Judas Maccabæus — Restoration of the Jewish Commonwealth (i)
By John Lord, LL. D.
AFTER the heroic ages of Joshua, Gideon, and
David, no warrior appeared in Jewish history
equal to Judas Maccabæus and his brothers in bravery,
in patriotism, and in noble deeds. They delivered the
Hebrew nation when it had sunk to abject submission
under the kings of Syria, and when its glory and
strength alike had departed. The conquests of Judas
especially were marvellous, considering the weakness of
the Jewish nation and the strength of its enemies. No
hero that chivalry has produced surpassed him in cour-
age and ability; his exploits would be fabulous and in-
credible if not so well attested. He is not a familiar
character, since the Apocrypha, from which our chief
knowledge of his deeds is derived, is now rarely read.
Jewish history resembles that of Europe in the Middle
Ages in the sentiments which are born of danger, oppres-
sion, and trial. As a point of mere historical interest,
the dark ages that preceded the coming of the Messiah
furnish reproachless models of chivalry, courage, and
magnanimity, and also the foundation of many of
those institutions that cannot be traced to the laws
of Moses.
But before I present the wonderful career of Judas
Maccabæus, we must look to the circumstances which
made that career remarkable and eventful.
On the return of the Jews from the Babylonian
captivity there was among them only the nucleus of a
nation: more remained in Persia and Assyria than re-
turned to Judæa. We see an infant colony rather than
a developed State; it was so feeble as scarcely to at-
tract the notice of the surrounding monarchies. In
all probability the population of Judæa did not num-
ber a quarter as many as those whom Moses led out of
Egypt; it did not furnish a tenth part as many fighting
men as were enrolled in the armies of Saul; it existed
only under the protection afforded by the Persian mon-
archs. The Temple as rebuilt by Nehemiah bore but
a feeble resemblance to that which Nebuchadnezzar de-
stroyed; it had neither costly vessels nor golden orna-
ments nor precious woods to remind the scattered and
impoverished people of the glory of Solomon. Although
the walls of Jerusalem were partially restored, its streets
were filled with the debris and ruins of ancient palaces.
The city was indeed fortified, but the strong walls and
lofty towers which made it almost impregnable were
not again restored as in the times of the old monarchy.
It took no great force to capture the city and demolish
the fortifications. The vast and unnumbered treas-
ures which David, Solomon, and Hezekiah had accu-
mulated in the Temple and the palaces formed no
inconsiderable part of the gold and silver that finally
enriched Babylonian and Persian kings. The wealth
of one of the richest countries of antiquity had been
dispersed and re-collected at Babylonia, Susa, Ecba-
tana, and other cities, to be again seized by Alexander
in his conquest of the East, then again to be hoarded
or spent by the Syrian and Egyptian kings who de-
scended from Alexander's generals, and finally to be
deposited in the treasuries of the Romans and the
Byzantine Greeks. Whatever ruin warriors may make,
whatever temples and palaces they may destroy, they
always spare and seize the precious metals, and keep
them until they spend them, or are robbed of them in
their turn.
Not only was the Holy City a desolation on the
return of the Jews, but the rich vineyards and olive-
grounds and wheat-fields had run to waste, and there
were but few to till and improve them. The few who
returned felt their helpless condition, and were quiet and
peaceable. Moreover, they had learned during their sev-
enty years' exile to have an intense hatred of everything
like idolatry,——a hatred amounting to fanatical fierce-
ness, such as the Puritan Colonists of New England had
toward Catholicism. In their dreary and humiliating
captivity they at length perceived that idolatry was the
great cause of all their calamities; that no national
prosperity was possible for them, as the chosen peo-
ple, except by sincere allegiance to Jehovah. At no
period in their history were they more truly religious
and loyal to their invisible King than for two hun-
dred years after their return to the land of their an-
cestors. The terrible lesson of exile and sorrow was
not lost on them. It is true that they were only a
"remnant" of the nation, as Isaiah had predicted,
but they believed that they were selected and saved
for a great end. This end they seemed to appreciate
now more than ever, and the idea that a great Deliverer
was to arise among them, whose reign was to be perma-
nent and glorious, was henceforth devoutly cherished.
