The Hellenistic Transformation of Jerusalem

Josephus offers a glimpse into the corruption of those competing for the high priesthood during the reign of Antiochus IV (r. 175–164 BCE), showing the lengths to which rival priests would go to secure power—even stealing from the Temple treasury to pay the bribe for the privilege of this high office. The campaign of Antiochus IV against Egypt in 170/169 BCE was ultimately turned back by the Romans, and on his return to Antioch, Antiochus entered Jerusalem without battle, killing many and taking spoils. Antiochus renewed his campaign in Egypt in 168 BCE and was once again frustrated. While he was there, however, rumors of his death began to spread. Jason, the deposed high priest, saw this as an opportunity to gather soldiers and raid Jerusalem in an effort to reclaim his position from Menelaus. But Antiochus was not dead. On his way back from Egypt, Antiochus entered Jerusalem a second time and looted the Temple, forbade sacrifices, took captives, and planted a garrison in the city. He made the Temple altar a pagan one and sacrificed a pig on it—an enormous offense to the Judean population. Josephus describes Antiochus endeavoring to suppress the ancestral practices of Judeans on pain of death and to compel pagan worship. The language Josephus uses reveals his support for those Judeans who resist the oppressors.

Josephus’ account offers no explanation for Antiochus’ efforts to suppress Jewish practices. By contrast, 2 Maccabees suggests that Antiochus interprets Menelaus’ raid on the Temple and the fighting that ensues as open rebellion. The violence of Jason’s attack on the city serves as a pretense for Antiochus once again to raid the Temple treasuries himself and to impose laws prohibiting Jewish worship. These events set the stage for the rebellion of Mattathias and his sons.

The apocryphal book 2 Maccabees provides an approving account of those who accepted martyrdom rather than violate their ancestral traditions. It is perhaps ironic, in this regard, that the author adapts specifically Greek terms for honor, bravery, and nobility to his depiction of Jewish resistance. The author sees this persecution as God’s punishment for sin, but he assures the reader that swift punishment is merciful and that God never abandons his nation.