By Author [ A  B  C  D  E  F  G  H  I  J  K  L  M  N  O  P  Q  R  S  T  U  V  W  X  Y  Z |  Other Symbols ]
  By Title [ A  B  C  D  E  F  G  H  I  J  K  L  M  N  O  P  Q  R  S  T  U  V  W  X  Y  Z |  Other Symbols ]
  By Language
all Classics books content using ISYS

Download this book: [ ASCII ]

Look for this book on Amazon

We have new books nearly every day.
If you would like a news letter once a week or once a month
fill out this form and we will give you a summary of the books for that week or month by email.

Title: Stories of the Wars of the Jews
Author: A. L. O. E.
Language: English
As this book started as an ASCII text book there are no pictures available.

*** Start of this LibraryBlog Digital Book "Stories of the Wars of the Jews" ***

This book is indexed by ISYS Web Indexing system to allow the reader find any word or number within the document.

JEWS ***

Transcriber’s Notes:

  Underscores “_” before and after a word or phrase indicate _italics_
    in the original text.
  Small capitals have been converted to SOLID capitals.
  Illustrations have been moved so they do not break up paragraphs.
  Footnotes have all been moved to the end of the text.
  Antiquated spellings have been preserved.
  Typographical errors have been silently corrected.

[Illustration: MOURNING OF MORDECAI AND THE JEWS. _Page 31._]

                            STORIES OF THE
                           WARS OF THE JEWS


                              A. L. O. E.


                       EDINBURGH; AND NEW YORK.



The works which I have chiefly consulted in compiling the following
sketch, have been (in addition to the Holy Scriptures) the books of
the Apocrypha, Josephus’ Wars of the Jews, the elaborate writings of
Prideaux, and a small volume on the history of the Hebrews, published
some years ago in India.

There is no history more fraught with interest, or conveying more
important lessons, than that of God’s chosen nation. There are no
annals which display instances of more heroic courage, faith, and
self-devotion,—alas! of darker apostasy and crime,—than those of the
descendants of Abraham.

May the reader rise from the perusal of this brief sketch with a
deeper sense of the mercy and justice of God, as revealed in His
dealings towards His people; and a fervent prayer for the hastening of
that day when the Lord’s gracious promise shall be fulfilled:—

“_I will pour upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of supplications; and they shall
look upon Me whom they have pierced, and they shall mourn for Him, as
one mourneth for his only son, and shall be in bitterness for Him,
as one that is in bitterness for his first-born. I am returned unto
Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be
called, A city of truth; and the mountain of the Lord of hosts, The
holy mountain._”

    A. L. O. E.


For the sins of His people the Lord had stricken Jerusalem, and given
up Judea into the hands of the heathen. The judgments of God had first
fallen on the kingdom of the ten tribes; as they had been foremost
in the sin of idolatry, so they had first met its awful punishment.
Shalmaneser, king of Assyria, had attacked Samaria (724 B.C.), and
after a siege of nearly three years had taken the city, and carried
Israel into captivity, with Hoshea its king.

The punishment of the kingdom of Judah had been for some time deferred.
While such monarchs as the pious Hezekiah and the faithful Josiah had
sat on the throne of their ancestor David, God’s mercy had guarded
Jerusalem from her foes; but since the time of these virtuous rulers,
tyrants had arisen, who set not God before their eyes; princes and
people had combined to break the laws of the Almighty, and despise the
counsel of the Most High. The vine which the Lord had brought from
Egypt, and had planted and watered with such tender care, had brought
forth the _wild grapes_ of rebellion and idolatry. The mandate had not
gone forth, “_Cut it down, why cumbereth it the ground?_” but the Lord
had said in His anger, “_I will take away the hedge thereof, and it
shall be eaten up; and break down the wall thereof, and it shall be
trodden down. And I will lay it waste_” (Isa. v. 5, 6). In 606 B.C.,
Nebuchadnezzar carried captive to Babylon some of the most illustrious
of the children of Judah, and subjected Jehoiakim their king to his
power. In 599 B.C., the Assyrian monarch besieged and took Jerusalem,
then under the sway of Jehoiachin, and led into bondage that prince
and the chief of his people. In 588 B.C., the work of retribution was
completed. Zedekiah, the last king of Judah, was taken, a miserable,
blinded prisoner, to Assyria; the temple and palaces of Jerusalem
were given to the flames, her walls were razed to the ground, and the
mourning exiles from Judea, by the waters of Babylon, hung their harps
on the willows, and wept.

But though the Lord chastened his people, they were not given over to
destruction. At the period at which the following sketch of Jewish
history commences, that prophecy which had, seventy years before, been
uttered by the inspired Jeremiah was on the point of fulfilment: “_Thus
saith the Lord, That after seventy years be accomplished at Babylon I
will visit you, and perform My good word toward you, in causing you
to return to this place. For I know the thoughts that I think toward
you, saith the Lord, thoughts of peace, and not of evil, to give you
an expected end_” (Jer. xxix. 10, 11). As a mighty despot had been
the instrument, in God’s hand, to chastise a rebellious race, so
another powerful monarch was now appointed by Providence to raise the
fallen, to restore the exiles; as a “shepherd,” to gather together the
dispersed flock of the Lord.


        I. THE RETURN FROM BABYLON,                         13
       II. THE HISTORY OF ESTHER,                           26
       IV. THE JEWS UNDER NEHEMIAH,                         44
        V. ALEXANDER THE GREAT,                             54
       VI. JUDEA UNDER THE YOKE OF EGYPT,                   65
      VII. JUDEA UNDER THE YOKE OF SYRIA,                   76
     VIII. VICTORIES OF JUDAS MACCABEUS,                    86
       IX. THE DEATH OF JUDAS MACCABEUS,                    99
      XII. REIGN OF HEROD THE GREAT,                       128
     XIII. THE BIRTH OF THE MESSIAH,                       139
      XIV. DEATH OF HEROD,                                 148
       XV. THE DEATH OF THE MESSIAH,                       157
      XVI. HEROD AGRIPPA,                                  161
     XVII. COMMENCEMENT OF WAR,                            168
      XIX. CONCLUSION,                                     190




    The Decree of Cyrus—First Caravan Starts—Foundation
        of the Temple Laid—Samaritans Oppose—Ezra Heads
        the Second Caravan—Ezra Reforms Abuses.

In the first year of the reign of Cyrus, the Lord stirred up the spirit
of that king, probably through the influence of the aged Daniel, to
issue throughout his vast dominions the following proclamation:—

“Thus saith Cyrus king of Persia, The Lord God of heaven hath given me
all the kingdoms of the earth; and He hath charged me to build Him an
house at Jerusalem, which is in Judah. Who is there among you of all
His people? his God be with him, and let him go up to Jerusalem, which
is in Judah, and build the house of the Lord God of Israel (He is the
God), which is in Jerusalem. And whosoever remaineth in any place where
he sojourneth, let the men of his place help him with silver, and with
gold, and with beasts, beside the freewill offering for the house of
God that is in Jerusalem.”

Great was the joy of the faithful Jews, who throughout their long
captivity had been waiting and watching for the fulfilment of the
prophecies made to their fathers, when at length the prospect opened to
them of return to their beloved country. Doubtless they recalled the
prophecies of Jeremiah and Isaiah, and especially that one, uttered by
the latter above one hundred and seventy years previously, in which the
Lord called their deliverer by _his name_, saying of “Cyrus, he is my
shepherd, and shall perform all my pleasure: even saying to Jerusalem,
Thou shalt be built; and to the temple, Thy foundation shall be laid.”

The proclamation of the king sounded through the land like a
trumpet-call, to gather together the exiles of Judea, and large numbers
hastened to Babylon to make preparations for their journey. It was
a second Exodus, a second release from foreign bondage, to seek the
land of promise. But it was not by the whole of the children of the
captivity that the opportunity of returning to Judea was embraced with
patriotic zeal. Ruined dwellings and wasted plains, a city without
temple and without walls, offered few attractions to such as regarded
the country of strangers as a home. Many shrank from the hardships of
the journey, and the dangers which they must expect to encounter; many
who had formed ties in Babylonia, felt bound by them to that land. The
Jewish exiles were an emblem of those who, in all ages of the world,
hear the call of conscience and religion. While some turn their faces
towards a heavenly Zion, willing to leave all, and suffer all here,
so that they may but find an inheritance above, the greatest number
prefer present comforts to future blessings; their hearts cling to the
pleasures of the world; they are too fearful, too busy, too rich, or
too gay, to cast in their lot with the people of God.

[Illustration: LAVER.]

[Illustration: CANDLESTICK.]

The first return caravan was organized and directed by Zerubbabel,
the grandson of King Jehoiachin, and by Jeshua, a grandson of the
last high priest, Jozadak. The number of those who joined them was
about 50,000, including above 7000 servants of both sexes. Before
they departed, Cyrus caused to be restored to them the most valuable
of the sacred utensils which had been carried away from Jerusalem by
Nebuchadnezzar; thousands of vessels of silver and gold were now again
to be devoted to the service of the sanctuary. Zerubbabel was also
intrusted with large contributions towards the expense of rebuilding
the temple, from the Jews who remained in Babylonia.

Many and sad must have been the partings when that vast caravan set out
on its journey to the Holy Land! The voice of blessing and of prayer
was heard, as those who stayed behind exchanged their last words of
friendship with those who were ready to depart. Anxious and loving eyes
watched the long line of pilgrims, with their laden asses and camels,
slowly disappearing in the distance; and the hopes and prayers of their
brethren followed the brave band who first returned to the home of
their fathers.


On reaching Palestine the caravan repaired at once to Jerusalem, which
was found in a state of ruin and desolation. Before the travellers
separated to seek habitations for themselves, they raised a large sum
by voluntary contributions towards the rebuilding of the temple. They
then employed themselves in securing dwellings for their families;
and at the ensuing feast of tabernacles again repaired to Jerusalem,
where sacrifices were offered on an altar erected on the ruins of
the temple. After this the people applied themselves zealously to
the necessary preparations for the restoration of that edifice.
In a year from the departure from Babylon these preparations were
sufficiently advanced to allow of the great work being commenced, and
the foundations of the second temple were laid amidst the noise of
trumpets, cymbals, and shouting! But many of the priests and aged men,
whose hair had grown white during the captivity—those who had seen the
temple of Solomon when it stood in its glory and beauty—wept with a
loud voice at the mournful recollection of the past, 535 B.C.


While the work proceeded, the Samaritans manifested a desire to aid
in it, and to claim a community of worship in the new temple to be
erected to the Lord. Their offers were declined by the Jews; and
the people of the land, irritated by the refusal, did all in their
power to weaken their hands, and hinder them from proceeding with
the building. An unscrupulous use of money and influence amongst the
officers of government, enabled these adversaries of the Jews to raise
such obstructions that the work was at length altogether suspended.
For about fifteen long years the faith and the patience of the people
of Judah were thus tried. They gradually lost heart for the work, and
were disposed to believe that the set time for it had not yet arrived.
The zeal of many waxed cold; and, absorbed in the care of providing for
their own security and comfort, the Jews were in danger of forgetting
the sacred duty which they had at first so earnestly sought to perform.

From this apathy they were roused in the second year of the reign
of Darius Hystaspes, by the stirring words of the prophet Haggai.
“Is it time,” he exclaimed to the people, “for you to dwell in your
ceiled houses, and this house lie waste? Thus saith the Lord of hosts,
Consider your ways. Go up to the mountain, and bring wood, and build
the house; and I will take pleasure in it, and I will be glorified,
saith the Lord.”

[Illustration: THE SECOND TEMPLE.]

The call was not uttered in vain. Filled with fresh zeal, Zerubbabel,
Jeshua, and the people hastened to resume the work of building, 520
B.C. Amidst the difficulties and discouragements which beset them, they
were still cheered by animating messages delivered to them by Haggai.
The temple gradually rose, far inferior, indeed, in splendour to that
erected in the days of Israel’s great king, when gold was abundant, and
silver so plentiful that it was counted as the stones of the earth; but
a gracious promise was given that the glory of the latter house should
excel that of the first, for the DESIRE OF ALL NATIONS should come to
it, the presence of the Messiah should honour it, “_and in this place
will I give peace_,”[1] said the Lord of hosts to his people.

The renewal of the work roused afresh the opposition of the adversaries
of the Jews. Tatnai, the Syrian governor, sternly demanded of the
builders by whose command they were re-erecting the ruined walls of
their temple. The Jews pleaded the authority of the decree of Cyrus,
and Tatnai referred the question to King Darius for decision. The
result was happy, for after some search the decree in favour of the
Jews was discovered. It not only authorized the erection of the temple,
but directed the local government to afford assistance and supplies.
These supplies the Jews had not hitherto ventured to claim, but Darius
commanded that they should be given. Under the impulse thus imparted,
the work proceeded with spirit, and four years afterwards it was
completed, 516 B.C. The dedication was celebrated with great solemnity
and joy; and the people flocked to the courts of the Lord, to perform
again with thanksgiving and rejoicing the rites of their holy faith.

The Jews were now restored to their own land, but they were under
tribute to the Persians, and subject to the general control of the
princes of that people. They were allowed the free exercise of their
religion and laws, and were ruled by a governor of their own nation,
or by the high priest when no such governor was appointed. With regard
to religion, the fearful lesson taught by the desolation of the land,
the destruction of the temple, and the captivity of the people, had
greatly cured the Jews of that tendency to idolatry which had brought
on them such misery and ruin. But the inherent corruption of the human
heart, restrained in one point, broke out in others; there are few more
humbling lessons of man’s infirmity and the sinfulness of his nature,
than may be gathered from the history of the Jews.

It does not appear that the people suffered further molestation during
the long reign of Darius; and his son and successor, Xerxes, seems to
have regarded them with favour. This monarch was succeeded, in 464
B.C., by Artaxerxes Longimanus, in whose reign the Jews proceeded to
rebuild Jerusalem on a regular plan, and to surround it with a wall, as
will appear in a following chapter.

Zerubbabel and Jeshua, the first leaders in the restoration, had by
this time been gathered to their fathers, and confusion and disorder
were spreading widely amongst the Jews at Jerusalem. Light was the
danger which they had encountered from the enmity of the people of the
land, compared with that which they now experienced from too close
alliances with them. Many broke the laws of their God by marrying
heathen wives; some even of the princes and of the priests were guilty
of this act of disobedience. A reformer was urgently needed, who should
have wisdom to judge and firmness to act; and such a reformer was found
in Ezra the priest, who headed the second large body of exiles, who
returned from Babylonia to Judea, 457 B.C.

Armed with the authority of the Persian king, and intrusted with
large offerings to the temple, including valuable contributions from
the monarch himself, Ezra prepared for his journey. The bank of the
river Ahava was the gathering-place for the people. There Ezra pitched
his tent, and there he proclaimed a solemn fast, that the travellers
might unite in supplication to the Almighty for protection on their
dangerous way. As the band of pilgrims bound for Jerusalem included
tender women and helpless children, and was ill provided for defence
against an enemy in the probable event of an attack, some thoughts were
entertained of requesting a military escort from the king. But Ezra had
declared before Artaxerxes his firm faith in the power and goodness of
God, and the noble-minded Jew shrank from making a petition which might
seem to imply distrust of the Almighty’s providential care. Ezra would
not lean on an arm of flesh, but with prayer and fasting he committed
himself and his people to the protection of the Most High.

In safety the second body of exiles returned to the holy city.
Having deposited in the temple the treasures with which he had been
intrusted, Ezra applied himself with earnest zeal to the arduous
work of reformation. The discoveries made by him of the guilt and
corruption prevailing amongst God’s chosen people, filled Ezra with
grief and shame. He felt that the greatest of evils is sin; the
greatest of dangers, that of forfeiting the protection of the Almighty
by trespassing against him. In deep sorrow of heart Ezra rent his
garments, and, falling on his knees, with tears confessed before
the Lord the sins of those whom divine mercy had restored to their
land. “O my God, I am ashamed, I blush to lift up my eyes to thee!”
exclaimed the leader of the backsliding Jews; “for our iniquities are
increased over our head, and our transgression is grown up unto the

The blessing of the Lord whom he supplicated rested upon the efforts
of Ezra to bring back the erring to the paths of righteousness. With
repentance and weeping the Jews returned to their God; order was again
restored; and the heathen wives were put away.

Let us now retrace a little the course of history, to consider some
events of great interest and importance which occurred at the court of
Persia, between the periods of the return of the first and second bands
of exiles to the land of Judea.

               536-457 B.C.

    Hippias banished from Athens   510
    Tarquins banished from Rome    509
    Xerxes invaded Greece          481



    The Jewish Maiden—The Conspiracy Discovered—Haman’s
        Plot—A Mourning Nation—The Golden Sceptre—The
        Queen’s Banquet.

Artaxerxes,[2] or, as he is termed in the Scriptures, Ahasuerus, sat
on the throne of Persia. Lord of the widest kingdom which then existed
upon earth—a kingdom which extended from India to Ethiopia, and
comprised a hundred and twenty-seven provinces—the will of the monarch
was the law to which many nations were constrained to bow. Ahasuerus
possessed neither the wisdom nor the self-command requisite in one to
whom power so vast is intrusted. He chose for his chief favourite and
minister Haman, an Amalekite, a man of unbounded cruelty and pride, and
dismissed his own queen for venturing to disobey a capricious command
given to her by her husband, when he was probably under the influence
of wine.

In choosing another partner of his state to fill the place of the
dethroned Queen Vashti, the despot sought for no higher qualification
than that of personal attractions. But the Almighty Disposer of events
guided the choice of the monarch.

[Illustration: SITE OF SHUSHAN OR SUSA.]

In the palace of Shushan was a certain Jew, named Mordecai, of the
tribe of Benjamin. With a father’s care he had reared Esther, a young
orphan maiden, a relative of his own. The Jewess was possessed of
exquisite beauty; amongst the fair she was the fairest; Ahasuerus saw
her, loved her, and raised the beauteous captive to the rank of the
queen of Persia.

Her elevation appears to have had no effect in changing the character
of this daughter of Abraham. In the palace of Ahasuerus, surrounded by
luxury and pomp, Esther preserved her faith to the God of her fathers,
though by the charge of Mordecai she kept her nation and kindred secret
from the king. While placed in a position far above that of her early
benefactor, the young queen still rendered to Mordecai the dutiful
obedience of a daughter. Through her the Jew made known to Ahasuerus
a secret plot to assassinate him, which had been made by two of his
chamberlains. The conspirators suffered the punishment of death, but he
to whose timely warning the king owed the preservation of his life, sat
day after day in the gate of the royal palace, unrewarded and neglected.

