The Makers and Teachers of Judaism / From the Fall of Jerusalem to the Death of Herod the Great

by Charles Foster Kent

[Sidenote: Wisd. of Sol. 7:25-8:1, 7]
For she is breath of the power of God,
And a clear effluence of the glory of the Almighty;
Therefore nothing defiled can find entrance into her.
For she is a reflection of everlasting light,
And a spotless mirror of the working of God,
And an image of his goodness.
And though she is but one, she has power to do all things;
And remaining the same renews all things,
And from generation to generation passing into holy souls,
She makes them friends of God and prophets.
For God loves nothing except him who dwells with wisdom.
For she is fairer than the sun,
And surpasses all the order of the stars;
Compared with light, she is found to be superior to it.
For night succeeds the light of day,
But evil does not prevail against wisdom.
But she reaches from one end of the world to the other,
And she directs all things graciously.
The fruits of her labors are virtues;
For she teaches moderation and good sense,
Justice and fortitude,
And nothing in life is more profitable for men than these.

[Sidenote: Wisd. of Sol. 1:1-8]
Love righteousness, O rulers of the earth,
Think of the Lord with sincerity,
And seek him in singleness of heart.
For he is found by those who do not tempt him,
And manifests himself to those who do not distrust him.
For perverse thoughts separate from God,
And his power, when it is tried, convicts the foolish;
For wisdom will not enter into a soul that devises evil,
Nor dwell in a body that is pledged to sin.
For a holy spirit which disciplines will flee deceit,
And will start away from senseless thoughts,
And will be frightened away when unrighteousness comes in.
For wisdom is a spirit that loves man,
And she will not absolve a blasphemer for his words,
Because God is a witness of his innermost feelings,
And a true overseer of his heart,
And a hearer of his tongue.
For the spirit of the Lord hath filled the world,
And that which holdeth all things together knoweth every voice.
Therefore no one who speaks unrighteous things can be hid,
Nor will justice, when it convicts, pass him by.

[Sidenote: Wisd. of Sol. 1:12-15]
Do not court death by leading an erring life,
And do not by the deeds of your hands draw destruction upon yourselves.
For God did not make death,
And he hath no pleasure when the living perish;
For he created all things that they might exist,
And the created things of the world are not baneful.
And there is no destructive poison in them,
Nor has Hades dominion on earth,
For righteousness is immortal.

[Sidenote: Wisd. of Sol. 2:23-3:1]
For God created man for incorruption,
And made him an image of his own peculiar nature;
But through the envy of the devil death entered into the world,
And they who belong to him experience it.
But the souls of the righteous are in the hand of God,
And no torment can touch them.

[Sidenote: Wisd. of Sol. 5:15, 16]
But the righteous live forever,
And in the Lord is their reward,
And the care for them with the Most High.
Therefore they shall receive the glorious kingdom,
And the diadem of beauty from the Lord's hand;
Because he will cover them with his right hand,
And with his arm he will shield them.

[Sidenote: Wisd. of Sol. 11:21-12:2]
For thou, O Lord, lovest all things that are,
And thou dost not abhor any of the things which thou hast made,
For thou wouldest never have formed anything that thou didst hate.
And how would anything have endured, if thou didst not wish it?
Or how could that which was not called into being by thee have been
preserved?
But thou sparest all things, because they are thine,
O Sovereign Lord, thou lover of men's lives!
For thine incorruptible spirit is in all things.
Therefore thou convictest the fallen little by little,
And, reminding them of the things in which they sin, thou dost warn them,
That freed from wickedness, they may believe on thee, O Lord.

[Sidenote: Wisd. of Sol. 15:1-3]
But thou, our God, art gracious and true,
Long suffering, and in mercy directing all things.
For even if we sin, we are thine, since we know thy might.
But we shall not sin, knowing that we have been counted as thine;
For to know thee is perfect righteousness,
And to know thy might is the root of immortality.

I. Conditions of the Jews in Antioch and Asia Minor. Seleucus Nicanor, who in 311 B.C. founded the city of Antioch, like Alexander, granted many privileges to the Jewish colonies whom he thus sought to attract hither. They not only possessed the rights of citizenship, but lived in their separate quarter. Their synagogue was one of the architectural glories of the city. There they engaged in trade and undoubtedly grew rich, taking on largely the complexion of that opulent Hellenic city. Later the Jewish colony was enlarged by the apostates who fled from Judea when the Maccabean rulers gained the ascendancy. The corrupt and materialistic atmosphere of Antioch doubtless explains why its Jewish citizens apparently contributed little to the development of the thought and faith of later Judaism. Similar colonies were found throughout the great commercial cities of Asia Minor. In many of these cities—for example, Tarsus—they seem to have enjoyed the same privileges as those at Antioch.

II. The Jews in Egypt. The chief intellectual and religious center of the Jews of the dispersion, however, was in Alexandria. It is probable that fully a million Jews were to be found in Egypt during the latter part of the Maccabean period. Industry and commerce had made many of them extremely wealthy and had given them the leisure to study not only their own scriptures but also the literature of the Greeks. The prevailingly friendly way in which the Ptolemaic rulers treated the Jews naturally led them to take a more favorable attitude toward Greek culture. Alexandria itself was the scene of an intense intellectual activity. Attracted by the munificence of the Ptolemies and by the opportunities offered by its great library, many of the most famous Greek philosophers and rhetoricians of the age found their home in the Egyptian capital. Public lectures, open discussions, and voluminous literature were only a few of the many forms in which this intellectual life was expressed. Hence it was at Alexandria that Hebrew and Greek thought met on the highest plane and mingled most closely.

III. The Jewish Temple at Leontopolis. After the murder of his father Onias III near Antioch, whither he had fled from the persecutions of Antiochus Epiphanes, Onias IV sought refuge in Egypt. Here, as the legitimate head of the Jewish high-priesthood, he was favorably received by Ptolemy and granted territory in the Nile Delta to the north of Memphis in which to rear a temple to Jehovah. In the light of recent discoveries at Elephantine it is evident that this step was not without precedent (Section XCI:vii). Ptolemy's object was to please his Jewish subjects and to attract others to the land of the Nile. Josephus's statement in The Jewish War, VII, 10:4 favors the conclusion that the temple was built two hundred and forty-three years (not 343) before its final destruction in 73 A.D., that is, in 170 B.C. In any case it was probably built between 170 and 160 B.C., at the time when the persecutions of Antiochus Epiphanes made pilgrimages to the Jerusalem temple impossible, and threatened its continued existence. The plan of the Leontopolis temple indicates that it was not intended to be a rival to the Jerusalem sanctuary, but rather a common place of meeting for the Egyptian Jews and of defence in case of attack. It never seriously rivalled the Jerusalem sanctuary, although in later days it was viewed with jealousy by the Jews of Palestine.