty, which I will cover. For now, there are four major and corresponding political divisions:
Jews Under Persian Rule & Empire (ca. 424-331 B.C.)
Alexander the Great and The Hellenistic Period (331-167 B.C.)
Maccabean Revolt and Hasmonean Dynasty (167-63 B.C.)
Roman Period Through to the New Testament Era (63 B.C.)
Antiochus Epiphanes to Pompey (175-63 B.C.)
During the rebuilding of the temple, the Jews were under Persian rule and empire until about 331 B.C. This date is significant in Western civilization, and indeed in all of world history because it’s effectively the year Alexander the Great’s Hellenistic dominion began. In a nutshell, Alexander’s spread of Hellenism is about forcing Greek ideals, beliefs, and practices, on his subjects. Alexander dies in 323 B.C. and two of his generals take over his mission and empire, Seluceus in Syria and Ptolemy in Egypt. When it came to Palestine, the Ptolemies ruled for a while at first, but in 175 B.C. the Seleucids gained control.
Increasing Hellenization in Jewish Society
2 Maccabees 4:7-15, tells us about the first Seleucid ruler Antiochus who humbly called himself ‘Epiphanes’ (as in an epiphany or ‘manifestation of God’). Importantly, Antiochus supported and perpetuated Hellenism in Israel, and appointed a high priest named Jason who “at once shifted his countrymen over to the Greek way of life” (2 Macc 4:10). Hellenism was a pagan influence, which had seeped into the powerful position of the high priest, and so many Jews resisted. Antiochus pushed his Hellenistic agenda so far as to do the unthinkable.
December 167 B.C., “Abomination of Desolation”
The Roman loyalist and Jewish historian Josephus gives an account of this unthinkable act that came to be known as the “Abomination of Desolation” (cf. Daniel’s prophecy, especially chapters 9, 11-12), which is the desecration of the Temple. In December (Kislev) of 167 B.C., Antiochus pillaged and damaged just about anything he wanted, which ended with the unthinkable, both horrific and, indeed, abominable.
And when the king had built an idol altar upon God’s Altar, he slew swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods; and made them build temples, and raise idol altars, in every city and village, and offer swine upon them every day. He also commanded them not to circumcise their sons, and threatened to punish any that should be found to have transgressed his injunction. He also appointed overseers, who should compel them to do what he commanded.2
But not all Jews complied. Many resisted Antiochus but at their suffering and peril. These were Jewish martyrs who are not talked about in Christian circles today, but the Jews remember fondly. Their obedience to the Torah and disobedience to the king resulted in
miseries and bitter torments, for they were whipped with rods and their bodies were torn to pieces, and were crucified while they were still alive and breathed: they also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as they were upon the crosses. And if there were any sacred book of the law found, it was destroyed; and those with whom they were found miserably perished also.3
As gruesome as it is, it’s important to understand their suffering because this is the legacy and generational trauma that Jesus and his followers would have known and learned from their community. They knew that the story didn’t end in martyrdom and that all the resisters were wiped out. For those who survived the martyrs, this fomented a rebellion.
The Maccabean Revolt and the Temple’s Rededication
1 Maccabees 2:1-18 tells us that among the resisters were Mattathias and his sons, and shortly after led a revolt on the third anniversary of the desecration of the Temple. This is called the Maccabean revolt. Mattathias and the revolters were zealous followers of Torah, standing on “the covenant of [their] fathers” (1 Macc 2:20). They were not going to “desert the law and the ordinances” (1 Macc 2:21) of the Lord. The revolt was successful, though also gruesome, and Mattathias’ son, Judas (‘the Hammer’) Maccabee regained control of the Temple in 164. This led to the temple’s rededication in December 164 B.C., the third anniversary of the “abomination of desolation.” This glorious moment and ceremony is recorded in 1 Maccabees 4:36-59. This celebration became what we know today as Hanukkah, which is still observed by Jews around the world. After the rededication, the Jews experienced a time of relative (very relative) peace and independence for the next century.
Pompey and the Romanization of Palestine
Descendents of the Maccabees (Jonathan and Simon Maccabee) had begun the Hasmonean dynasty during these years of independence. Among the Hasmonean heirs who had the right to rule around the mid to early 60s B.C. were Aristobulus II and Hyrcanus II, and there was a power struggle. For the sake of brevity, this struggle caught the attention of a new and mighty empire that was taking the ancient world by storm: Rome. In 63 B.C., General Pompey took Jerusalem, and Palestine became occupied under the Roman Empire. This is recorded in Josephus’ War of the Jews, 1.7.1-6 §§ 141-53 and 1.7.7 §§ 155-157.
Rome typically divided the territories they conquered into regions or provinces and appointed “client-kings” over them. Beginning around 63 B.C., Antipater (the ‘Tetrarch’, Herod the Great’s father) becomes Palestine’s client-king, which lasts until 43 B.C. Judaism during this time became legalized in the empire, what Rome called a religio licita (‘lawful religion’). It’s Antipater’s son, Herod the Great who is the next major figure in our primary source text, and it’s to him that we look at in the next post. I could have said more, especially from Josephus’ accounts, but I thought these were some of the important highlights. How do you see the background of the Jesus and the Gospels now? Does it help you understand the Jewish context better? Does it help you humanize Jesus, his followers, and their Jewish opponents? Let’s keep learning and digging even deeper into the primary sources for studying the New Testament.
This group or sect of Judaism is particularly relevant for understanding the debates around the origins of the Pharisees. Click and see my post “Who Were the Pharisees.”
Josephus, Antiquities of the Jews, 12.5.4 §§ 253-54.
Josephus, Ant. 12.5.4 §§ 255-56.