[ p. 21 ]
Jonathan Is Successful .—After the death of Judas, Jonathan, his brother, was at once chosen leader. “And all the friends of Judas were gathered together, and they said unto Jonathan, Since your brother Judas has died, we have no man like him to go forth against our enemies and Bacchides, and among them of our nation that hate us. Now therefore we have chosen you this day to be our prince and leader in his stead, that you may fight our battles. And Jonathan took the governance upon him at that time, and rose up in the stead of his brother Judas” (I Macc. 9: 28-31).
Bacchides, the Syrian general, felt that the time was opportune for the extermination of the family of Maccabees. John, the oldest son of Mattathias, was seized and slain at Madaba. Jonathan avenged his brother’s death by surprising a marriage ceremony and slaying many. Bacchides, hearing that Jonathan had gone to Madaba, marched to the Jordan River to intercept his return. Although it was the Sabbath day, Jonathan and his company fought desperately for their lives. “And the battle was joined, and Jonathan stretched forth his hand to smite Bacchides, and he turned away back from him. And Jonathan and they that were with him leaped into the Jordan, and swam over to the other side; and they did not pass over Jordan against them. And there fell of Bacchides’ company that day about a thousand men; and Jonathan returned to Jerusalem” (I Macc. 9: 47-50).
The position of Jonathan was further strengthened by the [ p. 22 ] death of Alcimus, the high priest (160 B.C.). At his death, Bacchides returned to Antioch “and the land of Judah had rest two years” (I Macc. 9: 57).
With the growing power of Jonathan, his rivals began to make themselves felt. They sent messengers privately to Bacchides promising to betray Jonathan into his hands. Jonathan, learning of the plot, put fifty of the leaders to death (I Macc. 9: 61). Then Bacchides arrived with a large army and pitched his camp at Bethbasi. “And Simon and they that were with him went out of the city, and set on fire the engines of war, and fought against Bacchides, and he was discomfited by them, and they afflicted him sore. And they were very wroth with the lawless men that gave him counsel to come into the country, and they slew many of them” (I Macc. 9: 67-69).
Following up Simon’s success, Jonathan sent ambassadors to Bacchides and secured a very favorable treaty. Bacchides returned all his captives and agreed not to war against Jonathan again. “And he restored unto him the captives which he had taken aforetime out of the land of Judah, and he returned and departed into his own land, and came not any more into their borders. And the sword ceased from Israel. And Jonathan dwelt at Michmash; and Jonathan began to judge the people; and he destroyed the ungodly out of Israel” (I Macc. 9: 72-73).
Jonathan Made High Priest by Balas. — In the year 153 B.C. Demetrius found a formidable rival in a Syrian called Balas, who assumed the name of Alexander, claiming that he was the son of Antiochus Epiphanes. Alexander Balas seized Ptolemais on the coast and proclaimed himself king of Syria. He thereupon solicited the aid of Jonathan. Jonathan was clever enough to see that Alexander would be more than a match for Demetrius. He pitted one against the other to gain concessions from both. And in order to outdo the promises of Demetrius, Alexander appointed Jonathan high priest. Since the death of Alcimus seven years before, the office had remained vacant. So Alexander conceived this way of winning Jonathan’s favor.
“And now we have appointed thee this day to be high priest [ p. 23 ] of thy nation, and to be called the king’s friend (and he sent unto him a purple robe and a crown of gold), and to take our part, and to keep friendship with us” (I Macc. 10: 20).
Jonathan at once donned the official garb of the high priest (I Macc. xo: 21) (153 b . c .). The appropriation of the office by Jonathan is a significant point in the history of the Maccabees. Until this time the Maccabees had given themselves to military operations. Now appears the strange anomaly of a military genius filling the highest religious office of the Jews. It is the first step in the strange situation which afterward fully developed under Alexander Jannaeus who performed the duties of the high priest in such careless fashion that the Pharisees revolted, and as a result were slain in large numbers. The office of high priest and the office of political leadership could not be combined in those days when political power depended upon the most strategic manipulation of foreign alliances.
Alexander Balas succeeded in slaying Demetrius (I Macc. 10: 50) and became king (150 B.C.). He heaped high honors on Jonathan. He even invited Jonathan to his marriage when he wedded the Egyptian princess, Cleopatra, at Ptolemais (150 B.C.) . Jonathan accepted, and joined in the festivities with the king of Syria and the king of Egypt. “And he went with pomp to Ptolemais, and met the two kings, and gave them and their friends silver and gold, and many gifts, and found favor in their sight” (I Macc. 10: 60). While there the Syrian king won Jonathan’s loyalty by treating him royally. “And the king commanded, and they took off Jonathan’s garments, and clothed him in purple; and thus they did. And the king made him sit with him” (I Macc. 10: 62-63). This again was a peculiar picture. The high priest of the Jews, who represented the separatism of his people and personified the holy law of Moses, enjoying a wedding festival with the two greatest kings of the East, clad in the robes of royalty, was indeed a strange sight!
