Page 115 - Biblical Backgrounds

On the other hand, he is known for his clumsiness and advanced secularism. Vos, H. F., notes that
Jannaeus was almost constantly at war, however, and more than once suffered nearly total disaster.
One of these conflicts involved an internal rebellion, which came in part because of his violation of
temple ritual at the Feast of Tabernacles. At that time, the crowd had assaulted him for his impiety, and
he had called in troops to restore order, with the resultant death of a large number (Josephus said
6,000) of defenseless people. In the following conflict, Jannaeus almost lost his kingdom. And when he
reestablished his control, he hunted down his enemies and crucified about eight hundred of them. 162
When Jannaeus died, Salome Alexandra was widowed again, as she was when Aristobulus, her first
husband, died. This time, however, one thing changed; she assumed the throne herself (76–67 BCE).
Because she was a woman, she could not exercise the high priesthood. Her eldest son, Hyrcanus II, filled
that position. Her younger son, Aristobulus II, was commander of the army. One notable detail in her
reign was that the Pharisees, who enjoyed little influence under earlier Hasmonean rulers, now played
an important role in the government and, for the first time, were admitted to the Sanhedrin or council.
This change in their fortunes seems due in part to the fact that Alexandra’s brother was the famous
Pharisee, Simon ben Shetach. In general, Alexandra’s reign was peaceful and prosperous, but what
followed her death would mark the beginning of the end of the Hasmonean dynasty and ultimately
Israel’s independence.

When she died at the age of seventy-three, her two sons, Aristobulus II, challenged Hyrcanus II for the
throne. Meanwhile, Pompey, the Roman general, was in Syria expanding his territory. Both brothers
sought Pompey’s help to triumph. Pompey seized the opportunity, but to his own advantage – he
imprisoned the younger and installed the older, only as a puppet ruler. Ultimately, Rome added
Palestine to the Roman domain in 63 BCE and installed royalists to govern on its behalf. So, only 103
years of Jewish sovereignty in Israel ended for almost 2,000 years.

In general, even though the Hellenistic and the Seleucid aristocracy were done away with during the
Hasmonean dynasty, the ideologies remained. The Hasmoneans’ repudiation of extreme Hellenization
led the Jews to fight for their independence and religious liberty. The earlier leaders adhered more to
this cause than the later ones. The Temple was the center of life in Jerusalem. Since the Hasmoneans
were of the priestly line, they ruled the people through the Temple. A highly liberal sect known as the
Sadducees among the Hasmoneans emerged and constituted the ruling elite. Governing through the
Temple system proved to be effective for these Sadducees, but their secular influence often separated
them from the people. Meanwhile, the Pharisees, a much more conservative sect, led through
synagogues. Though popular with the general public, they almost never make political decisions.
While this internal system existed, the Hasmoneans also relied on external allies (1 Maccabees 14:16–
19, 24; 15:15–24). This system can trace back to the days leading to their Babylonian captivity, but it
proved to be dangerous many times.

Religion

Jews had been under the rule of the Ptolemaic (Egyptian) rule since the days of Alexander the Great. In
198 BCE, the Seleucid dynasty (Syrian) snatched Palestine from Egypt’s control. During the Egyptian era
and in the early years of Syrian occupation, the Jews enjoyed the freedom to worship as they wished.
The growing Hellenization campaigns would soon change this situation.

162 Ibid, pp. 370–371.

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