A severe morality was practised among these returned
exiles, as marked as their faith in God. They were
especially tenacious of the laws and ceremonies that
Moses had commanded. They kept the Sabbath with
a strictness unknown to their ancestors. The pre-
served the traditions of their fathers, and conformed to
them with scrupulous exactness; they even went be-
yond the requirements of Moses in outward ceremonials.
Thus there gradually arose among them a sect ulti-
mately known as the Pharisees, whose leading pecul-
iarity was a slavish and fanatical observance of all the
technicalities of the law, both Mosaic and traditional;
a sect exceedingly narrow, but popular and powerful.
They multiplied fasts and ritualistic observances as the
superstitious monks of the Middle Ages did after them;
they extended the payment of tithes (tenths) to the
most minute and unimportant things, like the herbs
which grew in their gardens; they began the Sabbath
on Friday evening, and kept it so rigorously that no
one was permitted to walk beyond one thousand steps
from his own door.
A natural reaction to this severity in keeping minute
ordinances, alike narrow, fanatical, and unreasonable,
produced another sect called the Sadducees,——a revo-
lutionary party with a more progressive spirit, which
embraced the more cultivated and liberal part of the
nation; a minority indeed, a small party as far as
numbers went,——but influential from the men of
wealth, talent, and learning that belonged to it, con-
taining as it did the nobility and gentry. The mem-
bers of this party refused to acknowledge any Oral
Law transmitted from Moses, and held themselves
bound only by the Written Law; they were indiffer-
ent to dogmas that had not reason or Scripture to
support them. The writings of Moses have scarcely
any recognition of a future life, and hence the Saddu-
cees disbelieved in the resurrection of the dead,——for
which reason the Pharisees accused them of looseness
in religious opinions. They were more courteous and
interesting than the great body of the people who
favored the Pharisees, but were more luxurious in
their habits of life. They had more social but less
religious pride than their rivals, among whom pride
took the form of a gloomy austerity and a self-satisfied
righteousness.
Another thing pertaining to divine worship which
marked the Jews on their return from captivity was
the establishment of synagogues, in which the law
was expounded by the Scribes, whose business it was
to study tradition, as embodied by the Talmud. The
Pharisees were the great patrons and teachers of these
meetings, which became exceedingly numerous, espe-
cially in the cities. There were at one time four
hundred synagogues in Jerusalem alone. To these
the great body of the people resorted on the Sabbath,
rather than to the Temple. The synagogue, popular,
convenient, and social, almost supplanted the Temple,
except on grand occasions and festivals. The Temple
was for great ceremonies and celebrations, like a
mediæval cathedral,——an object of pride and awe,
adorned and glorious; the synagogue was a sort of
church, humble and modest, for the use of the people
in ordinary worship,——a place of religious instruction,
where decent strangers were allowed to address the
meetings, and where social congratulations and in-
quiries were exchanged. Hence, the synagogue rep-
resented the democratic element in Judaism, while
it did not ignore the Temple.
Nearly contemporaneous with the synagogue was the
Sanhedrin, or Grand council, composed of seventy-one
members, made up of elders, scribes, and priests,——
men learned in the law, both Pharisees and Sadducees.
It was the business of this aristocratic court to settle
disputed texts of Scripture; also questions relating
to marriage, inheritance, and contracts. It met in one
of the buildings connected with the Temple. It was
presided over by the high-priest, and was a digni-
fied and powerful body, its decisions being binding
on the Jews outside Palestine. It was not unlike
a great council in the early Christian Church for the
settlement of theological questions, except that it was
not temporary but permanent; and it was more ec-
clesiastical than civil. Jesus was summoned before it
for assuming to be the Messiah; Peter and John, for
teaching false doctrine; and Paul, for transgressing the
rules of the Temple.
Thus in one hundred and fifty or two hundred years
after the Jews returned to their own country, we see
the rise of institutions adapted to their circumstances
as a religious people, small in number, poor but free,
——for they were protected by the Persian monarchs
against heir powerful neighbors. The largest part
of the nation was still scattered in every city of the
world, especially at Alexandria, where there was a very
large Jewish colony, plying their various occupations
unmolested by the civil power. In this period Ewald
thinks there was a great stride made in sacred litera-
ture, especially in recasting ancient books that we
accept as canonical. Some of the most beautiful of
the Psalms were supposed to have been written at
this time; also Apocalypses, books of combined his-
tory and revelatory prophecy,——like Daniel, and simple
histories like Esther,——written by gifted, lofty, and
spiritual men whose names have perished, embodying
vivid conceptions of the agency of Jehovah in the af-
fairs of men, so popular, so interesting, and so religious
that they soon took their place among the canonical
books.