Through this gate passed Haman, the proud favourite of the Persian
monarch. As he moved on with a stately step amongst the courtiers and
servants of the king, every head, save one, was bowed down before
him—all did him obeisance save one! That one was Mordecai, the bold,
un-compromising Jew, who scorned to pay any mark of respect to him who
was the enemy of his faith—to him who belonged to the guilty tribe
doomed by a just God to destruction.

[Illustration: QUEEN ESTHER.]

Haman was not a man to forgive that which he looked upon as an insult.
Boiling with rage, he determined that not only should Mordecai expiate
his offence with his life, but that the whole of his race should be
swept away by one act of indiscriminate vengeance. The arbitrary temper
of Ahasuerus, and his blind confidence in his wicked minister, too
well seconded the bloody designs of Haman. This unprincipled favourite
succeeded in obtaining from the despot a decree for the extermination
of the Jewish people throughout all of his extensive dominions. Neither
age nor sex were to be spared; the babe was to be slaughtered in the
arms of its mother, and the spoil of the murdered victims was to be the
prey of the merciless Haman! A time was actually fixed upon by lot for
the perpetration of the horrible massacre, but, by the providence of
God, the lot fell upon a distant day. Their consciences untroubled by
a sense of their enormous guilt, Ahasuerus and Haman sat down to feast
and to drink, while all Shushan was startled by the fearful decree that
was to destroy a peaceful nation from the face of the earth!

When Mordecai heard of the king’s commandment, he rent his clothes, and
put on sackcloth with ashes, and went out into the midst of the city,
and cried with a loud and bitter cry. And in every province into which
the king’s decree came, there was great mourning amongst the Jews, and
fasting, and weeping, and wailing; and many lay in sackcloth and ashes.
Esther heard of the deep distress of Mordecai, though, secluded as she
was in the royal apartments, she seems not to have been fully aware of
its cause. She sent Hatach, the king’s chamberlain, to Mordecai, and
received through him a copy of the dreadful decree, and a charge to go
herself to the despot, and make supplication for her persecuted people.

This message threw the young queen into great perplexity and distress.
For thirty days the capricious monarch had expressed no wish to see
her, and to enter unbidden into his presence exposed any intruder to
the penalty of death, unless the monarch should extend his golden
sceptre in token of pardon and grace. Through the medium of Hatach,
Esther communicated her difficulties and fears to Mordecai. But to
the resolute spirit of the Jew but one path appeared open to his
adopted daughter, and that was the path of duty. Whatever might be the
difficulty, she must brave it; whatever might be the danger, she must
dare it! He reminded Esther that it was probably for this very purpose
that she had been raised to share the throne of Ahasuerus.

The reply of the queen showed her piety and her obedience, and her
resolution at all hazards to intercede for her nation. She besought
Mordecai to gather together all the Jews that were then in Shushan,
that they might plead for her with that Almighty Ruler in whose hand
are the hearts of kings. She promised that at the end of three days,
which she would herself devote to solemn prayer, she would appear
before Ahasuerus, concluding her message with the touching words, “And
if I perish, I perish!”

The third day arrived, and the trembling Esther prepared to redeem her
promise. She put on her royal apparel, the rich garments and glittering
jewels whose splendour seemed a mockery of the fear and sorrow of her
whom they adorned. And so Esther ventured into the presence of the
despot, not armed with great natural courage, but leaning on that
invisible Protector who can give strength to the weak and heroism
to the fearful. Ahasuerus beheld his beauteous queen, and all his
affection towards her revived: he held out his golden sceptre, and
perceiving that no light motive could have induced her to brave the
peril of death, “What wilt thou, Queen Esther?” he cried; “and what is
thy request? It shall be given to thee to the half of the kingdom.”


Notwithstanding the relief which the young Jewess experienced at the
first peril being happily past, she was not yet prepared to disclose
the secret of her race, hitherto carefully concealed. She confined
herself to a request that the king and Haman should that day attend a
banquet which she had prepared.

The request was instantly granted; the monarch and his favourite
appeared at the feast; and again Ahasuerus gave a gracious promise to
his queen—“What is thy request? even to the half of the kingdom it
shall be performed.” Again Esther sought a brief delay. She entreated
her lord to come with Haman to another banquet on the morrow, and
promised that she then would declare the subject of her anxious desires.

Haman left the presence of the queen glad, and with a joyful heart.
Honoured as no other subject had been honoured, the spirit of the
Amalekite was lifted up with pride. He approached the gate at which
Mordecai still sat. Surely now the firmness of the Jew will give way;
he will yield reverence at last to one who has so fearfully shown his
disposition to revenge, and his power to gratify it. No! Mordecai
stoops not, and the tyrant passes on, full of rage against one whom he
may kill, but whom he cannot conquer.

On what a slight thread hangs human happiness, when such a breath can
destroy it! Haman had all that the world could give, but one evil
passion, like a viper in the breast, poisoned in a moment every spring
of enjoyment. He went to his home a miserable man—so miserable, that he
was constrained to publish to others what was humiliating to himself.
Haman called for his friends, and Zeresh his wife, and told them of the
glory of his riches, the multitude of his children, the favour of his
sovereign, and the repeated invitations with which Esther the queen had
honoured him; closing all with this striking confession of the vanity
of earthly greatness—“Yet all this availeth me nothing, so long as I
see Mordecai the Jew sitting at the gate of the king!”

Zeresh appeared a meet counsellor for so unprincipled a man as her
husband. She and her friends assured Haman that the object of his hate
could be easily destroyed, without waiting for the day appointed for
the massacre. “Let a gallows be made fifty cubits high,” said they,
“and tomorrow speak thou unto the king that Mordecai may be hanged
thereon; then go thou merrily unto the banquet.”

The wicked counsel pleased Haman, and he caused the gallows at once to
be made.



    Persian Records—Malice Defeated—Pleading of
        Esther—Punishment of Haman—Triumph of the Jews.

That night King Ahasuerus could not sleep. Those peaceful slumbers
which the meanest of his subjects could enjoy, fled from the eyelids of
the monarch. It does not appear, however, that the rest of the despot
was destroyed by any thought of the thousands of innocent families
doomed by his caprice to destruction. Unable to obtain sleep, the king
ordered that the book of records should be brought and read before
him; and as he listened to the account of the events of his reign, the
conspiracy of his servants, and the means by which the dangerous plot
had been discovered, were brought to the remembrance of the monarch.

“What honour and dignity hath been done to Mordecai?” said the king.

“There is nothing done for him,” was the reply.

“Who is in the court?” asked Ahasuerus.

“Behold, Haman standeth in the court,” answered his servants.

“Let him come in,” said the king.

Now Haman had come into the outer court to procure from his master an
order to hang Mordecai on the lofty gallows which had been erected.
Full of his evil design, he presented himself before the king.

“What shall be done to the man whom the king delighteth to honour?”
said Ahasuerus, addressing his favourite.

Now Haman thought in his heart, “To whom would the king delight to do
honour more than to myself?” and eager to obtain the most distinguished
mark of royal favour, to which his ambitious, presumptuous heart could
aspire, Haman replied to his lord, “Let the royal apparel be brought
which the king useth to wear, and the horse that the king rideth upon,
and the crown royal which is set upon his head: and let this apparel
and horse be delivered to one of the king’s most noble princes, that
they may array the man withal that the king delighteth to honour, and
bring him on horseback through the street of the city, and proclaim
before him, ‘Thus shall it be done to the man whom the king delighteth
to honour.’”

[Illustration: THE BOOK OF RECORDS.]

Then Ahasuerus said to Haman, “Make haste, take the apparel and the
horse, as thou hast said, and do even so to Mordecai the Jew. Let
nothing fail of all that thou hast spoken.”

What must have been the feelings of Haman on receiving this most
unexpected command, which he dared not for an instant dispute! What
must have been the torment of his soul when he led through the city his
intended victim, crowned and royally apparelled, and proclaimed aloud
to wondering crowds, that the despised and persecuted Jew was one whom
the king delighted to honour! Doubtless Mordecai received this singular
reward as a token of good from the King of kings, as a sign that his
prayers had been heard by Him who can give _beauty for ashes, the oil
of joy for mourning, the garment of praise for the spirit of heaviness_.

His hateful commission executed, Haman hurried back to his home,
mourning and with his face covered. He found little consolation there
from those who on the preceding day had encouraged him in the path of
crime. “If Mordecai be of the seed of the Jews, before whom thou hast
begun to fall,” said Zeresh and her friends unto Haman, “thou shalt not
prevail against him, but shall surely fall before him.”

And while they were yet talking to Haman, the king’s chamberlains
arrived, and hastened to bring him to the banquet, to which he had been
invited by the queen.

Then at the feast Esther at length made known to Ahasuerus the grief
that weighed upon her heart, and pleaded with earnest eloquence for her
own life and the lives of her nation; “For we are sold,” she exclaimed,
“I and my people, to be destroyed, to be slain, to perish!”

“Who is he,” cried the astonished king, “that durst presume in his
heart to do so?”

Then Esther replied, “The adversary and enemy is this wicked Haman.”

The king’s indignation knew no bounds. Thoughtlessly he had signed the
decree, little dreaming that it could possibly compromise the safety
even of his beloved Esther! Haman saw the rising anger of his master,
and, in an agony of terror, made supplication for his life to the
queen. But he who had shown no mercy found none in his hour of need.
Those who had not dared to oppose him in his power, were now eager to
hasten his downfall. One of the chamberlains who was present told the
incensed monarch of the gallows fifty cubits high, erected by Haman for

“Hang him thereon!” cried the king. The just command was instantly
obeyed, and the wretched Haman was cut off in his wicked career by the
very death which he had designed for another!

It was less easy to revoke the murderous order which had already been
proclaimed, by reason of that law of the Medes and Persians, which made
royal decrees irrevocable. But Ahasuerus did all that he could do to
counteract the evil effects of his own sinful compliance. A decree was
published throughout the land, permitting the Jews to defend themselves
against any enemy that might dare to attack them. The result was the
complete triumph of the persecuted race over all whom hatred induced
to attempt to execute the king’s first decree. Mordecai was raised to
high power, and his fame spread throughout all the provinces; the Jews
had rest, and peace, and favour; and an annual feast was appointed in
commemoration of the great deliverance which the Lord had wrought for
his people, through the instrumentality of a feeble woman!



    Nehemiah’s Petition—Building the Wall—Reading of the
        Scriptures—Nehemiah Reforms Abuses.

Many years had passed since the events recorded in the last chapter
had taken place. Ahasuerus was dead, and Artaxerxes his son reigned on
the throne of Persia. Ezra had for about ten years been pursuing his
labours at Jerusalem, when the Lord raised up another leader for his
people in the court of Shushan.

Nehemiah, one of the Jewish exiles, held the responsible office of
cup-bearer to King Artaxerxes. He was a devout servant of God, and an
earnest and devoted patriot. Amidst the splendours of a royal palace,
his thoughts recurred often to his suffering brethren at Jerusalem,
and ardently did he desire the prosperity of the city of David.

[Illustration: PERSIAN CUP-BEARER.]

These feelings were kindled into a warmer glow by the report which
Nehemiah received from some of his countrymen who had returned from
Judea. From them he heard that the remnant of the people that were
left in Zion were in great affliction and reproach; that the wall of
Jerusalem lay in ruins; that its gates had been burned with fire; and
that aid from their brethren beyond the Euphrates was urgently needed
by the Jews in the city.

This aid Nehemiah was anxious to give, but felt apprehensive of
difficulties in the way; not the difficulty of quitting the pleasures
and luxuries of the magnificent palace in which he held so honourable
a place, but that of obtaining the consent of his royal master to his
departure for the land of Judea. It is said that the nearest way to
reach any heart is through Heaven; such had been the experience of
Esther, such now was the experience of Nehemiah. Fervently and humbly
he entreated the Lord to give him favour in the sight of the king.

The anxiety which oppressed the noble Jew, expressed itself in his
countenance, when, in accordance with his office, he placed the
wine-cup in the hand of Artaxerxes. The king noticed his servant’s look
of depression, and inquired its cause.

“Let the king live for ever,” replied Nehemiah; “why should not my
countenance be sad, when the city, the place of my father’s sepulchres,
lieth waste, and the gates thereof are consumed with fire?”

Then said the king to him, “For what dost thou make request?”

Nehemiah silently lifted up his heart in prayer ere he made his reply
to the monarch:—“If it please the king, and if thy servant have found
favour in thy sight, that thou wouldest send me unto Judah, unto the
city of my father’s sepulchres, that I may build it.”

Artaxerxes received the petition with favour. He not only permitted
the departure of Nehemiah, but provided for him an escort, and gave
him letters to the officers of government on the other side of the
Euphrates, 457 B.C. It is from the year in which the Persian monarch
issued his decree, permitting the rebuilding of Jerusalem, that is
dated the commencement of the weeks of prophetic years, at the close of
which the Lord Jesus was crucified (Dan. ix. 25).

Nehemiah soon found, on his arrival at Jerusalem, that his position
there would be one of great difficulty, requiring both judgment and
courage. The enemies of the Jews, especially Sanballat the Horonite,
and Tobiah the Ammonite, were possessed of power, cunning, and the most
determined resolution to prevent the rebuilding of the ruined wall.

It was in the stillness of night that a single horseman, accompanied
by a few attendants on foot, passed out through the gate of the
valley. Thoughtfully he rode on where in ancient and happier times the
bulwarks of Jerusalem had stood. He gazed sorrowfully on the blackened
ruins over which the Assyrian conquerors had passed. But it was not
to mourn in unavailing woe over the desolation of his country that
Nehemiah made that midnight survey. That which was ruined he resolved
to repair, and, with the blessing of God, to encircle the city once
more with a protecting wall.

By his words, and yet more by his example, Nehemiah animated his
countrymen to exertion. The circuit of Jerusalem was portioned out
to the most zealous of the people, and each in his own division set
heartily to work. In vain Sanballat and Tobiah tried to discourage
the builders by representing their patriotic efforts as rebellion
against Persia. In vain, time after time, they endeavoured to entice
Nehemiah into a village, that they might deprive the Jews of him who
was the life and soul of their undertaking. “I am doing a great work,
so that I cannot come down,” was Nehemiah’s answer to their insidious
proposals. A yet deeper snare was laid. Nehemiah was warned of a plot
to assassinate him, and was urged to fly to the temple. But again the
brave leader’s self-devotion defeated the schemes of his enemies.
“Should such a man as I flee?” he exclaimed; “and who is he that being
as I am, would go into the temple to save his life?”

The adversaries tried the effect of mockery and scorn. As they viewed
the unceasing labours of the builders, “Will they,” cried Sanballat,
“revive the stones out of the rubbish that is burned?” “If a fox come
up,” rejoined the insolent Tobiah, “he shall even break down their
stone wall.” But notwithstanding this hatred and scorn, the wall rose
higher and higher. Then the bitter adversaries of the Jews resolved to
use weapons more formidable than words, and conspired to attack the
builders. The peril was great, but Nehemiah and his followers were
equal to the occasion. A watch was kept both by night and by day; they
that builded the wall, and they that bare burdens, each with one hand
wrought in the work, and with the other grasped a weapon for defence.
Nehemiah, ever on the watch against the foe, changed not his garments,
but lay down night after night in his daily attire, prepared to start
up at the first sound of danger. He kept a trumpeter at his side, and
said to the nobles and the people, “The work is great and large, and
we are separated one far from another; in what place therefore that ye
hear the sound of the trumpet, resort ye thither unto us: our God shall
fight for us!”


By the indefatigable exertions of these devoted men, in the short space
of fifty-two days the wall was completed. The enemies were cast down
and discouraged, for they perceived that this work was of God.

And so, in the midst of a world that despises and hates them, God’s
people, through all generations, pursue the work that is given them to
do; with one hand, as it were, armed to fight against besetting sins
and inward corruptions, the other busily engaged in works of piety and
love. He that will not fight, is unworthy to labour; he that will not
labour is unprepared to fight. It is they who, through faith, conquer
sin and self, that are found most zealous in every good work.

The liberality of Nehemiah was equal to his activity and courage. With
free hospitality he daily entertained at his own table a hundred and
fifty of the Jews. This, and other expenses, Nehemiah defrayed from his
own purse, refusing to draw from the people even the allowances due
to his office. This generous conduct strengthened his influence, and
enabled him with more boldness to denounce and crush a hateful system
of usury which prevailed at this time amongst the richer Jews, who
took advantage of the wants of their brethren, to take from them their
lands, and even their freedom. Nehemiah induced his countrymen to enter
into a solemn covenant with the Lord—a covenant to obey all the law, to
refrain from marriages with the heathen, to bring due offerings to the
temple, and to keep the Sabbath holy.

A reverence was shown for the Scriptures, which was one of the most
encouraging signs of reviving religion. A pulpit of wood was erected
in one of the streets of Jerusalem, and from this, from morning till
noonday, Ezra the priest read aloud from the book of the law of Moses.
The multitude of listeners was immense; all the people gathered
themselves together as one man to hearken to the word of the Lord. When
Ezra opened the book in the sight of this vast crowd, all reverently
stood up to listen. When he blessed the Lord the great God, a loud,
fervent Amen burst from the dense mass of the people, thousands of
hands were lifted up towards heaven, and then the multitudes of Judah
bowed their heads and worshipped with their faces to the ground.

After some time spent in labours for his country, Nehemiah returned to
the court of Persia, having received only leave of temporary absence.
But the disorders which again crept in amongst the backsliding Jews
necessitated a second journey to Jerusalem, 434 B.C. Notwithstanding
the strict law which forbade the entrance of Ammonites and other
heathens into the temple, the high priest Eliashib, being allied to
Tobiah, had actually prepared for him a chamber in the courts of
the house of the Lord! The Sabbath was by many disregarded; the
wine-press was trodden, burdens carried, and merchandise sold on the
day that was holy to God. The Levites were neglected, their dues were
unpaid, and again some of the Jews had fallen into the grievous sin of
intermarrying with idolaters.

Nehemiah suppressed these disorders with a firm and judicious hand,
strengthening himself by prayer, and supported in all his difficulties
and labours by the consciousness of the presence of that Almighty Being
whom he was humbly endeavouring to serve.

    Decemvirs banished from Rome      449
    Battering-ram invented            441



    Murder of Joshua—A Temple raised on Mount
        Gerizim—Battle of Issus—Siege of Tyre—The
        White Robe Procession—Murder of Darius.