Jonathan soon had the chance to show his loyalty to Alexander Balas. In 147 B.C. another aspirant to the Syrian throne arose. Demetrius II, the son of Demetrius I, gathered an army [ p. 24 ] and appointed Apollonius as his general (I Macc. 10: 69). Apollonius proceeded first against Jonathan. He pretended to be going on a visit to Azotus as the Syrian army passed by Joppa. Jonathan followed after. In the battle which ensued Jonathan and Simon were again victorious. “And the horsemen were scattered in the plain, and they fled to Azotus and entered into Beth-dagon, their idol’s temple, to save themselves. And Jonathan burned Azotus, and the cities round about it, and took their spoils and the temple of Dagon, and them that fled into it he burned with fire. And they that had fallen by the sword, with them that .were burned, were about eight thousand men. And from thence Jonathan removed, and encamped against Ascalon, and they of the city came forth to meet him with great pomp. And Jonathan, with them that were on his side, returned unto Jerusalem, having many spoils” (I Macc. 10: 83-87).
Alexander Balas was not slow to recognize the service which Jonathan had done him. “And it came to pass, when King Alexander heard these things, he honored Jonathan yet more; and he sent unto him a buckle of gold, as the use is to give to such as are of the kindred of the kings; and he gave him Ekron and all the coasts thereof for a possession” (I Macc. 10: 88-89).
Jonathan and Demetrius II .—The king of Egypt then took up the cause of Demetrius II, in spite of the fact that Alexander Balas had married his daughter. The Egyptian king succeeded in entering Antioch and crowning himself king of Egypt and king of Asia. “And Alexander fled into Arabia, that he might be sheltered there; and king Ptolemy was exalted” (I Macc. 11: 16). “King Ptolemy died the third day after. And Demetrius reigned in the hundred and threescore and seventh year” (I Macc. 11: 18-19) (145 B.C.).
Demetrius II would naturally have taken vengeance on Jonathan had he not desired to have him as an ally. “In those days, Jonathan gathered together them of Judea to take the citadel that was at Jerusalem; and he made many engines of war against it. And certain that hated their own nation, men that transgressed the law, went to the king, and reported to him [ p. 25 ] that Jonathan was besieging the citadel. And he heard, and was angered; but when he heard it, he set forth immediately, and came to Ptolemais, and wrote unto Jonathan that he should not besiege it, and that he should meet him and speak with him at Ptolemais with all speed. But when Jonathan heard this, he commanded to besiege it still; and he chose certain of the elders of Israel and of the priests, and put himself in peril, and taking silver and gold and raiment and divers presents besides, went to Ptolemais to the king. And he found favor in his sight” (I Macc. 11: 20—24). “And the king did unto him even as his predecessors had done unto him, and exalted him in the sight of all his friends, and confirmed to him the high-priesthood and all the other honors that he had before, and gave him preeminence among his chief friends. And Jonathan requested of the king that he would make Judea free from tribute, and the three provinces, and the country of Samaria; and promised him three hundred talents. And the king consented” (I Macc. 11: 26-29). Except for three hundred talents, Judea was independent and free. Jonathan was high priest and ruler.
Jonathan and Trypho .—Again the Syrian throne was in danger. Trypho, who had belonged to the army of Alexander Balas, saw an opportunity to make himself king by taking advantage of the widespread discontent among the soldiers whom Demetrius had discharged. He seized the young son of Alexander Balas, Antiochus VI, a child only two or three years old, and proclaimed himself regent. Jonathan in turn took advantage of this situation to demand of Demetrius the removal of the Syrian garrison from the citadels of Jerusalem and of other cities. “And Jonathan sent unto king Demetrius that he should cast out of Jerusalem them of the citadel, and them that were in the strongholds; for they fought against Israel continually. And Demetrius sent unto Jonathan saying, I w’ill not only do this for you and your nation, but I will greatly honor you and your nation, if I find fair occasion. Now therefore you will do well, if you send me men who will fight for me; for all my forces are revolted” (I Macc. 11: 41-43).