The most noted point in the history of the Jews
in the dark ages of their history, for two hundred years
after their return from Babylon and Persia, was the
external peace and tranquility of the country, favor-
able to a quiet and uneventful growth, like that of
Puritan New England for one hundred and fifty years
after the settlement at Plymouth,——making no history
outside of their own peaceful and prosperous life. They
had no intercourse with surrounding nations, but were
contented to resettle ancient villages, and devote them-
selves to agricultural pursuits. They were thus trained
by labor and poverty——possibly by dangers——to manly
energies and heroic courage. The formed a material
from which armies could be extemporized on any
sudden emergencies. There was no standing army as
in the times of David and Solomon, but the whole
people were trained to the use of military weapons.
Thus the hardy and pious agriculturalists of Palestine
grew imperceptibly in numbers and wealth, so as to
become once more a nation. In all probability this
unhistorical period, of which we know almost nothing,
was the most fruitful period in Jewish history for the
development of great virtues. If they had no heathen
literature, they could still discuss theological dogmas;
if they had no amusements, they could meet together
in their synagogues; if they had no king, they accepted
the government of the high-priest; if they had no
powerful nobles, they had the aristocratic Sanhedrin,
which represented their leading men; if they were dis-
posed to contention, as so many persons are, they could
dispute about the unimportant shibboleths which their
religious parties set up as matters of difference,——and
the more minute, technical, and insoluble these ques-
tions were, the fiercer probably grew the contests.
Such was the Hebrew commonwealth in the dark
ages of its history, under the protection of the Persian
kings. It formed a part of the province of Syria, but
the internal government was administered by the high-
priests. After the return from exile Joshua, Joachim,
and Eliashib successively filled the pontifical office.
The government thus was not unlike that of the popes,
abating their claims to universal spiritual dominion,
although the office of high-priest was hereditary. Je-
hoiada, son of Eliashib, reigned from 413 to 373, and
he was succeeded by his son Johanan, under whose
administration important changes toook place during the
reign of Artaxerxes III., called Ochus, the last but two
of the Persian monarchs before the conquest of Persia
by Alexander.
The Persians had in the mean time greatly degener-
ated in their religious faith and observances. Magian
rites became mingled with the purer religion of Zoro-
aster, and even the worship of Venus was not uncom-
mon. Under Cyrus and Darius there was nothing
peculiarly offensive to the Jews in the theism of Or-
muzd, which was the old religion of the Persians; but
when images of ancient divinities were set up by royal
authorities in Persepolis, Susa, Babylon, and Damascus,
the allegiance of the Jews was weakened, and repug-
nance took the place of sympathy. Moreover, a creat-
ure of Artaxerxes III., by the name of Bagoses, became
Satrap of Syria, and presumed to appoint as the high-
priest at Jerusalem Joshua, another son of Jehoiada,
and severally taxed the Jews, and even forced his way
into the Holy of Holies, the innermost sanctuary of the
Temple,——a sacrilege hard to be endured. This Ba-
goses poisoned his master, and in the year 338 B. C.
elevated to the throne of Persia his son Arses, who
had a brief reign, being dethroned and murdered by
his father. In 336 Darius III. became king, under
whom the Persian monarchy collapsed before the
victories of Alexander.
Judæa now came under the dominion of this great
conqueror, who favored the Jews, and on his death,
323 B. C., it fell to the possession of Laomedon, one of
his generals; while Egypt was assigned to Ptolemy
Soter, son of Lagus. Between these princes a war soon
broke out, and Laomedon was defeated by Nicanor,
one of Ptolemy's generals; and Palestine refusing to
submit to the king of Egypt, Ptolemy invaded Judæa,
besieged Jerusalem, and took it by assault on the
Sabbath, when the Jews refused to fight. A large
number of Jews were sent to Alexandria, and the
Jewish colony ultimately formed no small part of
the population of the new capital. Some eighty-thou-
sand Jews, it is said, were settled in Alexandria when
Palestine was governed by Greek generals and princes.