We now lose the sure guidance of the sacred writings, and must pursue
our way by the dimmer light of uninspired history. “The two books of
the Maccabees,” writes Dr. Gray, “were certainly composed after the
succession of prophets had ceased among the Jews.” Of the first book
he observes, “It was probably written by a contemporary author, who
had witnessed in part the scenes which he so minutely and graphically
describes;” and of the second book, which contains the account of
Heliodoros and the martyrdom of the seven brethren, this writer
remarks, “The fathers in general cite the book as a useful history, but
not as of authority in points of doctrine.”

After the time of Nehemiah, Judea ceased to form a distinct government,
and was joined to the satrapy of Syria. Its internal government was,
however, in the hands of its own high priests, and the civil power
thus annexed to this office made it an object of great ambition, and
unhappily gave rise to disgraceful contests.

On the death of Eliashib, 413 B.C., his son Joiada or Judas succeeded
to the dignity of high priest. After he also had been removed by death,
a wicked dispute arose between two of his sons, Johanan and Joshua, as
to which should fill the sacred office. Johanan, like another Cain,
slew Joshua in the inner court of the temple, and the holy place was
polluted with blood shed by a brother’s hand.

Bagoses, the satrap of Syria, hearing of this horrible crime, came
to Jerusalem to take account of it. On his going into the temple to
examine the spot where Joshua had been killed, the priests would have
hindered his entrance, as no Gentile was permitted to cross the sacred

“What! am I not more pure than the dead carcass of him whom ye have
slain in the temple?” exclaimed the indignant satrap; and after
rebuking the Jews for suffering the house of their God to be thus
defiled, he imposed upon them, as a punishment, a heavy tax upon the
lambs that were offered in sacrifice.

The nation at this time had fallen into a grievous state of coldness
and formality in religion. The priesthood were worldly and corrupted,
and looked upon the services of the temple as a weariness, unwilling to
perform even the smallest without some earthly reward. But there were
yet faithful ones left in the land—those who feared the Lord, and spake
often to each other, and feared the name of the Holy One of Israel.
“They shall be Mine,” said the Lord by the prophet Micah, “in that day
when I make up My jewels, and I will spare them as a man spareth his
own son that serveth him.”

Of such appears to have been the next high priest, Jaddua, who
succeeded his father, Johanan, 341 B.C. This faithful servant of God
endeavoured to follow in the steps of Nehemiah, expelling his own
brother Manasses for marrying the daughter of Sanballat, the Cuthite
governor of Samaria. Manasses then repaired to his wife’s father,
and the Samaritans availed themselves of the presence of a member of
the pontifical family to erect a temple of their own upon the Mount
Gerizim, of which Manasses was made high priest. This measure greatly
widened the breach between the Jews and the Samaritans; the rivalry of
the two nations increased the bitter antipathy which had long existed
between them.

The period at length arrived when the Jews were to exchange the yoke
of Persia for that of another foreign nation. The winged leopard of
Grecia, beheld in vision by Daniel, was now to follow the Assyrian
lion and the bear of Persia; the kingdom of brass, as the prophet had
foretold to Nebuchadnezzar, was to succeed to the kingdom of silver.
Alexander the Great, king of Macedon, at the head of his Greeks, in a
great victory at Issus crushed the power of the Persian Darius, which
he afterwards completely destroyed.

The conqueror marched into Syria after his victory, summoned its
various nations to yield submission, and laid siege to the city of
Tyre, a place of great strength and importance, 332 B.C.

[Illustration: TYRE.]

[Illustration: ALEXANDER THE GREAT.]

Tyre was a stronghold of superstition and idolatry. Celebrated for her
commerce, her merchants were princes, her traffickers the honourable
of the earth. But the destruction of this idolatrous city had been
foretold centuries previously, both by the prophets Isaiah and Ezekiel.
“I will cast thee to the ground, I will bring thee to ashes upon
the earth, in the sight of all them that behold thee,” had been the
message of the Lord while yet Tyre stood in her strength and beauty,
with no one to make her afraid. And now the prophecy was literally
though unconsciously fulfilled by Alexander. With extreme difficulty,
but with a perseverance which overcame every obstacle, the great
Macedonian seized upon the mighty city. He mercilessly burned it to the
ground, and destroyed or enslaved its people. In vain had the Tyrians
called upon their idols, prayed to the deaf ears that could not hear,
sought help of the hands that could not save! Eight thousand of the
unfortunate citizens fell in the sack of the town, and were buried
beneath its ashes; and two thousand were barbarously crucified by order
of the stern Alexander.

[Illustration: BATTLE OF ISSUS.]

And now the conqueror, flushed with success, turned his march towards
Jerusalem. Terror and alarm spread through that city. The Jews,
faithful in their allegiance to Persia, had refused to supply the
enemy of King Darius with the provisions which he had demanded for
the sustenance of his army. This had greatly irritated Alexander,
whose spirit was little able to brook such opposition to his despotic
will. As soon as the ruin of Tyre was complete, the fierce conqueror
therefore advanced upon Jerusalem, with intention to punish its people
for daring to disobey his commands.

In the extremity of their danger, Jaddua and his countrymen threw
themselves on the protection of their God. They implored his succour in
their distress, and their prayers were heard and answered.

In a vision of the night Jaddua was directed to go out and meet
Alexander dressed in the gorgeous robes of his office, and attended
by a company of the priests, and all the people in white garments.
They were not to draw the sword or lift the spear, but go forth to the
destroyer of Tyre with no protection but that of the invisible arm of
Jehovah stretched out to defend them. Jaddua obeyed the command, and on
the next day left Jerusalem in the manner directed.

The white-robed procession slowly mounted a hill which commanded a
prospect of the country around them. Doubtless many a heart trembled,
and many a cheek grew pale with fear, when a cloud of dust in the
distance showed the approach of the terrible foe! Alexander’s army drew
nearer and nearer, the sunlight flashing from their weapons. Would not
these weapons soon be dimmed in the blood of their unarmed, unresisting

Once more the Lord showed his irresistible power over the hearts of
men. No sooner did Alexander see the high priest, followed by the
people, advancing towards him, than, as if struck by sudden awe, he
hastened forward to meet the procession, and, to the astonishment of
his own troops, did obeisance to the venerable Jaddua. While all stood
amazed at this most unexpected conduct on the part of the offended
conqueror, Parmenio, who was one of his friends, ventured to ask him
the reason of it, and to inquire why he, whom every one adored, should
pay such adoration to a Jew.

Alexander answered that it was not to him, but to the God whom Jaddua
served, that he paid adoration; for that when he had been in Macedonia,
meditating the war against Persia, which had been since so successfully
begun, he had beheld in a dream this very high priest arrayed in such a
dress as that which he now wore, who bade him pass boldly into Persia,
promising that God should be his guide, and bestow upon him victory and
success. Then turning to the high priest Jaddua, Alexander cordially
embraced him, and entered Jerusalem in his company, where the proud
conqueror of Persia offered sacrifices to the God of Jacob.

Jaddua having shown to Alexander the prophecies in which his triumphs
were predicted, the king of Macedon left Jerusalem assured of that
success which followed his arms. He called the Jews together before
his departure, and graciously bade them ask of him whatever they might
desire. They petitioned that they might be permitted the free exercise
of their religion and laws, and be exempted from taxes every seventh
year, during which they neither sowed nor reaped, but left the land to
enjoy her Sabbaths, according to the commandment of God.

To all this Alexander graciously acceded; but when similar petitions
were offered by the Samaritans, who had merited well of the Macedonian
monarch, by sending the supplies which the Jews had refused, Alexander
returned a courteous but evasive reply, deferring compliance till, at
some future period, he should have leisure fully to inform himself on
the subject of their demands.

Alexander then pursued his victorious career. Darius, after a defeat at
Arbela, fled towards Bactria, but was traitorously murdered by Bessus,
one of his own nobles. Alexander reached the summit of power and pride.
But he who was the lord of many nations was the slave of his own sinful
passions: Alexander conquered his outward foes, but not the more
dangerous ones within. Intoxicated with vainglory, he fancied himself
to be more than man. Addicted to intemperance, in a drunken revel he
killed his own friend Clitus, and by his wild excesses shortened his
own existence. This extraordinary man died in the prime of his days
and the zenith of his power, 323 B.C., leaving the vast empire which
his prowess had subdued to be split into various kingdoms, and to be
made the object of fearful strife and bloodshed amongst his contending

               441-323 B.C.
    Peloponnesian War began         431
    Retreat of the 10,000 Greeks    401
    Death of Socrates               400
    Battle of Leuctra               371



    Jerusalem Taken—The Soothsayer and
        the Archer—Profanity of Ptolemy
        Philopater—Persecution of the Jews—Judea
        Wrested from Egypt.

In the first division of Alexander’s empire, Syria devolved to
Laomedon, and Egypt to Ptolemy Soter. Between them a war arose,
and its result was that all the provinces of Laomedon submitted to
Ptolemy. The Jews alone, faithful to the oath which they had taken to
the defeated ruler, refused to bend to the conqueror. Ptolemy marched
against Jerusalem, which, being now strongly fortified, might have
held out against him, but that the Jews, from a scrupulous regard to
the sanctity of the Sabbath, would not at this period defend themselves
on that holy day, 320 B.C. Ptolemy did not treat the Jews with great
severity; for, though he sent a large number of them into Egypt, it was
rather as colonists than bondsmen.

[Illustration: PTOLEMY SOTER.]

The son and successor of this king was a great patron of learning, and
spared no expense in procuring curious books for his famous library in
Alexandria. He caused the Hebrew Scriptures to be rendered into Greek;
and this important translation still exists under the name of the
Septuagint, from the tradition that seventy persons were employed in
completing it.

Not only did Ptolemy avail himself of the services of the Jews as
regarded literature—some of them were also enlisted in the army of
the Egyptian ruler. An anecdote is related of one who had the courage
openly to reprove the superstition of the idolatrous soldiery amongst
whom he was serving.

This man, whose name was Mosullum, was noted for his valour, and
famous for his singular skill in archery. As, on one occasion, he
was travelling towards the Red Sea with his companions, a certain
soothsayer, who accompanied the band, commanded an instant halt.
Mosullum demanded his reason for the delay.

“Look ye,” answered the foreteller of events; “behold that bird before
us. If that bird stands, ye are to stand; if he rises and flies on, go
forward; if the bird takes his flight the contrary way, you must all
return back again.”

The Jew, without speaking another word, fitted an arrow to the string,
and let fly at the bird, which, the next moment, fell fluttering in
death to the ground. Furious indignation was instantly excited amongst
the superstitious beholders against the author of so daring an act. But
Mosullum opposed calm reason to the folly of those who put faith in
omens. “How could that poor creature,” said he, “pretend to foreshow
us our fortune, that knew nothing of its own? If this bird could have
foretold good or evil to come, it would have kept out of this place for
fear of being slain by the arrow of Mosullum the Jew.”

Onias, the first high priest at Jerusalem, having died, 300 B.C., was
succeeded by Simon his son, who, from the holiness of his life and the
righteousness of his actions, was surnamed Simon the Just. This good
man completed the canon of the Scriptures; and the Old Testament, as
it has been handed down to us, was in its perfect form received by the
Jews. Simon died 291 B.C., and Onias succeeded to the high priesthood.

Egypt, to which, as has been seen, Judea was at this period subject,
was ruled by a succession of sovereigns, who all bore the title of

[Illustration: PTOLEMY EUERGETES.]

A remarkable instance of the reverence with which the monarchs to whom
the Jews were tributary often regarded the religion which those Jews
professed, was shown by Ptolemy Euergetes, in the year 245 B.C. On
returning from a successful expedition, this king of a most idolatrous
nation chose to take his way through Jerusalem, and there render thanks
to the God of Israel for the victories he had obtained over Syria. We
thus see that the light of truth, confided to the Jews, shed a partial
radiance over the nations by which they were surrounded.

A young Jew, named Joseph, nephew of the high priest Onias, rose high
in the favour of Ptolemy Euergetes. He was admitted to the office of
receiver-general in the provinces of Cœle-Syria, Phœnicia, Judea, and
Samaria; and, like his great countryman of the same name, acquitted
himself with such wisdom and prudence, that he won and kept for many
years the confidence of the king of Egypt.

In 216 B.C., Simon, second high priest of that name, succeeded his
father Onias, who had been a weak and covetous old man, intent upon
nothing so much as amassing treasure for himself. It was well that one
of a nobler character had now entered upon so important an office, for
a time of great difficulty was near, when the Jews would especially
require courage and strong faith in their leader.


Ptolemy Philopater mounted the throne of his father. This young man was
stained with the darkest crimes: he was the murderer of his mother and
his brother, and subsequently proved himself a barbarous persecutor.
He, however, appeared disposed in the earlier part of his reign, to
render, as his father had done, honour to the great God of Israel.
He visited Jerusalem, offered sacrifices to the Lord, and presented
valuable gifts to the temple. Perhaps the conscience of this wicked
prince was not altogether silent, and he thought by his oblations to
appease that great Being who is of purer eyes than to behold iniquity.

But Ptolemy was not contented with viewing the outside of the beautiful
temple raised to Jehovah; he was resolved to visit the sanctuary, to
tread that Holy of holies into which none but the high priest was
permitted to enter, and that only on the day of atonement. This raised
an outcry all through the city. Simon opposed the entrance of the
profane king into the holy temple; he declared to him the law which
forbade it; but Ptolemy was disposed to regard no law but that of
his own capricious will. Disregarding the expostulations of the high
priest, and the distress and horror expressed in the countenances of
the Levites, he pressed into the inner court, and was about to enter
the sanctuary, when the wicked king was suddenly struck with such a
terror and confusion of mind, that he was utterly unable to proceed,
and he was carried half dead out of the place which an invisible Power

Rage and hatred swelled in the heart of the disappointed monarch.
He had been conquered by fear, and he now sought to cover his
mortification by revenge upon the worshippers of the omnipotent
Jehovah. On his return to his capital—Alexandria—Ptolemy at once
degraded all the Jews, who were living there in great numbers, and
commanded that each should be branded with the mark of an ivy-leaf—the
badge of Bacchus the god of wine, whom this miserable idolater
worshipped. All who refused to receive this disgraceful mark were
ordered to be put to death; but such as sacrificed to the false gods
were to enjoy equal privileges with the Macedonians, the original
founders of the city. Of the many thousands of Jews who were in
Alexandria, only three hundred persons were found base enough to
forsake their God to win the favour of the king.

Enraged at the firmness of the majority, Ptolemy resolved to punish not
only the Jews in Alexandria, but those who dwelt in any part of his
dominions. He sent orders that all who were in Egypt should be sent
to the capital in chains. There, it is said, that a great multitude
of victims being thus gathered together, the tyrant shut them up in
the hippodrome, a large place without the city used for horse-races
and games, and appointed a certain day in which they were all to be
destroyed by elephants.

Crowds assembled on this day to witness the horrible spectacle; but
the king had sat up so late on the previous night at a drunken revel,
that he slept on that morning beyond the hour which had been fixed
upon for the show. Nothing could be done in his absence: the massacre
was deferred till the morrow; and again on the morrow a similar cause
occasioned a similar delay. During all this time the Jews, shut up in
the hippodrome, ceased not by earnest, humble prayer to implore that
mercy from God which they could not hope for from the tyrant.

On the third day the king took his seat to behold the fearful
execution. Multitudes hastened with barbarous eagerness to the spot, to
see their unhappy fellow-creatures torn limb from limb, for no other
crime than that of holding fast their holy faith. The huge elephants
were brought forth, maddened with frankincense and wine, that they
might with more rage execute the king’s vengeance upon his innocent

[Illustration: ALEXANDRIA]

[Illustration: ANTIOCHUS THE GREAT.]

But no sooner were the fierce animals let loose, than, neglecting
their intended victims, they broke bounds, and furiously rushed upon
the crowds assembled to view the execution! The air was filled with
loud shrieks and cries, the multitudes fled in dismay; but many were
trampled under foot, many were destroyed by the savage elephants.
Ptolemy, a witness of the terrible scene, dared no longer oppose his
puny strength to the irresistible power of Israel’s God; he dared no
longer persecute the Jews, who were so manifestly protected by Heaven.
He revoked all his decrees against them, and loaded them with favours
and gifts, 216 B.C.

The tyrant Philopater died, 205 B.C., while yet in the prime of his
manhood; and as his title devolved on a little child, Antiochus the
Great, king of Syria, soon succeeded in wresting Judea and other
provinces from the Egyptian crown. The Jews by no means regretted this
change of masters. They willingly rendered up their strongholds to
Antiochus; and on his advancing to Jerusalem, the priests and elders
went forth in procession to meet him, and received him with gladness.
They had little reason, indeed, to uphold the cause of their Egyptian

                  323-205 B.C.
    Beginning of the first Punic War      264
    Second Punic War                      218
    Battle of Canna                       216



    The Bright Horseman—The Temple Profaned—The Image
        of Jupiter—The Mother and her Seven Sons.

Antiochus the Great died, 187 B.C., and Seleucus Philopater succeeded.
It is during the reign of this monarch that some remarkable events are
said to have occurred, as related in the book of the Maccabees.

Simon, a Benjamite, having been appointed governor of the temple,
some disputes arose between him and Onias, who was high priest at the
time. Finding that he was unable to prevail against him whom the Jews
regarded as their lawful chief, Simon fled to Apollonius, the governor
of Cœle-Syria and Palestine, under King Seleucus, and informed him
that great treasures were laid up in the temple at Jerusalem. This
account, as was probably intended, excited the cupidity of the king,
and Heliodoros his treasurer was despatched to seize upon the coveted

Heliodoros arrived at Jerusalem, and was courteously received by Onias.
The treasurer declared to him the purpose of his journey, and asked
him whether the report were true that much gold was to be found in the

Onias replied that there was indeed money laid up there for the relief
of widows and orphans, but earnestly expostulated against any attempt
to carry away from the temple the treasure committed to his trust.

Heliodoros had, however, received the positive commands of the king,
and was resolved to carry them into execution.

The high priest was in the deepest distress; and his horror and
indignation at the intended robbery and sacrilege were shared by the
priests and the people. Women, girded with sackcloth, mourned in the
streets; the priests prostrated themselves before the altar—all,
lifting up their hands, implored the Lord to keep safe and sure that
intrusted treasure which they were themselves unable to defend.


