Ancient States and Empires. John Lord
is probably this stern law, which prevents the Jews from marriage with foreigners, that has preserved their nationality, in all their wanderings and misfortunes, more than any other one cause.
Nehemiah. Rebuilding of Jerusalem. Revival of ancient laws.
A renewed commission granted to Nehemiah, B.C. 445, resulted in a fresh immigration of Jews to Palestine, in spite of all the opposition which the Samaritan and other nations made. Nehemiah was cup-bearer to the Persian king, and devoted to the Persian interests. At that time Persia had suffered a fatal blow at the battle of Cindus, and among the humiliating articles of peace with the Athenian admiral was the stipulation that the Persians should not advance within three days' journey of the sea. Jerusalem being at this distance, was an important post to hold, and the Persian court saw the wisdom of intrusting its defense to faithful allies. In spite of all obstacles, Nehemiah succeeded, in fifty-two days, in restoring the old walls and fortifications; the whole population, of every rank and order having devoted themselves to the work. Moreover, contributions for the temple continued to flow into the treasury of a once opulent, but now impoverished and decimated people. After providing for the security of the capital and the adornment of the temple, the leaders of the nation turned their attention to the compilation of the sacred books and the restoration of religion. Many important literary works had been lost during their captivity, including the work of Solomon on national history, and the ancient book of Jasher. But the books on the law, the historical books, the prophetic writings, the Psalms, Proverbs, Ecclesiastes, and the Songs of Solomon, were collected and copied. The law, revised and corrected, was publicly read by Ezra; the Feast of Tabernacles was celebrated with considerable splendor; and a renewed covenant was made by the people to keep the law, to observe the Sabbath, to avoid idolatry, and abstain from intermarriage with strangers. The Jewish constitution was restored, and Nehemiah, a Persian satrap in reality, lived in a state of considerable magnificence, entertaining the chief leaders of the nation, and reforming all disorders. Jerusalem gradually regained political importance, while the country of the ten tribes, though filled with people, continued to be the seat of idolaters.
Obscurity of Jewish history after Nehemiah.
On the death of Nehemiah, B.C. 415, the history of the Jews becomes obscure, and we catch only scattered glimpses of the state of the country, till the accession of Antiochus Epiphanes, B.C. 175, when the Syrian monarch had erected a new kingdom on the ruins of the Persian empire. For more than two centuries, when the Greeks and Romans flourished, Jewish history is a blank, with here and there some scattered notices and traditions which Josephus has recorded. The Jews, living in vassalage to the successors of Alexander during this interval, had become animated by a martial spirit, and the Maccabaic wars elevated them into sufficient importance to become allies of Rome—the new conquering power, destined to subdue the world. During this period the Jewish character assumed the hard, stubborn, exclusive cast which it has ever since maintained—an intense hostility to polytheism and all Gentile influences. The Jewish Scriptures took their present shape, and the Apocryphal books came to light. The sects of the Jews arose, like Pharisees and Sadducees, and religious and political parties exhibited an unwonted fierceness and intolerance. While the Greeks and Romans were absorbed in wars, the Jews perfected their peculiar economy, and grew again into political importance. The country, by means of irrigation and cultivation, became populous and fertile, and poetry and the arts regained their sway. The people took but little interest in the political convulsions of neighboring nations, and devoted themselves quietly to the development of their own resources. The captivity had cured them of war, of idolatry, and warlike expeditions.
Obscurity and growth of the Jews.
During this two hundred years of obscurity, but real growth, unnoticed and unknown by other nations, a new capital had arisen in Egypt; Alexandria became a great mart of commerce, and the seat of revived Grecian learning. The sway of the Ptolemaic kings, Grecian in origin, was favorable to letters, and to arts. The Jews settled in their magnificent city, translated their Scriptures into Greek, and cultivated the Greek philosophy.
The ascendency of the high priests.