[ p. 26 ]
With the aid of Jonathan, Demetrius made his throne secure in Antioch. “And they set the city on fire, and got many spoils that day, and saved the king. And they of the city saw that the Jews had made themselves masters of the city as they would, and they waxed faint in their hearts, and they cried out to the king with supplication, saying, Give us your right hand, and let the Jews cease from fighting against us and the city. And they cast away their arms and made peace; and the Jews were glorified in the sight of the king, and before all that were in his kingdom; and they returned to Jerusalem having many spoils. And king Demetrius sat on the throne of his kingdom, and the land was quiet before him” (I Macc. 11: 48-52).
But Demetrius did not fulfill his promises to Jonathan. On the other hand, Trypho made rich presents to Jonathan and secured his friendship. He confirmed his position as high priest and appointed Simon commander of the seacoast towns. Jonathan at once began to secure the country for Trypho. He won Ascalon and Gaza. He proceeded northward. In Galilee he met the forces of Demetrius. “And Jonathan and his army encamped at the water of Gennesareth, and early in the morning they came to the plain of Hazor. And, behold, an army of strangers (Syrians) met Jonathan in the plain, and they laid an ambush for him in the mountains, but themselves met him face to face. But they that lay in ambush rose out of their places, and joined battle; and all they that were of Jonathan’s side fled; not one of them was left, except Mattathias, the son of Absolom, and Judas, the son of Chalphi, captains of the forces. And Jonathan rent his clothes, and put earth upon his head, and prayed. And he turned again unto them in battle, and put them to the rout, and they fled. And they of his side that fled saw it, and returned unto him, and pursued with him unto Kedesh unto their camp, and they encamped there. And there fell of the strangers on that day about three thousand men; and Jonathan returned to Jerusalem” (I Macc. 11: 67-74).
Having driven the Syrian forces from Palestine, Jonathan again sent ambassadors to Rome and Sparta. “And Jonathan [ p. 27 ] saw that the time served him, and he chose men, and sent them to Rome, to confirm and renew the friendship that they had with them. And to the Spartans, and to other places, he sent letters after the same manner” (I Macc. 12: 1-2). These treaties of the Maccabean princes opened the door wider and wider for Roman interference in Palestine. It is impressive to see the Roman power at this early date interesting itself in the quarrels between the Jews and their neighbors.
Again the forces of Demetrius returned (144 B.C.) toward Palestine and Jonathan met them in the north, at Hamath. “For he gave them no respite to set foot in his country. And they were appointed in such and such a way to fall upon them in the night season. But so soon as the sun was down, Jonathan commanded his men to watch, and to be in arms, that all the night long they might be ready for battle; and he put forth sentinels round about the camp. And the adversaries heard that Jonathan and his men were ready for battle, and they feared, and trembled in their hearts, and they kindled fires in their camp. But Jonathan and his men knew it not till the morning; for they saw the lights burning. And Jonathan pursued after them, and overtook them not; for they were gone over the river Eleutherus” (I Macc. 12: 25-30). After this second defeat of Demetrius, Jonathan returned to Jerusalem and strengthened the fortresses of Judea.
Jonathan Captured .—Trypho now felt that nothing more was to be feared from Demetrius. Only two things could interfere with his usurpation of the throne. He must be rid of the child, Antiochus VI. He must put Jonathan out of the way, lest he should aid in the revolt which was sure to ensue. He decided to proceed against Jonathan, who had now done so much for him. Fie went to Ptolemais and promised to give the city to Jonathan. “And he said to Jonathan, Why have you put all this people to trouble, seeing there is no war betwixt us? And now send them away to their homes, but choose for yourself a few men who shall be with you, and come with me to Ptolemais, and I will give it up to you, and the rest of the strongholds and the [ p. 28 ] rest of the forces, and all the king’s officers; and I will return and depart; for this is the cause of my coming. And Jonathan put trust in him, and did even as he said, and sent away his forces, and they departed into the land of Judah. But he reserved to himself three thousand men, of whom he left two thousand in Galilee, but one thousand went with him. Now as soon as Jonathan entered into Ptolemais, they of Ptolemais shut the gates and laid hands on him; and all them that came in with him they slew with the sword” (I Macc. 12: 44-48).
Of the five sons of Mattathias only Simon was left. John, the oldest, had been murdered at Madaba, Eleazar had fallen in battle at Beth-Zacharias, Judas at Alasa, Jonathan was now held a prisoner at Ptolemais.