Then, as is related, there appeared before Heliodoros[3] a horse, on
which sat a terrible rider, arrayed in bright armour of glittering
gold; and beside him glorious beings, who, with scourges, sorely
chastised the mortal who had dared to profane the sanctity of the
temple. Overpowered by the vision, Heliodoros fell to the ground, thick
darkness seemed to surround him, and he was carried, fainting and
almost dying, from the treasury which he had impiously entered.


Seleucus was succeeded, in 175 B.C., by his brother Antiochus
Epiphanes, one of the most base and cruel tyrants that ever disgraced a
throne. As soon as he was settled in the kingdom, Jason, the unworthy
brother of Onias, by underhand means contrived not only to induce
the monarch to let him supplant his brother, but to banish Onias to
Antioch, where this good man was subsequently murdered.

Jason was now high priest, and the use which he made of his power was
such as might have been expected from his treacherous mode of obtaining
it. Honour, patriotism, religion were all sacrificed to his desire to
retain the favour of the king. He erected a gymnasium for games, after
the fashion of the Greeks, whom he sought in all things to imitate.
Jason did all in his power to induce his countrymen to abandon the
customs of their fathers, to break their covenant with God, and to
conform to the manners of the heathen. The services of the temple were
abandoned, and corruption spread amongst the people.

Retribution soon overtook the wicked Jason, and as he had meted to
another it was measured to him again. His brother Menelaus supplanted
him in the same manner that he had supplanted Onias, and succeeded to
his title and his power, more than emulating him in his impiety and

Jason was not disposed easily to yield up his ill-acquired dignity.
Taking recourse to arms, in 171 B.C., he marched with a thousand men
against his own city, took possession of Jerusalem, drove Menelaus to
seek shelter in its castle, and committed great cruelties on such of
the citizens as he deemed the partizans of his brother.

The just chastisements of the Almighty were now descending upon his
backsliding people. Antiochus hearing of what had occurred, and deeming
that the whole Jewish nation had revolted, hastened to Jerusalem with
his forces, and slew in the devoted city no fewer than four thousand
persons. As many were sold as slaves. Conducted by the impious
Menelaus, Antiochus forced his way into the temple, plundered it of
vast treasures, and polluted the altar of God by offering on it a sow,
which was held in abomination by the Jews. Well might the miserable
descendants of Abraham think that the Almighty whom they had forsaken,
had utterly forsaken them now; that His mercy had left them for ever;
and that, after so many deliverances, they were finally given up for
their sins to destruction.

But there were yet amongst the Jews those who clung to the faith of
their fathers, and rested with earnest hope on the promises given
through the prophets. Jerusalem still was the guardian of the light of
Truth in a world that lay in darkness, and neither the powers of earth
nor hell could prevail to quench it.

[Illustration: IMAGE OF JUPITER.]

Dark and fearful, indeed, was the cloud of tribulation which rested
upon Jerusalem. Antiochus, not contented with his late fearful
cruelties, sent Apollonius, his general, to wreak yet further vengeance
on the city of David. After having slain great multitudes of the
people, and sent away ten thousand captives, Apollonius plundered the
town, set it on fire, and demolished the wall. The daily sacrifices
ceased in the temple; Jerusalem was deserted. Officers were appointed
to compel the miserable Jews to sacrifice to idols. The Samaritans
consented to receive an image of the false god Jupiter into their
temple on Mount Gerizim; and another, to the horror of all true
children of Abraham, was placed in the temple of Jerusalem!

In this period of awful trial, glorious saints and noble martyrs were
found ready rather to suffer unto death than to deny the God whom they
adored. Such a spirit of devotion as that which had supported Shadrach,
Meshach, and Abed-nego, when the fiery furnace glowed before them,
animated still the faithful servants of the Lord.

An example of noble constancy was given by Eleazar, an aged scribe, who
was urged by his persecutors to break the law of Moses. The noble old
man was scourged to death, bravely enduring to the end.

A mother and her seven sons were brought before Antiochus, and
threatened with the most fearful tortures should they disobey his
unlawful commands. One and all this devoted family preferred death to
apostasy. The mother, with refined cruelty, was made to witness the
dying agonies of her sons. Far from weakening their courage by tears
and lamentations, the Jewish matron exhorted her children to keep
faithful to their God, cheering them in that awful hour by hopes of
a joyful resurrection. Faith and strength from above supported these
glorious martyrs. One of the young men exclaimed, as he stretched forth
his hands for the torture, “These I had from Heaven, and for His laws
I despise them, and from Him I hope to receive them again!” One after
another, six of the sons closed their eyes in death, committing their
souls to their Creator. One only, the youngest, remained, and even
the tyrant appears to have been touched with some compassion for his
tender years, for he promised the youth with oaths to make him a rich
and happy man, if he would turn from the laws of his fathers. When the
young Jew refused to hearken to his offers, the king bade the mother,
already bereaved of so many children, use her endeavours to save the
last by counselling submission and obedience.

But she, strong in faith, addressed her son in the Hebrew language,
conjuring him, even by his love to her who had borne him, to endure any
amount of suffering rather than sin. “Fear not this tormentor,” she
cried; “but being worthy of thy brethren, take thy death, that I may
receive thee again in mercy with thy brethren.”

While his mother was yet speaking these words, the noble youth turned
to the executioners. “Whom wait ye for?” he exclaimed; “I will not
obey the king’s commandment, but I will obey the commandments of the
law that was given unto our fathers by Moses. And thou,” he continued,
looking at the tyrant, “shalt not escape the hands of God. For we
suffer because of our sins; and though the living God be angry with
us a little while for our chastening and correction, yet shall He be
at one with His servants. But thou, O godless man! be not lifted up
without a cause, or puffed up with uncertain hopes, lifting up thy hand
against the servants of God, for thou hast not yet escaped the judgment
of Almighty God, who seeth all things. For our brethren who now have
suffered a short pain, are dead under God’s covenant of everlasting
life; but thou, through the judgment of God, shall receive just
punishment for thy pride. But I, as my brethren, offer up my body and
life for the laws of my fathers, beseeching God that He would speedily
be merciful unto my nation.”

The tyrant, enraged at the fearless words of the youth, put him to
death by tortures more dreadful even than those that his brothers had
endured; and then the devoted mother, faithful unto death, and under a
trial more terrible than death, followed her glorious sons by the same
brief and bloody path, to the haven of eternal rest prepared for those
who, like them, count God’s service as dearer than life.

The dying prayer of the young martyr had been heard. The Lord was
preparing a deliverance for his persecuted people.

The Jews, quiet and peaceful as they had shown themselves to be under
the sway of their rulers—Assyrian, Persian, and Egyptian—had at length
been goaded beyond their power of endurance; or rather, the Almighty
having compassion on their sufferings, was pleased again, as in the
days of old, to raise up for them mighty deliverers.

                205-170 B.C.
    Battle of Zama                    202
    Sparta subdued by the Romans      194



    Rising of the Jews—Martyrs to the Law—Apollonius
        Defeated—Seron Defeated—Lycias Defeated—The
        Temple Cleansed—Death of Epiphanes—Siege of
        Bethsura—Exploit of Eleazar—The Temple Besieged.

The noble family of the Asmoneans, so called from Asmoneus, one of
its ancestors, was amongst the most distinguished in Judea, and dwelt
at this period in the town of Modin. At the head of this family was
Mattathias, the father of five noble sons, Joanan, Simon, Eleazar,
Jonathan, and the illustrious Judas, surnamed Maccabeus.

Deeply did Mattathias mourn over the oppression of his people, and
the desecration of the altar of his God; and he heard with emotions
of indignation that the king’s officers had come to his own town, to
compel all to sacrifice to the gods of the heathen.

Mattathias being a person of great influence, the emissaries of
Antiochus spared no pains to induce him, by many promises, to give
an example of submission. But the brave old Jew answered with a loud
voice, “Though all the nations that are under the king’s dominion obey
him, and fall away every one from the religion of his fathers, yet will
I and my sons walk in the covenant. God forbid that we should forsake
the law and the ordinances! We will not hearken to the king’s words, to
go either to the right hand or the left.”

When Mattathias had concluded his declaration, there came a renegade
Jew, in the sight of all, to sacrifice at the altar at Modin. Filled
with indignation and inflamed with zeal, Mattathias, like another
Phinehas, rushed forward and slew him on the altar; then turning on the
commissioner, him he also slew, and pulled down the altar to the ground!

This was indeed drawing the sword and throwing away the scabbard!
Mattathias exclaimed, “Who is zealous for the law and maintaineth
the covenant, let him follow me!” and leaving all that he possessed,
he fled into the mountains with his sons, where they were joined by
numbers of the faithful and brave, who were ready, like themselves, to
yield up their lives rather than their faith.

A touching example of obedience to the law of God was given by a large
band of Jews who, with their wives and little ones, had tied into the
wilderness to escape the persecutions of the king. The fugitives were
pursued, and the forces of Antiochus came up to them at a place where
they had taken refuge in a cave. Philip, the leader of the soldiers,
endeavoured to induce the Jews to come forth and make submission,
but this they firmly refused to do. He then attacked them, and the
day being the Sabbath, the Jews, scrupulously observant of the law
which commands that day to be kept holy, neither stopped up the mouth
of their cave nor raised a weapon against their foes. “Let us die
all in our innocence,” they exclaimed; and thus all—men, women, and
children—were slain unresisting by the Syrians.

Mattathias and his followers were greatly grieved on receiving tidings
of this cruel massacre. In full debate, after due deliberation, they
came to the decision that self-defence is lawful on the Sabbath; and
that, if attacked by the foe on that day, they would fight for their
lives and their laws.

Mattathias, and the brave Jews whom he had gathered around him, now
leaving their fastnesses in the mountains, went to various cities of
Judea, throwing down the idol altars, and driving the enemy before
them. But the aged hero was soon worn out by the fatigues of warfare.
He felt that the time of his departure was drawing nigh, and gathering
his five sons around him, Mattathias gave them his dying exhortation.

He reminded them of the saints of old, whose faith had been crowned
with success; he bade them give their lives for the covenant of God,
and remember that they who trusted in Him never should be overcome.
He appointed Judas, his third son, to be the leader, and Simon the
counsellor of the patriots; and so, bestowing on his children his
parting blessing, Mattathias yielded up his soul to his God. _Truly
the hoary head is a crown of glory, when it is found in the way of

Then Judas, called Maccabeus from the motto on his standard, “Who is
like unto Thee amongst the gods, O Jehovah!” (the initials of which
in Hebrew form the word Maccabi), succeeded to the authority of his
father. There appear to have been no petty jealousies between the noble
sons of a glorious sire; they were united by a better tie than even
that of blood—fellowship in a holy cause.

Judas proved himself a bold and able commander, a hero treading in the
steps of Joshua, Gideon, and David. With a force not exceeding six
thousand men, he took the field against the large, well-disciplined
armies of Antiochus, commanded by warriors of renown.

His first great triumph was gained over Apollonius, whose sword the
victor wore to the end of his life. Judas then made head against Seron,
a prince of Syria, who came to attack him with a mighty host. Maccabeus
was then commanding a mere handful of men, and some of his companions,
disheartened at the fearful disparity of numbers, came to their chief
and said, “How shall we be able, being so few, to fight against so
great a multitude and so strong, seeing we are ready to faint with

“With the God of heaven,” replied the hero, “it is all one to deliver
with a great multitude or a small company; for the victory standeth
not in the multitude of a host, but strength cometh from Heaven. We
fight for our laws and our lives, wherefore, the Lord himself will
overthrow these men before our face!”

The result of the battle was the complete triumph of the Jews, who
overcame and pursued their enemies.

This victory made the name of Judas renowned through all the
neighbouring states, and it was speedily followed by others. Army
after army was sent against him, and fled in broken masses before the
conquering sword of him who trusted in the strength of the Omnipotent.

One of these engagements was with Lycias, a nobleman who acted as
regent of Syria during the absence of its king. Lycias, with a force
of sixty-five thousand choice infantry and five thousand horsemen, was
met by Judas Maccabeus at the head of ten thousand men. When the Jewish
leader beheld the immense host before him, before he closed in battle,
he had recourse to the powerful weapon of prayer.

“Blessed art Thou, O Saviour of Israel!” he cried, “who didst quell the
violence of the mighty man by the hand of Thy servant David, and gavest
the host of strangers into the hands of Jonathan, the son of Saul, and
his armour-bearer! Shut up this army in the hand of Thy people Israel,
and let them be confounded in their power. Cast them down with the
sword of them that love Thee, and let all that know Thy name praise
Thee with thanksgiving.”

The supplications of Judas were heard. The Lord God of Israel fought
for His people, and the vast Syrian host fled in confusion before them.

Then said Judas and his brethren, “Behold, our enemies are discomfited;
let us go up to cleanse and dedicate the sanctuary.”

With what joy and thanksgiving must the valiant deliverers have been
welcomed in Jerusalem, which they had freed from the oppressor! Judas
and his band of heroes proceeded at once to the temple; but when they
saw the sanctuary desolate, the altar profaned, the gates burned down,
and herbage growing in the courts once trod by the feet of so many
worshippers, they rent their clothes, and cast ashes on their heads,
and fell with their faces to the ground.

But Judas, like Nehemiah, did not content himself with lamentations
over the desolation which he saw—he zealously set himself to repair
and to reform. He chose priests of blameless lives to cleanse the
polluted sanctuary, pull down the altar which the heathen had profaned,
and build up another in its place. He also appointed warriors to fight
against the Syrian garrison, which still held a fortress which had been
erected by Apollonius to overlook the temple. New holy vessels were
made for the sanctuary, the lamps again were lighted and sacrifices
offered, and, with joy and exultation, songs of praise, and the music
of harps and cymbals, the conquerors returned thanks for victory in the
temple of the Lord of hosts.

By the command of Judas Maccabeus, high walls, strengthened with
towers, were raised around the sacred building, to protect it from
future attack, and a garrison was appointed to guard it, 164 B.C.

When Antiochus, who was on his way from Ecbatana to Babylonia, heard
how the Jews had defeated Lycias, recovered the temple of Jerusalem,
pulled down his idols, thrown their altars to the ground, and restored
the pure worship of Jehovah, he was enraged to the utmost pitch of
fury. He commanded his charioteer to double his speed, that he might
the sooner arrive in Judea to execute a fearful revenge. He threatened
to make Jerusalem one vast grave for the nation that had dared to defy
his power.

But the tyrant’s hour was come. He was now, according to the prophetic
words of the young martyr whom he had slain, to receive the just
punishment of his pride. Antiochus Epiphanes was smitten with a most
horrible and loathsome disease. Yet, hatred struggling against physical
pain, he endeavoured to pursue his course, till his chariot being
overturned, the king was so sorely injured by the fall, that it was
necessary to carry him in a litter to Tabœ, a town on the confines of
Persia and Babylonia.

Here the miserable tyrant endured tortures more intolerable than any
that he himself had inflicted, and was forced openly to acknowledge
them to be God’s retribution for his impiety and cruelty. His reason
at length gave way beneath them, spectres appeared to haunt him, and
this enemy of God and of his people expired at length in the greatest
agonies both of body and mind.

Meanwhile Judas gained victory after victory. He defeated the people
of Edom, Bean, and Ammon; took Gazer, with the towns belonging to it;
won a great triumph over a vast host, under a leader named Timotheus;
and subdued the cities of the country of Galaad. He smote Hebron,
and passed through Samaria; turned to Azotus, in the land of the
Philistines; and when he had levelled their altars, and burned their
carved images with fire, he returned back in triumph to Judea.

Antiochus had been succeeded by his son of the same name, to which was
added that of Eupator. The king being too young to assume the reins of
power, Lycias took the government into his own hands. The regent raised
an enormous army to crush the forces of Judas. A hundred thousand
foot soldiers, twenty thousand horse, thirty war elephants, and three
hundred chariots were gathered together, and headed by the young
monarch in person, who laid siege to the town of Bethsura.

Judas collected his forces, far inferior in number to those of the
enemy, and falling upon the Syrians by night, put the camp into
confusion, and retreated on break of day, without suffering loss by his
bold exploit, while many of the enemy were slain.

When the rising sun shed its full light on the glittering ranks of
the host of Antiochus, the opposing armies closed in fierce battle.
In the fight, Eleazar, a brother of Judas, sacrificed his life in a
desperate attempt to kill the young king of Syria. Seeing an immense
elephant, adorned with gorgeous harness, and supposing that the monarch
himself must be upon it, Eleazar furiously fought his way up to the
spot, slaying all who opposed him, and thrusting his weapon into the
elephant, was crushed to death by its fall.

The Jews, perhaps discouraged by the loss of Eleazar, fell back before
the overwhelming hosts of Syria, and made good their retreat to
Jerusalem. Bethsura then surrendered to Lycias, but upon honourable

From thence Antiochus Eupator marched to Jerusalem, where he laid siege
to the sanctuary, which Judas, as before related, had fortified in case
of attack. The Jews were now in extreme peril, those who defended the
temple being in the utmost distress for want of provisions. Instruments
for casting stones, darts, and slings, and other formidable weapons of
war, were brought against the handful of men who made their desperate
stand within the wall which had been raised to guard the temple. Famine
stared them in the face, and their only alternative seemed to be to
perish by hunger or the sword.


But man’s extremity is God’s opportunity. Lycias received tidings that
Philip, a favourite of the late king, and appointed by him guardian of
his successor, had seized upon Antioch, and set up his own power in
opposition to that of the regent. Lycias found it necessary at once
to make peace with the Jews, that he might be at liberty to march
himself against this dangerous rival. He therefore proposed honourable
and advantageous terms, which were accepted by Judas. The hero was
recognized both by the king and the regent as the ruler of Judea; and
from this period is dated the commencement of the Asmonean dynasty,
which for a hundred and twenty-six years held sway over the Jewish
people, 163 B.C.

The treaty between Antiochus and Judas Maccabeus having been ratified
by oath, the king and Lycias were admitted into the stronghold
which had been so bravely defended. But seeing the strength of the
fortification, they, contrary to stipulation, pulled down and destroyed
the wall before departing for Syria.

Menelaus, the treacherous high priest, had accompanied Lycias in his
expedition against Jerusalem, probably in hope of being restored to his
office by the enemies of his people. But divine vengeance at length
overtook this traitor to his country and his God. Menelaus lost favour
with those whom he had served at the price of conscience, and they
became the instruments of his just punishment. He was, by the royal
command, cast headlong from a high tower into ashes, where the renegade
miserably perished.

                   170-163 B.C.
    Macedon made a province of Rome        168
    The first library erected at Rome      168



    Expedition of Bacchides—Victories over Nicanor—League
        with Rome—Death of Judas Maccabeus.