Meanwhile the internal government of the Jews fell into the hands of the high priests—the Persian governors exercising only a general superintendence. At length the country, once again favored, was subjected to the invasion of Alexander. After the fall of Tyre, the conqueror advanced to Gaza, and totally destroyed it. He then approached Jerusalem, in fealty to Persia. The high priest made no resistance, but went forth in his pontifical robes, followed by the people in white garments, to meet the mighty warrior. Alexander, probably encouraged by the prophesies of Daniel, as explained by the high priest, did no harm to the city or nation, but offered gifts, and, as tradition asserts, even worshiped the God of the Jews. On the conquest of Persia, Judea came into the possession of Laomedon, one of the generals of Alexander, B.C. 321. On his defeat by Ptolemy, another general, to whom Egypt had fallen as his share, one hundred thousand Jews were carried captive to Alexandria, where they settled and learned the Greek language. The country continued to be convulsed by the wars between the generals of Alexander, and fell into the hands, alternately, of the Syrian and Egyptian kings—successors of the generals of the great conqueror.
Persecution of the Jews by Antiochus.
On the establishment of the Syro-Grecian kingdom by Seleucus, Antioch, the capital, became a great city, and the rival of Alexandria. Syria, no longer a satrapy of Persia, became a powerful monarchy, and Judea became a prey to the armies of this ambitious State in its warfare with Egypt, and was alternately the vassal of each—Syria and Egypt. Under the government of the first three Ptolemies—those enlightened and magnificent princes, Soter, Philadelphus, and Evergetes, the Jews were protected, both at home and in Alexandria, and their country enjoyed peace and prosperity, until the ambition of Antiochus the Great again plunged the nation in difficulties. He had seized Judea, which was then a province of the Egyptian kings, but was defeated by Ptolemy Philopator. This monarch made sumptuous presents to the temple, and even ventured to enter the sanctuary, but was prevented by the high priest. Although filled with fear in view of the tumult which this act provoked, he henceforth hated and persecuted the Jews. Under his successor, Judea was again invaded by Antiochus, and again was Jerusalem wrested from his grasp by Scopas, the Egyptian general. Defeated, however, near the source of the Jordan, the country fell into the hands of Antiochus, who was regarded as a deliverer. And it continued to be subject to the kings of Syria, until, with Jerusalem, it suffered calamities scarcely inferior to those inflicted by the Babylonians.
The reign of the high priests. Their turbulent reigns. Popular tumults. Misery of the Jews.
It is difficult to trace, with any satisfaction, the internal government of the Jews during the two hundred years when the chief power was in the hands of the high priests—this period marked by the wars between Syria and Egypt, or rather between the successors of the generals of Alexander. The government of the high priests at Jerusalem was not exempt from those disgraceful outrages which occasionally have marked all the governments of the world—whether in the hands of kings, or in an oligarchy of nobles and priests. Nehemiah had expelled from Jerusalem, Manasseh, the son of Jehoiada, who succeeded Eliashib in the high priesthood, on account of his unlawful marriage with a stranger. Manasseh, invited to Samaria by the father of the woman he had married, became high priest of the temple on Mount Gerizim, and thus perpetuated the schism between the two nations. Before the conquests of Alexander, while the country was under the dominion of Persia, a high priest by the name of John murdered his brother Jesus within the precincts of the sanctuary, which crime was punished by the Persian governor, by a heavy fine imposed upon the whole nation. Jaddua was the high priest in the time of Alexander, and by his dignity and tact won over the conqueror of Asia. Onias succeeded Jaddua, and ruled for twenty-one years, and he was succeeded by Simon the Just, a pontiff on whose administration Jewish tradition dwells with delight. Simon was succeeded by his uncles, Eleazar and Manasseh, and they by Onias II., son of Simon, through whose misconduct, or indolence, in omitting the customary tribute to the Egyptian king, came near involving the country in fresh calamities—averted, however, by his nephew Joseph, who pacified the Egyptian court, and obtained the former generalship of the revenues of Judea, Samaria, and Phœnicia, which he enjoyed to the time of Antiochus the Great. Onias II. was succeeded by his son Simon, under whose pontificate the