But Judæa was wrested from Ptolemy Lagus by An
tigonus, and again recovered by Ptolemy after the
battle of Ipsus, in 301 B. C. Under Ptolemy Egypt
became a powerful kingdom, and still more so under
his son Philadelphus, who made Alexandria the sec-
ond capital of the world,——commercially, indeed, the
first. It became also a great intellectual centre, and its
famous library was the largest ever collected in classi-
cal antiquity. This city was the home of scholars and
philosophers from all parts of the world. Under the
auspices of an enlightened monarch, the Hebrew Scrip-
tures were translated into Greek, the version being
called the Septuagint,——an immense service to sacred
literature. The Jews enjoyed great prosperity under
the Grecian prince, and Palestine was at peace with
powerful neighbors, protected by the great king who
favored the Jews as the Persian monarchs had done.
Under his successor, Ptolemy Euergetes, a still more
powerful king, the empire reached its culminating glory,
and was extended as far as Antioch and Babylon. Un-
der the next Ptolemy,——Philopater,——degeneracy set
in; but the empire was not diminished, and the Syrian
monarch Antiochus III., called the Great, was defeated
at the battle of Raphia, 217. Under the successor of
the enervated Egyptian king, Ptolemy V., a child five
years old, Antiochus the Great retrieved the disaster
at Raphia, and in 199 won a victory over Scopas the
Egyptian general, in consequence of which Judæa,
with Phœnicia and Coele-Syria, passed from the Ptol-
emies to the Seleucidæ.
Judæa now became the battle-ground for the con-
tending Syrian and Egyptian armies, and after two
hundred years of peace and prosperity her calamities
began afresh. She was cruelly deceived and oppressed
by the Syrian kings and their general, for the "kings
of the North" were more hostile to the Jews than the
"kings of the South." In consequence of the inces-
sant wars between Syria and Egypt, many Jews emi-
grated, and became merchants, bankers, and artisans
in all the great cities of the world, especially in Syria,
Asia Minor, Greece, Italy, and Egypt, where all de-
partments of industry were freely opened to them. In
the time of Philo, there were more than a million of
Jews in these various countries; but they remained
Jews, and tenaciously kept the laws and traditions
of their nation. In every large city were Jewish
synagogues.
It was under the reign of Antiochus IV., called
Epihanes, when Judæa was tributary to Syria, that
those calamities and miseries befell the Jews which
rendered it necessary for a deliverer to arise. Though
enlightened and a lover of art, this monarch was one
of the most cruel, rapacious, and tyrannical princes
that have achieved an infamous immortality. He be-
gan his reign with usurpation and treachery. Being
unsuccessful in his Egyptian campaigns, he vented his
wrath upon the Jews, as if he were mad. Onias III.
was the high-priest at the time. Antiochus dispos-
sessed him of his great office and gave it to his brother
Jason, a Hellenized Jew, who erected in Jerusalem a
gymnasium after the Greek style. But the king, a
zealot in paganism, bitterly and scornfully detested
the Jewish religion, and resolved to root it out. His
general, Apollonius, had orders to massacre the people
in the observance of their rites, to abolish the Temple
service and the Sabbath, to destroy the sacred books,
and introduce idol worship. The altar on Mount
Moriah was especially desecrated, and afterward dedi-
cated to Jupiter. A herd of swine were driven into
the Temple, and there sacrificed. This outrage was
to the Jews "the abomination of desolation," which
could never be forgotten or forgiven. The nation
rallied and defied the power of a king who could
thus wantonly trample on what was most sacred and
venerable.
Two hundred years earlier, resistance would have
been hopeless; but in the mean time the population
had quietly increased , and in the practice of those
virtues and labors which agricultural life called out,
the people had been strengthened and prepared to
rally and defend their lives and liberties. They were
still unwarlike, without organization or military hab-
its; but they were brave, hardy, and patriotic. Com-
pared, however, with the forces which would be arrayed
against them by the Syrian monarch, who was supreme
in western Asia., they were numerically insignificant;
and they were also despised and undervalued. They
seemed to be as sheep among wolves,——easy to be
intimidated and even exterminated.