The reign of the noble Judas was neither peaceful nor long. The year
after that in which Antiochus and Lycias had besieged the temple, they
were both defeated and slain by Demetrius Soter, a prince who aspired
to the Syrian crown, 162 B.C. The conqueror was no sooner established
on the throne than a band of Jewish apostates came around him, with
bitter complaints against Judas. At their head was Alcimus, an unworthy
high priest of the Jews, who had been expelled by them with just
indignation for his attachment to Grecian idolatries. Unappalled by the
fate of the guilty Menelaus, this renegade sought the aid of a heathen
monarch to reinstate him in the office of which he had been so justly

The new king, Demetrius, lending a willing ear to the complaints of
the Jewish traitors, sent a large force under his general, Bacchides,
to support the claims of Alcimus. This commander entered Judea without
meeting with any apparent opposition, and placing Alcimus in power,
with what he considered a sufficient force to protect him, Bacchides
returned to the king.

But the traitor Alcimus was unable to maintain himself in his dangerous
position; he was forced again to seek aid from Demetrius, who again
acceded to his prayer. The king sent Nicanor, a prince of high dignity,
a man who bore deadly hatred towards Israel, with a powerful force, and
the royal command to execute stern vengeance on the Jews. But again
the Almighty gave victory to his people. Twice was Nicanor defeated by
Judas, and in the second battle the heathen general was slain.

Then, though but for a brief period, the harassed land of Judea had

Judas Maccabeus now looked around for some powerful ally who might aid
him in the arduous struggle which the Jews had so long maintained
single-handed against all their foes. He turned his eyes towards Rome,
that mighty republic which was then advancing, step by step, to almost
universal dominion. Judas sent an embassy to ask for the friendship
and protection of Rome. His messengers were courteously received; the
Romans entered into a league of peace and amity with a people whose
heroic patriotism equalled their own, and agreed to aid the Jews by sea
or by land, should Demetrius again dare to attack them.

Little did Maccabeus foresee that the powerful heathen nation, whose
alliance he sought, would at a future period prove a more dangerous foe
to his country than Babylon, Egypt, or Syria! Little did he foresee
that Jerusalem would be trodden down by the Romans, her warriors slain,
her people scattered through the earth—that through Rome she should
behold her brave sons in fetters, her beautiful temple in flames! As
little could he imagine that the crime for which the city of David
should be given up to this fearful fate would be that of rejecting
and murdering the Messiah, whose coming he, with all the faithful of
Israel, awaited with hope and desire!

Before his ambassadors returned from Rome, Judas Maccabeus, by a
soldier’s death, had closed his glorious career.

Demetrius the king, hearing of the defeat and death of Nicanor, sent
Bacchides a second time, accompanied by the traitor Alcimus, to avenge
his general, and destroy Judas and his band of heroes.

On the approach of the hostile force, a panic seemed to have seized
upon the Jews, hitherto so full of faith and of courage. They
remembered not the lesson which had been taught them by so many
glorious triumphs, that victory is not always to the mighty, nor the
battle to the strong. Silently they dispersed on every side, till their
leader, deserted in his need, found that but eight hundred men remained
beside him to encounter the Syrian hosts!

Sore troubled and distressed in mind at the defection of those in whose
fidelity he had confided—those whom he had so often led to victory,
the lion spirit of the Jewish hero still roused itself to meet the
danger. “Let us arise and go up against our enemies,” he cried, “if
peradventure we may be able to fight with them!”

But of that success of which he doubted, his followers despaired, and
urgently counselled flight. Judas, so long accustomed to conquer,
indignantly refused to turn his back upon the foe.

“God forbid that I should flee from them!” he exclaimed; “if our time
be come, let us die manfully for our brethren, and let us not stain our

From morning till night raged the battle. Judas charging the right wing
of the enemy with irresistible impetuosity, carried all before him, and
was hot in pursuit when the left wing came up to its aid. This changed
the face of the conflict. Surrounded, hemmed in by masses of the foe,
but bravely fighting on to the last, Judas Maccabeus, the heroic
leader, fell, and the few faithful followers who survived the bloody
struggle were compelled to retreat.

The body of the hero was carried by Jonathan and Simon, his brothers,
to the family sepulchre at Modin. Great were the lamentations and
sorrow through Judea, as from town to town and village to village
spread the tidings of the death of its prince. Many and bitter were the
tears shed for the fall of Judas Maccabeus, and long was he mourned in
the land for which his brave blood had been shed.



    Treachery of Tryphon—Judea Free—Asmonean
        Monument—Murder of Simon.

A period of extreme distress succeeded the death of Judas. The sky
had not appeared darker over Judea even during the bloody persecution
of Antiochus Epiphanes. Whereupon all the wisest amongst the Jews
flocked to the standard of Jonathan, the youngest of the five sons of
Mattathias, and made him their captain and leader, in the place of his
noble brother.

In the next year Alcimus, the traitorous high priest, who had been
restored to power by Bacchides, was cut off in the midst of his crimes.
In his anxiety to preserve the favour of his heathen protectors, he
had given orders that, in the temple, the wall of partition should be
broken down which divided the court of the Gentiles from that which
Jews only might enter. But he was not suffered to complete his impious
work: the Almighty suddenly smote him with palsy, and summoned him to
his awful account.

The death of this wicked high priest removed one great difficulty from
the path of Jonathan. In his time Syria was convulsed with civil wars,
from the competitors who struggled together for its crown. In the wild
storm which raged around him, Jonathan guided the affairs of Judea as a
wise and experienced pilot steers his vessel through rocks and shoals.
While contending monarchs rose and fell, even from their disputes the
skilful ruler won advantages for his country. Jonathan, by the grant
of a prince named Alexander, who was at that time opposing Demetrius,
assumed the office of high priest with the full consent of the Jewish
people, 152 B.C. From this period, till the time of Herod, the dignity
became hereditary in the Asmonean family. Jonathan was now enabled to
proceed with his various improvements and repairs, restoring justice
throughout the land, and reforming, to the best of his power, that
which was amiss both in church and in state.

[Illustration: HIGH PRIEST.]

For many years Jonathan had ruled over Judea, when an act of shameful
treachery removed him from his post of usefulness and honour. Tryphon,
who had been governor of Antioch, aspired to the crown of Syria, and
his unscrupulous ambition was eager to trample down every obstacle that
stood in his way. Such an obstacle he foresaw in the firm integrity of
the high priest of Judea, whom the ambitious noble found at the head of
a formidable force.

Tryphon, seeing Jonathan so powerfully attended, durst not openly
attempt anything against him, but deceived him by flattering words,
and a false appearance of friendship. He assured the high priest that
he only came to consult him on matters which regarded their common
interest, and that he was about to place the town of Ptolemais in
Jonathan’s hands.

By these treacherous pretences Tryphon induced his unsuspecting victim
to trust himself with a small force within the walls of Ptolemais.
No sooner had they entered than the gates were closed by order of
the traitor, and a massacre commenced. Of those who had accompanied
Jonathan not a man was spared; and though he himself lingered for a
space in captivity, and earnest were the efforts of his brother to
save his life, the merciless Tryphon completed his crime, and the
noble prisoner was slain by his command, 144 B.C.

With indignation and horror the Jews heard of the treachery of Tryphon.
Deprived by this sudden stroke of their leader, and seeing enemies
gathering around them, their hearts failed them for fear. At this hour
of peril Simon, the elder brother of Jonathan and Judas, showed himself
worthy of his race. He went up to Jerusalem, assembled the terrified
people, and offered himself as their leader. With joy the Jews hailed
as their captain the last surviving son of Mattathias.

One of the first acts of the new high priest was to strengthen the
friendship with Rome which had been commenced by Judas Maccabeus.
He also sent a crown of gold to Demetrius, the rival of the guilty
Tryphon, and received from him a grant of the principality of Judea,
free from all taxes, tolls, and tributes, on the condition of the Jews
aiding him to crush Tryphon, the murderer of Jonathan. Thus Simon
became not only high priest, but sovereign prince of Judea, which for a
space was entirely freed from the yoke of any foreign nation.

[Illustration: JOPPA.]

Simon showed himself to be an able leader as well as a prudent
statesman. He took Gazara, Joppa, and Jamnia, drove the heathen from
the fortress which overlooked the temple at Jerusalem, and razed the
fortress itself to the ground.

Nor, amidst his labours for the good of his people, did Simon omit to
pay due reverence to the memory of the dead. The body of the murdered
Jonathan was taken from the place where he died, and buried in the
sepulchre at Modin, beside those of his brave father and brothers.
Simon raised there a splendid monument of white marble, with seven
stately pyramids—one for his father, one for his mother, four for
his brethren, and the seventh for himself. This monument being on an
eminence, was seen far off at sea; and often as the Jewish mariner
turned his eyes towards it, would he think with grateful reverence of
the heroes sleeping beneath it, the memory of whose noble deeds has
proved more enduring than marble.

After ruling Judea for about nine years, Simon was cut off by treachery
even yet more base than that to which Jonathan had fallen a victim.

Ptolemy, his own son-in-law, who held an office under the high priest,
secretly aspired to fill his place. This most wicked and perfidious
man invited Simon to an entertainment which he had prepared in a
neighbouring castle. The venerable high priest suspected no evil from
one to whom he was so nearly connected, accepted the invitation, and
went to the fortress with two of his sons.

In the midst of the feast, when the wine-cup went round, and the
unsuspecting guests never dreamed of danger, suddenly assassins
burst in amongst them, and Simon and his two sons were ruthlessly
murdered!—135 B.C. Not contented with committing this fearful crime,
determined to leave no son to succeed to the slaughtered prince, or
to avenge his death, Ptolemy sent a party to Gazara to assassinate
John Hyrcanus, the son of Simon. But tidings of the foul murder of
his father and brothers reached Hyrcanus in time to put him on his
guard. Hastening to Jerusalem, he secured the city and the temple
against those whom the traitor had sent to take possession of both.
His activity, wisdom, and courage defeated the designs of Ptolemy, and
wrested from him the fruit of his crime.

John Hyrcanus was declared prince and high priest of the Jews, whom he
governed for many years with great wisdom and success. Emulating the
military prowess of his predecessors, Hyrcanus made himself master of
all Galilee and Samaria, and other places in the country around him,
till none of the neighbouring tribes dared attempt to cope with the
Jews, and he passed the remainder of his days in full repose from all
foreign wars.

In the latter part of his life, however, Hyrcanus met with much trouble
from the Pharisees, a large and mutinous sect of the Jews. These, with
pretensions to singular sanctity of life, and the strictest obedience
to the law of Moses, covered a spirit of insolent ambition and
intolerable pride.

Hyrcanus, who knew the great influence acquired by the Pharisees over
the people, attempted at first to attach them to himself by all manner
of favours. He invited the heads of the sect to an entertainment, and
having there liberally regaled them, he addressed his guests to the
following effect:—He told them that the fixed purpose of his mind had
always been to be just in his actions towards men, and to do all things
towards God that should be well-pleasing to Him, according to the
doctrines which the Pharisees taught. He desired those whom he now saw
at his table, should they behold anything in him wherein he failed of
his duty in either of these its two branches, to give him the benefit
of their instructions, that he might thenceforth reform and amend.

In reply to this humble address, the Pharisees loaded their high priest
with praises for his wisdom and goodness, with the exception of one
Eleazar, a man of turbulent and mutinous spirit, who, when the rest
were silent, stood up, and with astounding audacity exclaimed, “Since
you are desirous to be told the truth, if you would approve yourself a
just man, quit the high priesthood, and content yourself with being the
governor of the people!”

Eleazar tried to support this very startling demand by the false
assertion that the mother of Hyrcanus not having been a Jewess, he was
debarred by the law from exercising the holy office of high priest.

Hyrcanus was deeply wounded. Insulted in his own house, in the presence
of his guests, and on a point where, both as a pontiff and a Jew, he
was most keenly sensitive, he appealed to the Pharisees around to
declare what punishment was merited by one who dared to defame the high
priest and prince of his people. Their reply was so little satisfactory
to Hyrcanus, that he suspected that the insult which he had received
had been a thing previously concerted amongst them. He became from
thenceforth the bitter enemy of the Pharisees, and transferred all the
favour which he had previously shown them to the rival sect of the

It cannot be supposed, however, that so righteous a man as John
Hyrcanus adopted all the errors of a sect that afterwards denied the
existence of angel or devil, and rejected the blessed doctrine of a
resurrection. It is probable that at this time the Sadducees themselves
had not gone further than renouncing the unwritten traditions, to which
the Pharisees gave great and dangerous weight, regarding them with the
same reverence which they paid to the inspired Word of God.

Hyrcanus died 107 B.C., and was succeeded in both his offices by his
eldest son Aristobulus.

           152-107 B.C.
    Carthage destroyed      146
    Numantia destroyed      133



    The Diadem—Matricide and Fratricide—Horrors at
        Bethone—Reign of a Woman—Contest between
        Brothers—Jerusalem twice taken by the Romans.

Hitherto the history of the house of the Asmoneans has been a record
of the brave deeds of noble men; but from this point it becomes little
but a dark catalogue of crimes. We feel, in entering upon it, like a
traveller who, after threading a majestic mountain-pass, which looks
only the more sublime from the contrast of strong lights and shadows
thrown over it by passing clouds, comes on a waste and howling desert,
and quickens his pace instinctively, that he may the sooner reach a
fairer, brighter scene beyond.

The noble sons of Mattathias seem to have shown no rivalry or
emulation; each was ready to do his duty where the Lord had assigned
his post; and though three brothers ruled in succession, the first-born
of them was content to be the last to rise to power. Far otherwise
was it with Aristobulus, the son of John Hyrcanus. Ambition was the
idol that he worshipped. Not content with the authority, he must also
assume the title of King. He was the first of the race of Asmoneus who
put a diadem upon his head. He caused the assassination of one of his
brothers, whom he suspected of aspiring to the throne, and cast three
others into prison! Plunging into a yet more fearful depth of crime, on
finding that his own mother, by virtue of the will of Hyrcanus, claimed
a right to the sovereignty of Judea, Aristobulus overpowered her, threw
her into confinement, and suffered her there to perish of hunger!

The reign of this monster was but brief. Grievous remorse imbittered
and probably shortened his life. He died in a state of extreme anguish
of mind, having reigned over Judea for but one year, 105 B.C.

As soon as Aristobulus was dead, his queen restored his three
imprisoned brothers to freedom; the eldest of whom, Alexander Janneus,
ascended the vacant throne. But the warning given by the miserable
death of Aristobulus did not deter Alexander from following in his
steps, and dyeing his hand in the blood of a brother. Nor did his
barbarous cruelty end here.

King Alexander, entering into the temple, to officiate as high priest
in the feast of tabernacles, was rudely insulted by the people, to whom
he was personally odious. Disregarding the sanctity of the place, or
the solemnity of the occasion, the mob pelted the royal pontiff with
citrons; called him slave, and other opprobrious names; and wound up
his fury to such a pitch, that he fell on the crowds with his soldiery,
and six thousand lives were sacrificed to the revenge of the insulted
king. This was the commencement of a civil war, in which fifty thousand
persons are said to have perished.

The concluding and most horrible event of the war was Alexander’s
triumph over the town of Bethone. Eight hundred of its unfortunate
defenders were carried by the king to Jerusalem, and there crucified by
his command. Their wives and children were killed before their eyes as
they hung in their dying torments, while the tyrant and his wives sat
feasting and enjoying the horrors of the scene.

This most unworthy king of Judea died in camp of a quartan ague, 79 B.C.

Alexandra, the queen, a woman of prudence, assumed the reigns of
government on the death of her husband, and Judea was for about nine
years wisely ruled by a woman. Alexandra made her eldest son, Hyrcanus,
high priest at Jerusalem, he being at that time thirty-three years of
age. Hyrcanus was a man of quiet temper and indolent habits, unfitted
to make a struggle for his rights; and on the death of the queen,
Aristobulus, his younger brother, wrested from him both the high
priesthood and the kingdom, 70 B.C.

But Aristobulus wore not the crown in peace. Great disturbances arose
in Judea, having their origin in the ambition of Antipater, an Idumean
by birth, but professing the Jewish religion. Having been brought up in
the court of Alexander Janneus, and that of Alexandra his successor,
Antipater hoped through his favour with Hyrcanus, whom he naturally
regarded as their heir, to rise into importance in the state. These
hopes were disappointed by the dethronement of Hyrcanus. Henceforth the
anxious efforts of the Idumean were directed to rousing the dethroned
prince to make a vigorous struggle to regain his lost throne.

Hyrcanus was neither active nor ambitious—he valued his own ease above
the title of King of Judea; but at length being persuaded by Antipater
that his life was in danger from his brother—that he had no choice
but to reign or to perish—Hyrcanus engaged in the contest for power.
The generality of the people declared for Hyrcanus, while many of the
priesthood clung to the usurper, and a battle took place in which the
forces of Aristobulus were defeated.

An event occurred at this time which shows how far the Jewish people
had fallen from the piety of their ancestors, how the crimes of their
wicked rulers were emulated by those below them.

There was at Jerusalem a man named Onias, so noted for his sanctity
of life, that it was believed by his countrymen that to his fervent
prayers rain had been granted in a season of drought. Concluding that
the saint’s maledictions must equally prevail with his prayers, the
superstitious followers of Hyrcanus brought Onias forth, and urged him
to curse Aristobulus and his friends, who were then besieged in the
temple. Long the saint refused to listen to such evil entreaties; but
at length, to quiet the importunity of the people, he stood up in the
midst of them, and lifting up his hands towards heaven, the good man
uttered this prayer:—“O Lord God, Ruler of the universe! since those
that are with us are Thy people, and they that are besieged in the
temple are Thy priests, I pray that Thou wouldst hear the prayers of
neither of them against the other!”

Instead of being touched by the patriot’s prayer, the furious people
were so much enraged, that, snatching up stones, they hurled them
against the saint. Onias was actually stoned to death because he would
not defile with curses the lips so often employed in prayer, nor invoke
the Almighty’s vengeance upon the misguided people whom he yet regarded
as his brethren.

The contest which raged in Judea produced that which is the frequent
result of such intestine struggles—a third party being called in as
umpire, and that umpire taking advantage of the dissensions of the
rivals to establish his own power over both. Such an umpire was found
by the Asmonean brothers in the ambitious republic of Rome. The dispute
between Hyrcanus and Aristobulus was referred to the decision of
Pompey, a celebrated Roman general. Both the princes stooped to appear
in person to plead their respective causes before a stranger and a

[Illustration: POMPEY.]