Establishes Peace and Prosperity .—After the capture of Jonathan, Simon was by popular consent chosen as his successor. “You are our leader instead of Judas and Jonathan your brother” (I Macc. 13: 8). Simon at once organized his forces and finished the rebuilding of the walls of Jerusalem. Trypho meanwhile sent ambassadors to Simon saying that he would release Jonathan upon the payment of “one hundred talents of silver and the delivery of Jonathan’s two sons as hostages” (I Macc. 13: 16). According to the account in I Maccabees, Simon realized that Trypho did not intend to keep his promise. Nevertheless, he felt that the Jews would hold him to answer if he did not attempt the rescue of Jonathan. So he sent the money and the two sons of Jonathan. Trypho showed his treachery at once by slaying Jonathan. As soon as Trypho left for Antioch, Simon obtained the body of Jonathan and buried him at Modin. “And all Israel made great lamentations over him, and mourned for him many days” (I Macc. 13: 26). The monument which Simon erected over the graves of his father and brethren was a polished and beautiful collection of pyramids and pillars ornamented with arms and ships. The monument could be seen [ p. 29 ] from the Mediterranean. “This is the sepulcher which he made at Modin, and it is there to this day” (I Macc. 13: 30).
Simon strengthened his defenses in Judea. He disregarded Trypho and recognized Demetrius as still king. He sent an embassy to Demetrius and concluded a treaty with him in which Demetrius acknowledged the independence of Judea. “And the strongholds which you have built, let them be your own. As for any oversights and faults committed unto this day, we forgive them; and if there were any other toll exacted in Jerusalem, let it be exacted no longer” (I Macc. 13: 38-39). It remained, however, for Simon to capture the citadel of Jerusalem which was still held by a Syrian garrison. Before doing this, he proceeded against the important fortress of Gazara. (The name Gaza in I Macc. 13:43 is certainly an error.) “And he made an engine of siege, and brought it up to the city and smote a tower, and took it” (I Macc. 13: 43). The city fell into his hands without a battle. Toward the inhabitants he showed mercy, but put into power men who he knew would be faithful to Jewish ideals. His own residence he erected there. “And he put all uncleanness out of it, and placed in it such men as would keep the law, and made it stronger than it was before, and built therein a dwelling-place for himself” (I Macc. 13: 48).
The citadel in Jerusalem he now besieged with great vigor. The garrison which was facing starvation soon yielded and Simon gained control. The day of Simon’s entrance into the citadel was a time of peculiar exultation. It meant the independence of Judea both politically and religiously. “And he ordained that they should keep that day every year with gladness. And the hill of the temple that was by the citadel he made stronger than before, and there he dwelt, himself and his men” (I Macc. 13: 52).
During this time Syria was involved in the struggle between the two claimants to its throne. Demetrius now went into Media to gather an army to fight Trypho. But Arsaces, the Persian king, took him captive and put him in prison. The picture of [ p. 30 ] the contemporary peace and prosperity of Judea is painted in fitting terms in I Macc. 14: 4-15:
“And the land had rest all the days of Simon; and he sought the good of his nation; and his authority and his glory was well pleasing to them all his days. And amid all his glory he took Joppa for a haven, and made it an entrance for the isles of the sea; and he enlarged the borders of his nation, and got possession of the country; and he gathered together a great number of captives, and got the dominion of Gazara, and Bethsura and the citadel, and he took away its uncleannesses; and there was none that resisted him. And they tilled their land in peace, and the land gave her increase and the trees of the plains their fruit. The old men sat in the streets, they communed all of them together of good things, and the young men put on glorious and warlike apparel. He provided victuals for the cities, and furnished them with all manner of munition, until the name of his glory was named unto the end of the earth. He made peace in the land, and Israel rejoiced with great joy; and they sat each man under his vine and his fig tree, and there was none to make them afraid; and there ceased in the land any that fought against them; and the kings were discomfited in those days. And he strengthened all those of his people that were brought low; the law he searched out, and every lawless and wicked person he took away. He glorified the sanctuary, and the vessels of the temple he multiplied” (I Macc. 14: 4-15).
Treaty with Rome .—In the Hush of his power Simon did not forget the growing importance of Rome. What is still more interesting, Rome did not forget the importance of Simon. Here and in the subsequent history of the Jews, Rome’s policy must be understood. She did not wish any power to arise in the East which might threaten her plans for future expansion. She knew that Palestine was the only highway between Syria and Egypt. If Egypt and Syria were to be pitted against each other so that neither should become powerful, it was very important that the independence of Judea should be established and maintained. [ p. 31 ] This accounts for the curious anomaly of a small group of people holding its independence against Egypt on the one hand and Syria on the other. Their brief taste of political independence served only to make unpalatable the political subjection which later was certain to come. It would seem that the “chosen” people had to learn the lesson of unworldliness in a peculiarly tragic way. The whole struggle of the Jewish people in these centuries was teaching them that their mission in the world was other than political independence or power. The brief intervals of independence served by their very hopelessness to inflict this teaching with especial poignancy.