The outrage in the Temple was the consummation of
a series of humiliations and crimes; for in addition to
the desecration of he Jewish religion, Antiochus had
taken Jeusalem with a great army, had entered into
the Temple, where the national treasures were depos-
ited (for it was the custom even among Greeks and
Romans to deposit the public money in the temples),
and had taken away to his capital the golden candle-
sticks, the altar of incense, the table of shew bread, and
the various vessels and censers and crowns which were
used in the service of God,——treasures that amounted
to one thousand eight hundred talents, spared by Alex-
ander. So that there came great mourning upon Israel
throughout the land, both for the desecration of sacred
places, the plunder of the Temple, and the massacre of
the people. Jerusalem was sacked and burned, women
and children were carried away as captives, and a great
fortress was erected on an eminence that overlooked
the Temple and city, in which was placed a strong
garrison. The plundered inhabitants fled from Jeru-
salem, which became the habitation of strangers, with
all its glory gone. "Her sanctuary was laid waste, her
feasts were turned into mourning, her Sabbath into a
reproach, and her honor into contempt." Many even
of the Jews became apostate, profaned the Sabbath,
and sacrificed to idols, rather than lose their lives;
for the persecution was the most unrelenting in the
annals of martyrdom, even to the destruction of
women and children.
The insulted and decimated Jews now rallied under
Mattathias, the founder of the Asmonean dynasty.
The immediate occasion of the Jewish uprising,
which was ultimately to end in national independ-
ence and in the rule of a line of native princes, was
as unpremeditated as the throwing out of the window
at the the council chamber at Prague those deputies who
supported the Emperor of Germany in his persecution
of the Protestants, which led to the Thirty Years' War
and the establishment of religious liberty in Germany.
At this crisis among the Jews, a hero arose in their
midst as marvellous as Gustavus Adolphus.
In Modin, or Modein, a town near the sea, but the
site of which is now unknown, there lived an old man
of a priestly family named Asmon, who was rich and
influential. His name was Mattathias, and he had five
grown-up sons, each distinguished for bravery, piety,
and patriotism. He was so prominent in his little city
for fidelity to the faith of his fathers, as well as for
social position, that when an officer of Antiochus came
to Modin to enforce the decrees of his royal master, he
made splendid offers to Mattathias to induce him to
favor the crusade against his countrymen. Mattathias
not only contemptuously rejected these overtures, but
he openly proclaimed his resolution to adhere to his
religion,——a man who could not be bribed, and who
could not be intimidated. "Be it far from us," he said,
"to forsake law and ordinances. We will not hearken
to the king's words, to turn aside to the right hand
or to the left."
When he had thus given noble attestation of his
resolution to adhere to the faith of his fathers, there
came forward an apostate Jew to sacrifice on the
heathen altar, which it seemed was erected by royal
command in all cities and towns of Judæa. This
so inflamed the indignation of the brave old man that
he ran and slew the Jew upon the altar, together wit
the king's commissioner, and pulled down the altar.
For this, Mattathias was obliged to flee, and he es-
caped to the mountains, taking with him his five sons
and all who would join the standard of revolt, crying
with a loud voice, "Let every one zealous for the Law
follow me!" A considerable multitude fled with him
to the wilderness of Judæa, on the west of the Dead Sea,
taking with them their wives and children and cattle.
But this flight from persecution speedily became known
to the troops that were quartered on Mount Zion, a
strong fortress which controlled the Temple and city,
and a detachment was sent i pursuit. The fugitives,
zealous for the Law, refused to defend themselves on
the Sabbath day, and the result was that they all
perished, with their wives and children. Their fate
made such a powerful impression on Mattathias, that
it was resolved henceforth to fight on the Sabbath
day if attacked. The patriots had to choose between
two alternatives,——to be utterly rooted out, or to
defend themselves on the Sabbath, and thus violate
the letter of the Law. Mattathias was sufficiently
enlightened to perceive that fighting on the Sabbath,
if attacked, was a supreme necessity remembering
doubtless that Moses recognized the right of necessary
work even on the sacred day of rest. The law of self-
defence is an ultimate one, and appeals to the conscious-
ness of universal humanity. Strange as it may seem,
the Sabbath has ever been a favorite day with generals
to fight grand battles in every Christian country.