Various intrigues and negotiations followed Aristobulus, perceiving at
last that the decision of Pompey was not likely to be in his favour,
abruptly withdrew to make preparations for war. His conduct towards the
Roman general was marked by mingled deference and distrust. Fearful of
offending one who would be so powerful either as an ally or a foe, he
endeavoured by every means to induce Pompey to recognize his title to
the crown.

The blessing of Heaven did not rest upon the efforts of this ambitious
prince. Pompey thought himself mocked and deceived, and before the year
was concluded he had put Aristobulus in fetters, and had laid siege to

Ill fares the city that is divided in itself! Hyrcanus and many of the
Jews, allowing the spirit of patriotism to be lost in the spirit of
party, supplied the foreign foe with every necessary for carrying on
the siege. For three months the city held out, when, a breach being
made large enough for an assault, the fierce soldiery rushed within
even the wall which protected the temple. A savage massacre of the
defenders followed, and none acted more cruelly herein than the Jews
of the opposite faction. In this terrible scene of destruction, the
priests, who were in the temple at the time when it was carried by
storm, went on with the daily service, without being deterred by the
horror of seeing their friends fall around them, or the fear of sharing
their fate. Many of these heroic priests were slain by the enemy’s
sword, and their blood mingled with that of the sacrifices which they
were offering on the altar of God, 63 B.C.

Pompey entered the temple as a conqueror; and not contenting himself
with viewing the splendour of the outer courts, he violated the
feelings of all pious Jews by intruding into the Holy of holies. The
sound of the heathen victor’s tread echoed in that sacred place into
which the high priest alone had been privileged to enter, but had it
not been as much profaned when an Aristobulus or an Alexander presumed
there to worship a holy God, while they were stained with the guilt of
a brother’s murder?

Hyrcanus was restored to the office of high priest, he was also made
prince of Judea; but the dignity of the title was lost with the
independence of his unhappy country. Judea was no longer free—she was
under tribute to the Roman conquerors—she now bowed to the yoke of that
nation which was at length to crush her even to the dust.

[Illustration: ROMAN TRIUMPH.]

Aristobulus was carried to Rome, where, with his two sons, he was
compelled to grace the triumph of Pompey. Bitter must have been the
humiliation of the ambitious Asmonean prince when following the
triumphal chariot of his heathen conqueror through streets thronged
with eager multitudes! In vain might he long that the earth would open
before him to hide his disgrace from the curious gaze of unpitying
eyes! _They who exalt themselves shall be abased._ Aristobulus long
remained a prisoner in Rome; and when at length political changes in
that city seemed to open to him a path to freedom and to power, his
ambitious career was suddenly closed by poison, administered to him as
he was returning to his country, 49 B.C.

Hyrcanus bore the name of ruler in Jerusalem, but the real power lay in
the hands of the ambitious Antipater, the Idumean, who enjoyed great
favour with the Romans. Phasael, his eldest son, was made governor of
Jerusalem; Herod, his second son, governor of Galilee. The latter,
who afterwards sat on the throne of Judea under the title of Herod
the Great, was a man of singular energy and courage, as well as of
political talent. He strengthened his influence with the Jews by
marrying Mariamne, the beautiful grand-daughter of Hyrcanus, and thus
allying himself to the royal family of the Asmoneans.

In the year 40 B.C., Antigonus, son of Aristobulus, assisted by the
Parthians, made a desperate effort to win the regal power, in aspiring
to which his father had lost first his freedom and then his life.
Antipater the Idumean was dead—he also had perished by poison; and
his son Herod was absent from Judea, when the Parthians marched upon
Jerusalem, plundered the country round, seized upon the city, and made
Antigonus king. Hyrcanus and Phasael were delivered up in chains to the
mercy of the conqueror. Phasael, knowing his death to be determined
upon, in desperation dashed out his own brains against the walls of his
dungeon. Antigonus spared the life of Hyrcanus, his dethroned uncle;
but cut off his ears, that he might be for ever disqualified from being
high priest, as no one with a member imperfect was capable of holding
the office.

Herod, hearing of the dethronement of Hyrcanus and the death of his
own brother Phasael, hastened to Rome, to seek there for help from
his powerful allies. Aided by them, he brought a large force into the
field, and besieged the new king in Jerusalem, 38 B.C. It was not till
the next year that the city was taken, as it was desperately defended
by the Jews. At length the Romans entered on every side, and filled all
the streets with blood and slaughter, till Herod himself interceded for
the people, exclaiming that the Romans would make him king only of a

Antigonus, seeing that all was lost, surrendered himself to the enemy.
Herod did not consider himself secure in the kingdom which was bestowed
upon him by his Roman allies, as long as one prince of the blood-royal
remained alive on the earth. With great difficulty he obtained from
the Roman general a decree condemning Antigonus to death. The sentence
was executed on the unhappy prince; and beneath the axe of the lictor
perished the last king of the male line of the Asmonean race. We have
now followed the thread of the history of that race from its first
glorious commencement to the period when, stained as it was with blood,
and darkened with crime, we trace by it only the miseries and wrongs of
unfortunate princes in the realm once ruled by their fathers. We behold
in that history the end of ambition. The descendants of the noble
Mattathias were great until they aspired to be greater, and glorious
until they ceased to seek God’s glory rather than their own.

                 107-38 B.C.
    Cataline’s conspiracy at Rome      66
    Cæsar’s invasion of Britain        55
    Battle of Pharsalia                48
    Death of Cæsar                     44



    The Fatal Pond—Joseph’s Secret—Death of
        Hyrcanus—Fate of Mariamne, her Mother,
        and her Sons.

And now, for the first time, there reigned in Judea a king who was
not of the race of Jacob—a king who had been placed on the throne
by a foreign power, and who was chiefly maintained there by foreign

As the cruel and unscrupulous character of their ruler developed
itself, the Jews had reason to feel their degradation more deeply, and
to long more earnestly for the time, now at hand, when the Deliverer
should appear in Zion.

We have seen that Herod had united himself in marriage with Mariamne,
the grand-daughter of Hyrcanus, a princess who, in the graces of
her person, is said to have excelled all the women of her time, and
whose spirit was equal to her beauty. She possessed great influence
with Herod, who loved her as ardently as one of his hard and selfish
nature could love. Mariamne, and her mother Alexandra, the daughter
of Hyrcanus, naturally desired to see Aristobulus, the brother of the
one and son of the other, elevated to the high priesthood. The youth,
who was only seventeen, was entitled by his birth to the office; and
the princesses so earnestly advocated his claims, that Herod deposed
the high priest whom he himself had set up, and made Aristobulus high
priest in his place.

But no sooner had the tyrant raised the Asmonean prince, than he began
to find in him an object of jealousy and fear. Nature had endowed the
youthful pontiff, like his sister, with dignity and grace, and the
power of winning to himself the warm affections of the people. Herod
knew that, in the opinion of many of the Jews, he who bore the priestly
office was also entitled to the kingly, and the tyrant resolved to
destroy one who might become a dangerous rival to himself. The art with
which he accomplished this villainous design makes its atrocity yet

Aristobulus, unsuspicious of treachery, accompanied his brother-in-law,
Herod, to a banquet prepared at Jericho. After the feast was concluded,
the young high priest was persuaded to join a party in bathing. He
entered the pond, which the tyrant had resolved that he never should
quit alive. Under pretence of sportive play, attendants, suborned by
Herod, held the struggling, gasping youth beneath the water till life
was extinct, and then pretended that his death had been occasioned by
an unfortunate accident.

Bitter were the lamentations over the fair young prince, and none
appeared to mourn his untimely fate more deeply than Herod. Splendid
was the funeral which he prepared for his victim; but his hypocrisy
blinded no one, and Alexandra, the bereaved mother, silently, in the
depths of her bleeding heart, nourished thoughts of revenge.

If Mariamne had ever regarded her husband with feelings of affection,
the murder of her innocent brother must have changed them to feelings
of horror. For such Herod gave his young wife yet greater cause. On
his departure from Judea, 34 B.C., the king left the administration of
government and the care of his family to his uncle Joseph. Selfish even
in his love, unable to endure the idea that his beautiful queen should
ever survive him to be loved by another, Herod charged Joseph, should
he himself be cut off on his journey, to put Mariamne to death.

During Herod’s absence Joseph frequently visited the queen, and at
these visits would dilate upon the love borne to her by her royal
husband. At one time, with marvellous indiscretion, he let out the
fatal secret of the command which he had received from the king,
telling her that so dear was she to Herod, that as he could not live
without her, so he was resolved that death should not part them. The
queen could not readily forget or forgive such a proof of a husband’s

Herod having advanced so far on his path of guilt, waded yet deeper
and deeper in crime. The aged Hyrcanus was now living quietly and
honourably at Seleucia. The Jews beyond the Euphrates respected him as
their king and high priest, notwithstanding the cruel measure which
his nephew had taken to incapacitate him from holding the latter
office. Hyrcanus had been the friend of Herod’s father, Antipater; he
had been the benefactor of Herod himself, and had bestowed his own
grand-daughter upon him. But Hyrcanus was a descendant of Asmoneus; he
had once sat upon the throne of Judea; and, notwithstanding his age and
unambitious temper, might possibly ascend it again. This was sufficient
to seal his doom. Neither gratitude, the social tie, nor respect for
his gray hairs, could win mercy for the venerable prince. Herod enticed
Hyrcanus to Jerusalem; falsely accused him of conspiring against him;
and under this pretence took the life of his benefactor, after he had
passed the eightieth year of his age.

Mariamne now regarded with ill-concealed aversion him who had caused
the death of her nearest relations, and who had meditated her own. The
contempt in which the high-born Jewess held the family of the Idumean
drew upon her the bitter hatred of his mother Cyprus, and his sister
Salome; and they did all in their power to induce Herod to destroy
his beautiful wife. The Asmonean princess hung but by a thread over
the gulf into which so many of her race had been plunged; that thread
was the passionate love of a capricious tyrant; and it was at length
snapped asunder by her own unguarded expression of the just indignation
which boiled in her breast. Bitterly Mariamne reproached the murderer,
who was unworthy the name of her husband, and taunted him with the
command which he had secretly given for her death in the event of his

Herod was stung to rage and fury, his love was changed for the time
into hate, and the wicked Salome took advantage of his anger to ruin
the woman whom she detested. Mariamne was falsely accused of a design
to poison her husband, the father of her children. The fair young queen
was brought to trial for her life; and her judges, suborned by her
foes, sentenced her to be put to death.

Fearful was the struggle in the mind of Herod between his passionate
love for Mariamne, and the fierce anger which possessed his soul. But
Cyprus and Salome, like tempting fiends, urged him forward on his path
of blood. They suggested that, if the Asmonean princess were spared,
the people might rise in her behalf; and the miserable Herod was at
length induced to order the execution of the fatal sentence.

The spirit of the descendant of the heroic Mattathias sustained her to
the last. The queen of Judea with calm courage saw the end approaching
of a life which had been crowded with so many trials; though she must
have sighed at the thought of her two young sons, left under the
guidance of a father who was the destroyer of their mother. As, with a
firm step and an unblanched cheek, the queen proceeded to the place of
execution, her bitter cup was yet further imbittered by the unnatural
conduct of Alexandra, her own mother. This unprincipled woman, dreading
that she herself might become the next victim of the murderer of her
son and her daughter, thought to avert Herod’s wrath by loading the
queen with cruel reproaches. Mariamne bore this last trial in dignified
silence, and passed on to her death great, firm, and fearless to the
end, 28 B.C.

Herod’s rage being quenched in the blood of his innocent wife, all his
affection towards her revived. Half maddened by remorse and despair, he
had no rest by day or by night. The remembrance of Mariamne haunted him
where-ever he went, and in transports of grief he called aloud upon the
name of her whom his blind fury had destroyed. A grievous pestilence
raged at this time in the land, which carried off great numbers of the
people, and which was regarded as the just retribution of Heaven for
the guiltless blood of the queen.

The health of Herod gave way under the pressure of his misery. While
he lay sick, prostrated both in body and mind, Alexandra, seizing
the favourable moment, made a plot which, if successful, would have
placed in her hands both power and the means of vengeance. Her design
was discovered and frustrated, and the execution of the mother soon
followed that of her unfortunate daughter.

Herod had now become the object of the just detestation of the people.
He endeavoured to soften their resentment for his crimes, and perhaps
to quiet his own tortured conscience, by expending immense sums upon
the temple at Jerusalem. For many years he employed eighteen thousand
workmen upon the building. The outside was adorned profusely with gold,
and the pinnacles, glittering in the sun, dazzled the eyes of admiring

But that the miserable Herod had _not_ brought to God the offering of
a broken and contrite heart, more precious than all the world’s vain
treasures—that his remorse was _not_ repentance, was proved by his
subsequent conduct.

The blood of Asmoneus still flowed in the veins of two young
princes—Aristobulus and Alexander, the sons of Mariamne; and though
these princes were his own children, Herod regarded them with jealous
fears. They might one day assert the rights of their birth—one day
avenge their murdered mother.

The young men were brought up at Rome, where they had too unguardedly
expressed their natural feelings in regard to the fate of the queen.
Again Salome acted her fiendish part of stirring up her brother to
crime. Herod’s mind was filled with jealousy and suspicion. To make
discovery of intended treason, the confidants of the unhappy princes
were stretched upon the rack, and the intolerable torment forcing from
some of them false confessions, Alexander was loaded with chains, and
thrown into prison by his father.

The position of the princes excited sympathy. The good offices of
Archelaus, king of Cappadocia, produced a temporary reconciliation
between Herod and his sons. But the breach was not in reality healed.
In 6 B.C., the unnatural Herod wrote to Augustus, then emperor of Rome,
to obtain the monarch’s consent to his putting his own offspring to
death. Augustus had already repeatedly interposed between the tyrant
and his victims, but he now left the unfortunate sons of Mariamne to
the mercy of their father. The young men were brought to trial, as
their beautiful mother had been before them; and the result was in both
cases the same. Sentence of death was pronounced against the princes,
and they were both strangled by their father’s command.

It is fearful to contemplate the state of Judea under the rule of this
bloody tyrant. At the commencement of his reign Herod had given an
earnest of his cruelty, by slaying all but two of the members of the
great Jewish council of the Sanhedrim. Whoever opposed, or seemed to
oppose, his power, was ruthlessly put to death. While Herod sought
to spread his fame by the magnificence of the buildings which he
raised, the people groaned under oppressive taxes. Bands of robbers
ravaged the land, and were with difficulty put down by the strong
hand of power. While crime stalked wolf-like through the palace,
in serpent form it coiled even within the sacred precincts of the
temple. Religion itself was made a mask for covetousness and pride.
Different sects disputed together. The Pharisees, while scrupulously
observing every outward ceremonial of the law, corrupted the pure
fount of Truth by mixing with it the vain traditions of men. The
Sadducees, with bold infidelity, rejected Heaven-taught doctrines, and
plunged into evil excesses, unrestrained by the dread of a judgment to
come. It might seem that the chosen, much-favoured nation, so often
rebelling—repenting—being chastened and forgiven—had at length filled
up the cup of her transgressions, and that the Divine vengeance, like a
looming cloud, was about to burst in full fury upon guilty Jerusalem.

               38-1 B.C.
    Battle of Actium            31
    Rome became an empire       27



    Reflections on the Time and Manner of the Appearance
        upon Earth of the Lord Jesus Christ.

It was at this period, when the gloom was the heaviest, the night
darkest, that the Sun of Righteousness arose with healing on His
wings—that the long-expected, much-desired Messiah at length was born
upon earth.

Not that this was the first time that the Lord had condescended to
appear to His people. As God the Father, robed in inaccessible glory,
has never at any time been seen by man,—as we, who are dust and ashes,
could not look upon His face and live,—it is evident that, on the
various occasions on which the Lord became manifest to mortals, it
was the Eternal Son who deigned to shroud His glory by assuming a
visible form. Thus it was the Divine Son who pronounced the sentence
upon Adam in the garden of Eden, and who held out to the trembling Eve
the merciful promise of a future offspring who should both suffer and
triumph. It was the Divine Son who listened graciously to the pleadings
of Abraham for the guilty cities of the plain, doomed to a terrible
destruction. It was the Divine Son who, in the likeness of a man of
war, appeared unto Gideon, and by a single look bestowed upon him
irresistible might.

But this was to be no brief appearance—no passing glimpse of a present
Deity. The Holy One was to become incarnate,—to wear the throbbing
flesh, to assume the mortal nature of the creatures whom He himself had
created. Well might the heavens wonder, and the earth rejoice, at so
transcendent an act of condescension.

But may we not marvel that, when the Lord stooped to become man, He
chose not a time when the faith of His people was strong—when their
obedience was earnest? How would the devoted Nehemiah have welcomed
his Masters coming!—with what joy would Judas Maccabeus have laid his
conquering sword at the feet of his King! And may we not marvel that
when He whom the heaven of heavens cannot contain, condescended to wear
a mortal body, He did not choose to appear as a mighty monarch, cradled
in a magnificent palace, and adored by all the nations of the earth!

[Illustration: BIRTH OF OUR SAVIOUR.]

We must remember that the Redeemer of the world had a threefold office
to perform: He had to save man, satisfy God, and subdue the power of

All men were under sentence of death. Eternal Truth had declared, “THE
SOUL THAT SINNETH, IT SHALL DIE;” and Eternal Justice was engaged to
execute that awful sentence. _All_ had sinned and come short of the
glory of God. Even the babe that died when but a few hours old, born of
the corrupted, inherited a corrupt nature. Who can bring a clean thing
out of an unclean?—pure water from a fountain that is tainted?

Before guilty man could be saved, Eternal Justice must be satisfied. A
victim must be found of worth so priceless as to outweigh in the sight
of the Almighty all the countless transgressions of mankind. It was not
possible that the blood of bulls and goats could wash away a single
sin. They were offered by the saints of old to show their faith in,
and to make them partakers of the benefits of the one great Sacrifice,
which was to atone for the guilt of a world.

And the Son of God came not only to save and to suffer, but also to
subdue. He would meet the enemy, Satan, on his own ground. Where man
had fallen under the power of temptation, the God-man would rise
triumphant over every temptation which the Evil One could offer. One
born of woman would, by his spotless obedience, fulfil the whole
law which Adam and Adam’s race had broken, and in His own strength
conquering the conqueror, trample Satan under His feet.