There is something pathetic in the jubilation of the Jews as they set up a memorial tablet in Jerusalem to Simon “and his sons.” “For he and his brethren and the house of his father have made themselves strong, and have chased away in fight the enemies of Israel from them, and confirmed liberty to Israel” (I Macc. 14: 26). The tablet formally states that the house of the Maccabees had by their bravery and fortitude brought it about that the Jews were treated with great honor by the surrounding nations. To Simon especially was great respect due. The tablet recounted that King Demetrius had “confirmed to him the high-priesthood, and made him one of his friends, and honored him with great honor; for he had heard say, that the Jews had been called by the Romans, friends and confederates and brethren, and that they had met the ambassadors of Simon honorably; and that the Jews and the priests were well pleased that Simon should be their leader and high priest for ever, until there should arise a faithful prophet” (I Macc. 14: 38-41). From this time the Maccabean prince is regarded as the hereditary leader of Israel until the “faithful prophet” should come who would inaugurate the Messianic Kingdom. “And that he should be captain over them, and should take charge of the sanctuary, to set them over the country, and over the arms, and over the strongholds; and that he should be obeyed by all, and that all instruments in the country [ p. 32 ] should be written in his name, and that he should be clothed in purple, and wear gold” (I Macc. 14: 42-43).
Battle with the Syrians at Modin .—While Demetrius II was still held as prisoner by the Persian king, his brother, Antiochus VII, laid claim to the throne of Syria. In soliciting the friendship of Simon, Antiochus granted him not only independence as far as it had been conceded by Demetrius II, but he also conferred upon Simon as ethnarch the right of coinage. He further promised great honor to Simon and the Jews in case he succeeded in his attempt to gain the Syrian throne. The coins of Simon are among the most interesting which the tourist picks up in Palestine today. They show that Simon had coined money before this time. Nevertheless, this Syrian recognition of his right so to do, together with other promises, proved very alluring to him.
After vanquishing Trypho, however, Antiochus assumed a high hand and sent word to Simon commanding him to acknowledge Syrian supremacy and to pay a heavy tribute, “or else we will come and subdue you” (I Macc. 15: 31).
Upon Simon’s refusal, Antiochus sent his general, Cendebaeus, against Judea. Simon took “twenty thousand men of war” and went down to Modin to meet Cendebaeus. “And rising up in the morning, they went into the plain, and behold, a great host came to meet them, of footmen and horsemen; and there was a brook betwixt them. And he encamped over against them, he and his people; and he saw that the people were afraid to pass over the brook, and he passed over first, and the men saw him and passed over after him. . . . And they sounded with the trumpets; and Cendebaeus and his army were put to the rout, and there fell of them many wounded to death, but they that were left fled to the stronghold” (I Macc. 16: 5, 6-8). The Syrian forces fled, as usual, toward the Philistine country where their safety lay, and Simon returned to Jerusalem in peace (139 B.C.).
Death of Simon. —Simon’s death, like that of his brothers, was destined to be a violent one. Treachery, too, played an [ p. 33 ] important part. He was invited by his young son-in-law, Ptolemy of Egypt, to a banquet in the castle of Dok near Jericho. Here he was murdered with two of his sons. Ptolemy’s plot to gain the supreme power failed only because John, the third son of Simon, was not present at the banquet. John succeeded in keeping himself away from Ptolemy until he could gather his followers and establish himself.
With the death of Simon the first book of Maccabees ends. It is unfortunate that it does not accompany us further, for the insight which it affords into the inner spirit and character of these campaigns is especially valuable in judging the times and their effects upon the people. Our history must now become less personal, more scientific, less detailed, more tabulated, less a following of a popular ideal, more a narration of the intrigues of those in authority. It is with genuine regret that we leave these simpler folk to accompany, for a while, those high in power. Our information changes at this point from those who had need of a great physician, to those who were strong in their might; from the sinners to the self-righteous; from the simple kind of people among whom Jesus labored to the royal court in which Herod Antipas ordered the head of John the Baptist to be brought on a platter. But while our sources of information change, it is important to bear in mind those who were thinking not so much of political advancement as of their duty to their God; who were looking eagerly for that coming Kingdom some day to be realized in which their God would establish justice among His people.
Fairweather, Background of the Gospels , pp. 115-134.
Fairweather, The First Book of Maccabees , pp. 170-263.
Kent, Biblical Geography and History, pp. 3 ~ 44 > 222-225.
Mathews, History of New Testament Times , pp. 36-58.
Schurer, The Jewish People in the Time of Jesus, Div. I, Vol. I, pp. 234-272.