Mattathias, although a very old man, now put forth
superhuman energies, raised an army, drove the per-
secuted soldiers out of the country, pulled down the
heathen altars, and restored the Law; and when the
time came for him to die, at the age of one hundred
and forty-five years,——if we may credit the history,
for Josephus and the Apocrypha are here our chief
authorities,——he collected around him his five sons, all
wise and valiant men, and enjoined them to be united
among themselves, and to be faithful to the Law,——
calling to their minds the noted examples from the He-
brew Scriptures, Abraham, Joseph, Joshua, David, Eli-
jah, who were obedient to the commandments of God.
He did not speak of patriotism, although an intense
lover of his country. He exhorted his sons to be
simply obedient to the Law,——not, probably, in the
restricted and literal sense of the word but in the
idea of being faithful to God, even as Abraham was
obedient before the law was given. The glory which
he assured them they would thus win was not the éclat
of victory, or even of national deliverance, but the
imperishable renown which comes from righteousness.
He promised a glorious immortality to those who fell
in battle in defence of the truth and of their liberties,
reminding us of the promises which Mohammed made
to his followers. But the great incentive to bravery
which he urged was the ultimate reward of virtue,
which runs through the Scriptures, even the favor of
ladies, the praise of knights, and the friendship of
princes; the reward of modern generals is exaltation
in popular estimation, the increase of political power,
the accumulation of wealth, and sometimes the con-
sciousness of rendering important services to their
country,——an exalted patriotism, such as marked
Washington and Cromwell. But the reward which
the Jewish hero promised was loftier,——even that of
the divine favor.
The aged Mattathias, having thus given his last
counsels to his sons, recommended the second one,
Simon, or Simeon, as the future head of the family,
to whose wisdom the other brothers were to defer,——
a man whose counsel would be invaluable. The third
brother, Judas, a mighty warrior from his youth, was
appointed as the leader of the forces to fight the battles
of the people,——the peculiar vocations of Saul and of
David, for which they were selected to be kings.
On the death of Mattathias, mourned by all Israel
as Samuel was mourned, at the age of one hundred
and forty-five, and buried in the sepulchre of his
fathers at Modin, Judas, called "The Maccabæus"
("The Hammer," as some suppose), rose up in his
stead; and all his brothers helped him, and all his
father's friends, and he fought with cheerfulness the
battles of Israel. He put on armor as a hero, and
was like a lion in his acts, and like a lion's whelp
roaring for prey. He pursued and punished the
Jewish transgressors of the Law, so that they lost
courage, and all the workers of iniquity were thrown
into disorder, and the work of deliverance prospered
in his hands. Like Josiah he went through the cities
of Judah, destroying the heathen and the ungodly.
The fame of his exploits rapidly spread through the
land, and Apollonius, military governor of Samaria,
collected an army and marched against a man who
with his small forces set at defiance the sovereignty
of a mighty monarch. Judas attacked Apollonius,
slew him, and dispersed his army. Ever afterward he
was girded with the sword of the Syrian,——a weapon
probably adorned wit jewels. and tempered like the
famous Damascus blades.
Seron, a general of higher rank, the commander-
in-chief of the Syrian forces in Palestine, irritated at
the defeat and death of Apollonius, the following year
marched with a still greater army against Judas. The
latter had with him only a small company, who were
despondent in view of the great array of their heathen
enemies, and moreover faint from having not eaten
anything that day. But the heroic leader encouraged
his men, and, undaunted in the midst of overwhelming
danger, resolved to fight, trusting for aid from the God
of battles; for "victory," said he, "is not through the
multitude of an army, but from heaven cometh the
strength." This resolution to fight against overwhelm-
ing odds would be audacity in modern warfare, which
is perfected machinery, making one man with relia-
ble weapons as good as another, and success to be
chiefly determined by numbers skilfully posted and
maneuvered according to strategic science; but in
ancient times personal bravery, directed by military
genius and aided by fortunate circumstances, fre-
quently prevailed over the force of multitudes, espe-
cially if the latter were undisciplined or intimidated
by superstitious omens,——as evinced by Alexander's
victories, and those of Charles Martel and the Black
Prince in the Middle Ages. The desperate valor of
Judas and his small band was crowned with complete
success. Seron was defeated with great loss, is army
fled, and the fame of Judas spread far and wide.
His name became a terror to the nations.
from Beacon Lights of History, by John Lord, LL. D.,
Volume I, Part II: Jewish Heroes and Prophets, pp. 367 - 388
©1883, 1888, by John Lord.
©1921, By Wm. H. Wise & Co., New York
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