We thus behold the Redeemer in His threefold office. To save man, He
must assume man’s nature; to satisfy God’s justice, He must suffer and
die. His whole life must be an example of obedience under each form of
sorrow and trial. He must bear the weight of poverty, endure the sting
of contempt. It was by enduring that He triumphed—it was by suffering
that He saved! The lamb bleeding beneath the sacrificial knife; the
rock smitten, that its gushing waters might give life to the perishing
people; Isaac bound by his own father on the altar;—such were the types
of Him who, sinless, bore the punishment of sin, and who passed to His
everlasting kingdom from the torments of the cross and the darkness of
the grave.

As this work is merely a sketch of the history of the Jews, I shall
not attempt to introduce into its pages any account of the life of our
Redeemer, or the miracles of mercy which He wrought. My office is to
describe the political state of the land in which He deigned to appear;
to record the crimes of its rulers; to place the dark background of
history behind that glorious form which inspired pens have delineated
in the Gospels.

The tyrant Herod had reigned about thirty-three years, when his court
was startled by the tidings of the arrival of sages from the East,
who had received from a heavenly sign notice of the birth of a mighty
Ruler. “Where is He that is born King of the Jews?” was the anxious
question of the pious travellers; “for we have seen His star in the
east, and have come to worship Him.”


The monarch of Judea well knew that the expectation of his people was
eagerly fixed upon the coming of the Messiah; he must also have known
that prophecy pointed towards this time for the Holy One’s appearance.
The conduct of the tyrant showed that in the mysterious babe, born
at Bethlehem, he dreaded a rival. He sought information of the sages
regarding the child, that he might quench in blood this dawning light
of Israel. Being frustrated by the secret return of the sages to their
own land, Herod determined to make sure of his horrible object by a
more sweeping act of cruelty. He sent forth and slew all the children
in Bethlehem and in the neighbouring coasts, from two years old and
under, ruthlessly tearing the innocent little ones from the arms of
their agonized mothers, and filling the land with the lamentations of
parents weeping over their slaughtered offspring.

[Illustration: BETHLEHEM.]

But it is in vain for man to fight against the decrees of God. An angel
had appeared in a dream to Joseph, the babe’s reputed father, and
warned him to flee into Egypt with the Virgin Mary, and her infant
son. Thus every babe in Bethlehem was slain by the cruelty of Herod,
save the one whose life he aimed at—the only one whom he cared to

[Illustration: THE FLIGHT INTO EGYPT.]



    Sickness of Herod—Bold Exploit—Attempt at
        Suicide—Barbarous Command—Death of Herod—Judea
        Reduced to a Province—Devoted Courage of the Jews.

The measure of the tyrant’s iniquities was now nearly full; the earth
was not much longer to endure the presence of this monster of cruelty.
Herod, as Antiochus Epiphanes had been before him, was struck by the
hand of an avenging God with a most strange and horrible disease. The
proud king became a loathsome object to all who approached him; he was
consumed with inward pain, worn by incurable melancholy, tortured by
unappeasable hunger, and scarcely able to breathe.

While his sickness was slowly but surely bringing Herod the Great to
the tomb, an event occurred which proved that the old heroic spirit of
the Jews was not quenched, and that there were those amongst them who
could not patiently endure the hated yoke of the Romans.

Two of the most learned and esteemed of the Jews, Matthias and Judas by
name, burned with an ardent desire to emulate their pious ancestors,
and purify the city and temple of their God from heathen profanation.
Gradually they gathered around them many young and ardent spirits, whom
they incited to vindicate, by some gallant deed, the honour of their

Herod, with great disregard for the feelings of the nation whom he
governed, had put up the figure of a golden eagle, the emblem of Roman
power, over the great gate of the temple. Many a fierce and angry
glance had been raised by the Jewish worshippers towards this abhorred
image, and the boldest amongst them at length resolved to tear down
the insulting emblem. Judas and Matthias stirred up their followers to
the daring attempt, reminding them how glorious a thing it was to face
danger, and even to die for the laws of their beloved country.

A party of resolute young men, in the face of day, and in the presence
of a number of the people, let themselves down by thick cords from the
top of the temple, and with axes cut away the golden eagle. But the
power of the dying Herod was not with impunity to be defied. A party of
soldiers hastened to the temple, and about forty of the young Jews were
seized, and brought into the presence of the king.

Herod demanded of them whether they had indeed been so daring as to cut
down the eagle from the temple; and they frankly confessed that they
had done so.

“At whose command?” asked the tyrant.

“At the command of the laws of our country,” was the young Jews’
intrepid reply.

They were in the hands of one to whom mercy was a stranger. Not only
the immediate actors in the daring deed, but the teachers who had
incited them to it, were burned alive by the order of Herod.

The king’s sufferings now became so intolerable, that he made a
desperate attempt to end them by his own hand. One day, in the
extremity of his agony, he tried to stab himself with a knife, but was
prevented by a relative, who saw his design, and rushed forward in time
to defeat it.

Five days before Herod expired, his son Antipater, who had conspired
against him, was slain by the command of his merciless father. As the
gloomy tyrant’s end drew near, his savage nature showed itself in yet
more revolting colours. He seized upon the most illustrious men of the
Jewish nation, and then confined them in a place called the Hippodrome.
Herod then sent for his sister Salome and her husband, and crowned all
his other acts of wickedness, by giving them the following atrocious

“I know well,” said the dying tyrant, “that the Jews will keep a
festival upon my death. However, it is in my power to be mourned for on
other accounts. Do you have a care to send soldiers to encompass those
men that are now in ward, and slay them immediately upon my death, and
then all Judea and every family of them will weep at it, whether they
will or no!”

This horrible command was not obeyed. Herod died, and Jerusalem

By his will, subject to the approval of the emperor of Rome, Herod
divided his dominions amongst three surviving sons—Archelaus, Herod
Antipas, and Philip. To Archelaus fell the government of Judea and
Samaria, which he held for nine years, under the title of Ethnarch;
while Herod Antipas reigned in Galilee; and Philip ruled over Auronitis
and other provinces.

The tidings of the death of the tyrant Herod were brought by an angel
to Joseph, who forthwith returned from Egypt with Mary his wife, and
her child. Hearing, however, that Archelaus had succeeded to his
father, Joseph turned aside to Nazareth in Galilee, the Virgin’s former
place of residence. There, for many years, the family remained in quiet
seclusion, until the time arrived for the Messiah to show Himself
openly to the people.

The reign of Archelaus was stormy. Desperate struggles were made by
the Jews to regain their liberty, and shake off the yoke of their
oppressors. They hoped that the time had at length come when their
Messiah should appear amongst them, place Himself at their head, and,
with more than the prowess and success of Judas Maccabeus, drive all
their enemies before them. Various impostors started up, who were for
a while eagerly received by the people, and who drew their misguided
followers with them into destruction. The Roman general, Varus, came
with an army to crush the insurgents, and by his orders two thousand of
them suffered the horrible death of crucifixion.

[Illustration: NAZARETH.]

Archelaus, a cruel, unprincipled man, was detested by the Jews almost
as much as his father had been. Unable by their own efforts to get rid
of the tyrant, they appealed to the Roman Emperor Augustus, by whom
Archelaus was brought to trial, deposed, and banished.


The land over which Archelaus had ruled was now reduced to a Roman
province, and governed by Roman procurators, who possessed the power
of life and death. This office was held successively by Coponius,
Marcus Ambivius, and Valerius Gratus, till, in the year 26 A.D.,[4] the
corrupt and unprincipled Pontius Pilate became procurator of Judea.

[Illustration: CÆSAR AUGUSTUS.]

The new governor was not long in discovering how difficult was the
charge he had undertaken. It was by no means easy to reconcile
his anxiety to please and obey his Roman master, with his wish to
conciliate the excited and turbulent people over whom he ruled.

A very great tumult was excited amongst the Jews by Pilate’s bringing
secretly into the city images of Cæsar Augustus. This was contrary
to the Jewish law, and roused the strongest indignation. Numbers of
the Jews hastened to Pilate, who was then at Cesarea, and besought
him earnestly to remove the hateful ensigns from Jerusalem. On the
procurator’s refusal to accede to their entreaties, the Jews flung
themselves down in the dust, and for five days and nights remained upon
the earth in a posture of despair.

Pilate was struck by the firm attachment of these Jews to their customs
and laws, and resolved to put it to a yet greater trial. He summoned
the people to the market-place, and then suddenly caused them to be
surrounded by a band of armed warriors. The Jews were in the utmost
consternation at the unexpected sight, and yet more so when Pilate
bade the soldiers draw their swords, and sternly gave the people the
alternative of receiving the images with submission, or of being
instantly cut to pieces.

But the devotion of the Jews rose superior to their fear. They fell
down in numbers together, and stretching out their necks for the fatal
blow, declared that they were ready to die rather than that their law
should be transgressed.

Pilate’s opposition was overcome by the firm resolution of these brave
men; and giving way to the popular feeling, he commanded that the
obnoxious images should be removed from the city of Jerusalem.

                        CONTEMPORANEOUS EVENT.

    Temple of Janus shut in Rome as a token of universal peace,
    in the year 5 B.C., when the Lord Jesus Christ was born.



    Imprisonment and Death of John the Baptist—Trial
        and Crucifixion of the Lord Jesus Christ.

While the Roman Procurator Pilate governed in Jerusalem, Herod Antipas,
the son of Herod the Great, reigned in Galilee under the title of
Tetrarch. It was this prince who, on being reproved by the prophet John
the Baptist for an unlawful marriage with his brother’s wife, first
threw his faithful monitor into prison, and afterwards, through the
arts of the wicked Herodias, was persuaded to put him to death.

About two years after the perpetration of this crime, occurred at
Jerusalem that awful EVENT on which hung the eternal destinies of a
world. Before the tribunal of Pontius Pilate appeared the future Judge
of all mankind! Accused by His own people of perverting the nation, and
forbidding to give tribute to Cæsar, the incarnate Son of God stood a
prisoner in the presence of the Roman procurator.

Upon the details of the awful scenes that followed, it is not the
province of this history to dwell. There was a struggle in the mind of
Pilate, who was convinced of the innocence of the Accused. Unwilling to
condemn the guiltless Prisoner, he was yet reluctant to oppose himself
to the fanatical fury of the Jews, who clamoured for the blood of their
Victim. An argument was at length brought forward by the wily Jews,
which added to Pilate’s fear of offending the people the yet stronger
dread of drawing down upon himself the wrath of the emperor of Rome.
“If thou let this Man go,” they cried, “thou art not Cæsar’s friend.
Whosoever maketh himself a king, speaketh against Cæsar.”

Overcome by that fear of man which bringeth a snare, the procurator at
length gave the fatal command which consigned the spotless Jesus to the
terrible death of crucifixion.


And then was consummated that awful sacrifice which had been determined
on in the counsels of the Almighty, before the foundation of the world.
Rejected by His own people, betrayed by an apostle, delivered up by the
cowardice of His judge to the malice of His merciless foes, the Lord
Jesus, “for us men, and for our salvation,” poured out His life’s blood
on the altar of the cross.



    Death of Herod Antipas—Suicide of
        Pilate—Punishment of Pride—Great

It was not long after the death and resurrection of our Lord, while
His infant Church was struggling against its first difficulties,
that Philip, brother of Herod Antipas, died. As he left no son, his
territory was annexed to the Roman province of Syria; but his nephew,
Herod Agrippa, was high in favour with the Emperor Caligula, and from
him received the tetrarchy of Philip, together with the title of King.

[Illustration: CALIGULA.]

Herod Agrippa was the son of Aristobulus, one of the unfortunate sons
of Mariamne, who, like their unhappy mother, had perished by the
cruelty of Herod the Great. He had, therefore, Jewish blood in his
veins; and when, by the favour of a succeeding emperor, Judea and
Samaria were added to his dominions, he made efforts to win to himself
the affections of the people whom he governed. He began to encompass
Jerusalem with a magnificent wall, which he deemed would render it
impregnable—thus emulating the noble work of Nehemiah, although
influenced by a very different spirit.

The greatness and prosperity of this king inflamed the ambition of his
uncle. “Why should Herod Agrippa enjoy the regal title, while Herod
Antipas remains but a tetrarch?” such were the envious reflections of
the tyrant. His partner, the detestable Herodias, more than shared his
ambition. She urged Herod Antipas to go in person to the emperor at
Rome, assuring him that it was only because he had not appeared before
Cæsar (such was the title then common to the Roman despots) that he was
destitute of royal dignity.

It was meet that Herodias, who had been Herod’s tempter to crime,
should be also his tempter to ruin, and then share the misery which she
had wrought.

Herod Antipas sailed for Rome. Herod Agrippa followed his uncle, not
to befriend, but to accuse. The emperor lent a willing ear to his
favourite. The tetrarch of Galilee was not suffered to return to the
land which he had stained with innocent blood. He was banished to
Spain, and his dominions were bestowed on Herod Agrippa.

Herodias followed the tetrarch to the place of his banishment. There he
who had slain the Baptist, and mocked the Baptist’s Lord, died an exile
from his country.

The fate of Pilate was yet more striking. After ruling over Judea for
ten years, he was deprived of his office for his malpractices, involved
in various calamities, and banished to Vienne in Gaul. There despair
overwhelmed this miserable man, deprived of that favour to retain which
he had sacrificed his conscience and his soul. Pilate put an end to his
own life by that hand from which he had once vainly attempted to wash
the stain of the blood of the Messiah.

In the year 44 A.D., Herod Agrippa the king, in order to win the favour
of the Jews, openly joined the persecutors of the Church. James, one
of the apostles, was put to death by the tyrant; and Peter would have
shared the same fate, had he not been delivered from prison at night by
the intervention of an angel.

The career of the monarch was to be but a brief one. Herod Agrippa
appeared to have all that the world could give. Riches, honours, power
had been freely lavished upon him. In the splendour of his public works
he appears to have emulated his grandfather, Herod the Great. Never had
the grandeur of his position been more striking than when, on a public
occasion, he made an oration to the people. Arrayed in a robe of silver
tissue, which glittered in the rays of the rising sun, the display of
his magnificence combined with his eloquence to dazzle the admiring
throng. With a shout, the people exclaimed, “It is the voice of a god,
and not of a man!”

Herod rebuked not such impious flattery—the pride of his heart was
gratified; and immediately the angel of the Lord smote him, because he
gave not God the glory. He was suddenly seized with agonizing pain, so
that he could not refrain from calling out, “I, that ye called a god,
am now going to die!” Stricken with a mysterious disease, which seems
to have resembled that which destroyed the two great persecutors,
Antiochus Epiphanes and Herod the Great, Herod Agrippa was borne to his
palace. There, eaten of worms, and enduring exquisite torture, this
proud enemy of God and of His Church died in the fifty-fourth year of
his age.

His son Agrippa, being but seventeen years old, was deemed too young to
succeed to the power and dignity of his father. Three years afterwards,
however, the Roman emperor made him king of Chalcis. Judea again sank
to the condition of a province, ruled by governors appointed by Rome.

Under Cuspius Fadus, and Tiberius Alexander, Jerusalem appears to have
had a short breathing-space of comparative rest. But they were very
soon succeeded by Cumanus, and in his time war, tumult, and sedition
spread misery over the land. The Jews were discontented with their
Roman masters, and their efforts to break from their bondage only drew
the cords still tighter.

In one alarming riot in the temple, at the feast of unleavened bread,
ten thousand Jews were trodden down and killed, and the feast became a
cause of mourning throughout the nation. There were fierce and bloody
dissensions between the Samaritans and Jews. Villages were set on fire,
and their inhabitants massacred without distinction of age. Bold bands
of robbers ravaged the land, and insurrection was rife in all quarters.
In the year 52 A.D., Cumanus was removed by the emperor, and Felix was
appointed procurator.

The miserable Jews soon discovered the evil qualities of their new
master. Felix was mean, avaricious, and cruel. He established his
residence in Cesarea; and there, under pretence of administering
justice, he practised the grossest extortion. The number of robbers, or
those whom he chose to punish under that name, who were crucified by
this barbarous governor, was fearfully great.

About this time a horrible system of assassination prevailed in
Jerusalem. A band of men who were called Sicarii, bearing daggers
concealed about their persons, mingled with crowds in the city,
especially at the Jewish festivals. Suddenly they stabbed those whom
they regarded as their enemies, but so secretly and treacherously that
the murderers usually escaped detection. The first man slain by them
was Jonathan the high priest (the office had become annual); and after
him so many were thus treacherously assassinated, that men looked upon
their neighbours with suspicion, and even in the day-time felt their
lives insecure.

An Egyptian false prophet arose, who deluded a great number of the
people. He led, according to the historian Josephus, thirty thousand of
them through the wilderness to the Mount of Olives, whence he proposed
to attack Jerusalem itself, and drive the Romans from the city. At the
approach of Felix with his troops, the deceiver’s courage failed him,
and he fled, leaving his miserable followers to the vengeance of the
stern procurator.

In the year 62 A.D., Felix was succeeded by Porcius Festus. It was
during a visit paid to this procurator by Agrippa, king of Chalcis, the
son of Herod Agrippa, that the Apostle Paul, long detained in prison by
Felix, pleaded his own cause before an august assembly in Cesarea, and
appealed to the judgment-seat of the emperor of Rome.

                 33-62 A.D.
    London founded by the Romans      50
    Caractacus carried to Rome        51
    Boadicea defeated                 61



    The Voice of Warning—Horrible Oppression—Stones
        thrown at Agrippa—Massacre at Masada—Advance
        and Retreat of Cestius—Escape of the Christians.

Festus did not long hold the reins of government. He yielded them up to
Albinus, a man of character so extortionate, that he was said to be the
real head of all the robbers in the country.

It was during the brief period of his rule, that a wailing cry was
heard by those who assembled to keep the feast of tabernacles:—“A voice
from the east, a voice from the west, a voice from the four winds,
a voice against Jerusalem and the holy house, a voice against the
bridegrooms and the brides, and a voice against this whole people!” The
cry of woe was from a poor husbandman, upon whose soul the shadow of
coming national affliction lay like a heavy burden. Irritated by his
mournful forebodings, the populace laid hold on the man, and beat him
severely; but they could not silence the voice which cried Woe to the
doomed city.


The rulers brought the peasant before Albinus, at whose command he
was barbarously scourged, even till his bones were laid bare. Yet he
uttered no prayer for mercy, nor could pain wring from him a tear; but
at every torturing stroke he repeated, “Woe, woe to Jerusalem!”

For seven years and five months the husbandman continued to cry aloud
by day and by night in all the lanes of the city, while the cloud over
the land grew darker and darker, and the hour of destruction drew nigh.
At length, in the fatal siege which crushed the last hopes of the
miserable Jews, as the peasant was crying on the wall, “Woe, woe to the
city, and to the people, and to the holy house,” he added, “Woe, woe to
myself also!” and while the words were in his mouth, a stone from the
besiegers silenced the prophetic tongue in death.

Evil as was Albinus, the Jews had cause to regret his departure,
when, in the year 64 A.D., he was succeeded by the tyrant Gessius
Florus. This, the last, appears to have been also the worst of all the
governors appointed by Rome. He spoiled whole cities, ruined entire
communities, and by his tyranny and oppression large tracts of country
were brought to desolation.

Multitudes of the people, groaning under his intolerable yoke, made
their complaint against him to Cestius Gallus, the president of Syria.
They besought him to pity the miseries of the nation, and to relieve
them from their merciless tyrant. Florus, who was present, laughed
at their accusations, but made fair promises for the future, which
he never intended to keep. It seems to have been his project by his
barbarous oppression to force the Jews into a rebellion, that in the
confusion and misery attendant on war, his own hateful crimes might
pass unnoticed.

On the occasion of a riot at Cesarea, Florus sent to rob the temple of
Jerusalem of a large sum of the sacred treasure, under pretext that
it was required for the service of Cæsar. At this the people were
thrown into great excitement, and some of the boldest uttered loud
reproaches on the avaricious tyrant. Florus marched hastily with troops
against Jerusalem, and, not withstanding the submission of the chief
priests and rulers, issued an order to his soldiers to plunder the
market-place, and slay all whom they met with.

Only too eager to avail themselves of such license, the troops, like
bloodhounds let loose, rushed through the town, plundered the houses,
murdered thousands of men, women, and children. Nor did the horrors of
the scene end here. Many of the citizens, and some of them men of rank,
were led before the brutal Florus, who commanded that they first should
be scourged, and then suffer the death of crucifixion. Fearful, though
just retribution! The people who had chosen Barabbas, were given up to
a ruler with the spirit of a Barabbas; and the very sufferings to which
they had subjected their rejected Messiah, were mercilessly inflicted
on themselves!

Bernice, the sister of Agrippa, interceded in vain for the people. They
were not only tormented before her very eyes, but she was constrained
herself to flee for her life from the fury of the cruel soldiery.

A fierce fight ensued between the Romans and the Jews. The people from
the roofs of their houses threw down stones and darts on the troops,
who at length, weary of this inglorious street warfare, returned to
their camp near the palace.

A regular war was now becoming inevitable. The contest between
the mighty empire of Rome and a people like the Jews, weakened by
internal divisions, was indeed a fearfully unequal one; but with wild
infatuation the nation rushed into the almost hopeless struggle, goaded
on by their own fierce passions, as well as by the cruel oppression of

It was to no purpose that Agrippa, king of Chalcis, endeavoured to
dissuade the Jews from engaging in this fatal war—warning them even
with tears, while Bernice wept beside him. Holier tears had flowed
before for lost Jerusalem, but the things belonging to her peace were
hidden from her eyes. Some of the fierce seditious people became
irritated by the very efforts made to calm them. Agrippa was loaded
with reproaches, excluded from the city—nay, some of the furious
Jews even threw stones at the king; and Agrippa, indignant at their
treatment, retired for a while to his dominions.

The fortress of Masada, garrisoned by Romans, was taken by the Jews
through treachery, and its defenders slain without mercy, 65 A.D.
Great was the excitement in Jerusalem. The flame of insurrection spread
fast. Fierce Zealots ranged the city; the palaces of Agrippa, Bernice,
and Ananias the high priest were given to the flames; the castle of
Antonia was besieged, taken, set on fire, and its Roman garrison put to
the sword.


Imperial Rome was little likely to submit quietly either to revolt of
subjects or insult from foes. Cestius Gallus, at the head of an army,
advanced, and planted his eagles at the distance of but fifty furlongs
from Jerusalem.

Agrippa accompanied the Roman forces, and resolved to make one more
effort to persuade the maddened Jews to sue for forgiveness. He sent
two of his followers, named Borseus and Phebus, those of his party who
were best known to the people, and promised them that Cestius should
offer them his right hand in token of the free forgiveness of Rome,
if even at this, the last hour, they would throw down their arms and

But messengers of peace from an earthly monarch were treated as the
ambassadors of mercy from a heavenly King had been by the deluded and
guilty people. Phebus was murdered before he could utter his message;
and Borseus, wounded and bleeding, only escaped death by flight.

Cestius now attacked the Jews, put them to flight, and pursued them
even to Jerusalem. The fiercest of its defenders retreated from the
suburbs into the interior of the city. For five days the Romans
assaulted the wall, and attempted to break into the temple, which was
obstinately defended by the Jews.

It was believed by the Jewish historian Josephus, that had Cestius at
this time continued his attack, Jerusalem must have fallen, and the
war at once have been ended. But suddenly, without apparent reason,
the Roman general recalled his soldiers, and made his retreat from
the city. To the Jews, this strange conduct of Cestius appears almost
unaccountable; but the Christian sees in it a most remarkable instance
of the merciful providence of God. The Church at Jerusalem recalled
to mind the prophecy of the Redeemer:—“When ye shall see Jerusalem
compassed with armies, then know that the desolation thereof is nigh.
Then let them which are in Jerusalem flee to the mountains; and let
them which are in the midst of it depart out; and let not them that are
in the countries enter thereinto. For these be the days of vengeance,
that all things that are written may be fulfilled.”

The warning had not been uttered in vain. As soon as the retreat of
Cestius left the way open for flight, the Christians retired from
Jerusalem, like Lot from the city of the plain. In the mountains of
Perea they found their Zoar of refuge, while the fiery deluge of
destruction descended on the doomed city which they had left.

                     62-65 A.D.
    Rome set on fire                          64
    Nero’s persecution of the Christians      64



    War—Sieges—Heroism—Fall of Jotapata—The
        Lot—Horrors in Jerusalem—The City taken
        by Assault—The Temple Burned.

Into all the details of this most horrible war we will not enter, nor
describe how, in Cesarea, Joppa, Damascus, Jews were slaughtered by
thousands and tens of thousands. In 67 A.D., Vespasian, a distinguished
Roman general, marched into Galilee, where he took the city of Gadara,
and other strongholds of the land. He was accompanied by his son Titus,
who, on his father’s subsequent elevation to the imperial throne of
Rome, headed the conquering army.

[Illustration: VESPASIAN.]

[Illustration: JOSEPHUS.]

Never, even in the time of the Maccabees, had more desperate courage
been shown than the Jewish nation now displayed. Of this the defence of
the city of Jotapata, under the Jewish historian Josephus, was a most
memorable instance.


Jotapata was built on a high precipice, and was accessible only on the
north side, which Josephus had strongly fortified with a wall. Against
this wall Vespasian raised a high bank, and brought one hundred and
sixty engines of war to throw stones, darts, and arrows into the city.
But even as the bank rose, so rose the wall; the defenders labouring
day and night, and protecting themselves from the innumerable darts and
heavy stones cast by the engines, by screens formed of the raw hides of
oxen, which broke the force of the missiles.

After many fierce assaults and desperate sallies, Vespasian resolved
to invest the city, and starve its defenders into a surrender. There
was plenty of corn within Jotapata; but the want of water was great,
and Josephus was obliged to distribute it to his followers by measure.
Finding, however, that the Romans had obtained some intelligence of
their distress, Josephus commanded that many clothes should be plunged
into water, and then hung out upon the battlements, that the abundance
of water trickling from them down the wall might deceive the foe into
the belief that this first necessary of life was plentiful in the city.
This artifice was successful; Vespasian despaired of taking the place
by famine, and again betook himself to the force of arms.

A daring stratagem was made use of to supply the wants of the garrison.
Some of the boldest ventured by night out of the city to procure
provisions, creeping on all fours past the outposts of the Romans, and
covering themselves with skins, that if descried by the watchful foe,
they might be taken for prowling dogs.

[Illustration: BATTERING-RAM.]

The formidable battering-ram was now brought against the walls of
Jotapata. This was a huge beam of wood, whose fore-part was armed with
a thick piece of iron, suspended from an engine by ropes. When the
beam had been pulled backwards by a number of the soldiers, it swung
forwards with an impetus so tremendous, that at its very first blow the
wall was shaken, and a cry of terror arose from the besieged, as if
the destruction of their battlements were certain. Josephus, however,
ordered bags of chaff to be hung over the walls, to deaden the force of
the blows; but the Romans, with sharp hooks at the end of long poles,
cut the ropes by which the bags were suspended.

Eleazar, a Jew, performed a feat of heroism which is well worthy to be
recorded. Standing upon the wall, he hurled a huge stone upon the ram
with such precision and force, that he broke off its iron head. He then
leaped down, seized on the piece, and, though a mark for the enemy, and
pierced with five of their darts, he actually succeeded in carrying it
off, and regaining the top of the wall, where he stood for a moment
exulting, and then fell down dead from the summit, with the ram’s head
still grasped in his hands.

Again and again the Jews sallied forth, attacked the besiegers, and
burned their engines with fire. When the Romans pressed on to the
assault, scalding oil was poured on them from the wall, and the
assailants were driven back by the desperate valour of the defenders.

Jotapata fell at last, however, by an attack made by the Romans at
night, when, worn out with watching and fighting, the exhausted guard
lay asleep. The brave garrison found no mercy; many were driven over
the precipice, many perished by their own swords rather than fall into
the hands of the foe. About twelve hundred women and children were
reserved for bondage by the conquerors.

Josephus and forty of his companions, when they found that resistance
was hopeless, concealed themselves by descending into a pit, which
communicated with a cave. Here, on the third day, the hiding-place
of Josephus was discovered by the Romans; and Vespasian, willing to
preserve the life of the general, offered him quarter if he would yield
himself up.

Nothing shows in a more forcible light the obstinate spirit of the
Jews, than the fury of the comrades of Josephus at the bare idea of his
surrender. “O Josephus!” they exclaimed, “art thou still fond of life,
and canst thou bear to see the light in a state of slavery! If thou
hast forgotten thyself, we ought to take care that the glory of our
forefathers be not tarnished. We will lend thee our right hand and a
sword: if thou wilt die willingly, thou shalt die as a general of the
Jews; but if unwillingly, thou shalt die as a traitor to them!”

[Illustration: TITUS.]

In their savage rage these desperate men were about to plunge their
weapons into their own commander, when, grasping at the last chance
of deliverance, Josephus made the following proposal: “Since it is
resolved among you,” said he, “that we will die, let us commit our
mutual deaths to determination by lot. He to whom the first lot falls
shall be killed by him who draws the second, and thus shall death make
progress through us all, but none shall perish by his own hand!”

The proposition was accepted. Josephus himself drew among the rest;
but as Providence ordered it, his lot was the last but one. When the
general was surrounded by the bloody corpses of his fierce companions,
he succeeded in persuading the only one of them who survived not to
complete the horrible work of destruction. He and the man surrendered
to the Romans, and received mercy from Vespasian.

But even the horrors of Jotapata were light compared to those of the
siege of Jerusalem! At the feast of the Passover, at the season when
the city was most crowded with worshippers—at the season when the
Messiah had been slain—the Roman army, under the conduct of Titus,
invested Jerusalem 70 A.D. A wall was thrown up around it; there was no
means of escape for the multitudes within, except that of accepting the
proffered mercy of Titus: that mercy was fiercely rejected.


As though the miseries of such a war were not sufficient, the city
was rent by internal dissensions. Eleazar, at the head of a body of
fierce bigots, garrisoned the temple of Jerusalem; John of Gischala, an
unprincipled ruffian, swept the streets with his bands of robbers; and
Simon, a savage tyrant, filled the lower parts of the city with blood.
These three parties attacked each other with the fury of ravening
wolves, and only united in ferocious sallies against the common enemy.
In the madness of their rage in this intestine strife, the Jews
actually set fire to the houses which contained their own stores of
provisions, and thus added to all other horrors that of the extremity
of famine. Multitudes perished by hunger; and happiest were those who
were first relieved by death from their horrible torments. Girdles
and shoes were eagerly devoured; leather from the shields was torn
off and gnawed; robbers burst into the houses where wretched families
were dying of hunger, and tortured the poor wretches to force them
to discover where a morsel of food might lie concealed. Many of the
famished sufferers who endeavoured to escape from the city were seized
by the Romans, and crucified in such numbers that wood could scarcely
be found for the crosses; while if any in the beleaguered town were
suspected of wishing to quit it, they were murdered by the furious
Zealots. The sound of war in Jerusalem was heard by day and by night;
the streets were slippery with gore; no one there attempted to bury the
heaps of corpses. It is said that 1,100,000 of the people perished in
this horrible siege.

One by one the three walls which encompassed the city were taken by
assault; as the circle grew narrower and narrower, the misery within
grew more dreadful. Unnatural horrors were perpetrated. Not only would
parents tear the last morsel of food from their famishing babes,
but, fearful to relate, a mother was known even to feed upon her own
offspring! Let a veil be drawn over such awful scenes. Fearfully was
the prediction of the Messiah at this time accomplished—“_There shall
be great tribulation, such as was not since the beginning of the world,
no, nor ever shall be!_”

The Lord had foretold that false prophets should arise and deceive
many, and that fearful sights and great signs should be from heaven;
and these words were literally fulfilled. The miserable Jews desperately
grasped at the hope of a coming Messiah, and eagerly listened to
deceivers, who only lured them to ruin. A wonder in the sky, resembling
a fiery sword, hung over the devoted city; appearances as of chariots
and assembling armies in the clouds terrified the astonished beholders;
and one night the priests in the temple were alarmed by a quaking of
the earth, accompanied by a strange sound, and a voice which uttered
the mysterious words, “Let us depart!”


At length the hour of complete vengeance arrived. Ministers of God’s
wrath, the Romans burst through the last defences of the Jews, and
the torrent of blood swept the city. Titus had resolved to spare
the magnificent temple; but he could not baffle the decree of the
Almighty. The Lord had declared that not one stone should be left upon
another; and heaven and earth must pass away before one of His words
can fall to the ground. A Roman soldier, acting without orders, set
fire to the glorious building, which was speedily enveloped in flames.
Loud and fearful rose the cry of the despairing Jews when their last
hope perished in the blazing pile. In vain Titus in person exerted
himself to put a stop to the progress of the fire; the flames curled
round the pillars, spread over the roof, and the crash of falling
timbers, and the roar of the conflagration, mingled with the shrieks of
a multitude of the Jews who were burned in the cloisters of the temple.

                   65-70 A.D.
    Martyrdom of St. Peter and St. Paul   66



    Reflections on the Past—Promises for the
        Future—Duties for the Present.

Thus fell guilty Jerusalem—once the chosen city, the joy of the earth!
Thus fearful retribution overtook those who had rejected and slain the

And what is Judea now, after the lapse of eighteen centuries? Still an
oppressed and desolate land—a land which has been ruled by Saracen,
Christian, Turk; but never since that fatal day by a monarch of her
own. A land in bondage to strangers, whose valleys, once flowing with
milk and honey, now lie comparatively barren, showing that the curse of
Heaven still rests like a blight upon them.

And where are the sons of Israel, the descendants of patriots and of
heroes? Scattered over the face of the earth,—aliens in many lands, yet
ever a distinct and peculiar people; jealously guarding the Scriptures
of the Old Testament, though blind to their prophetic meaning; and yet
looking for the appearance of their Messiah, and their own restoration
to the land of their fathers.

Will the Jews ever be restored? Will they return as from Egypt and
Babylon, and tread again the city of Zion? We turn to the words of
prophecy, which shine like stars in the darkness, and select a few out
of many:—“_Thus saith the Lord of hosts, Behold, I will save My people
from the east country, and from the west country; and I will bring
them, and they shall dwell in the midst of Jerusalem; and they shall be
My people, and I will be their God, in truth and in righteousness._”[5]
“_Ye shall be gathered one by one, O ye children of Israel._”[6] “_And
it shall come to pass, that as ye were a curse among the heathen, O
house of Judah, and house of Israel; so will I save you, and ye shall
be a blessing: fear not, but let your hands be strong._”[7] “_I will
pour upon the house of David, and upon the inhabitants of Jerusalem,
the spirit of grace and of supplications; and they shall look upon Me
whom they have pierced, and they shall mourn for Him, as one mourneth
for his only son, and shall be in bitterness for Him, as one that is
in bitterness for his first-born._”[8] “_Shake thyself from the dust;
arise, and sit down, O Jerusalem, for the Lord hath comforted His
people, He hath redeemed Jerusalem._”[9]

Christian reader! let us not forget that the Lord worketh by human
means; that to us, Gentiles, who walk in the light that first shone
over the plains of Judea, is committed the sacred charge, by holy
example, free liberality, and fervent prayers, to gather the outcasts
of Israel “one by one” into the Saviour’s fold. “_What_,” wrote the
Apostle of the Gentiles, pleading for his own beloved people—“_what
shall the receiving of them be, but life from the dead?_”[10] Well may
we conclude in the words of the martyr prophet and psalmist king,—“_Ye
that make mention of the Lord, keep not silence; and give Him no
rest till He establish, and till He make Jerusalem a praise in the
earth._”[11] “_Pray for the peace of Jerusalem: they shall prosper
that love thee. Peace be within thy walls, and prosperity within thy


[1] Haggai ii 9.

[2] Archbishop Usher supposed Ahasuerus to be Darius; Scaliger contends
that Xerxes is described under that name; but both Prideaux and
Josephus regard Ahasuerus as identical with Artaxerxes, who began to
reign 464 B.C.

[3] In giving this and other such stories to the reader, the authoress
thinks it right to remind him, that in such parts of Jewish history as
are _not_ drawn from the sacred records (as in all other very ancient
writings), such a mist often lies on the boundary which divides fact
from fiction, that it is almost impossible to define it.

[4] 26 A.D., according to popular reckoning; but our Lord was born four
years before what we term our era.

[5] Zech. viii. 7, 8.

[6] Isaiah xxvii. 12.

[7] Zech. viii. 13.

[8] Zech. xii. 10.

[9] Isaiah lii. 2, 9.

[10] Rom. xi. 15.

[11] Isaiah lxii. 6, 7.

[12] Psalm cxxii. 6, 7.

*** End of this LibraryBlog Digital Book "Stories of the Wars of the Jews" ***

Copyright 2023 LibraryBlog. All rights reserved.