The years that followed saw the gradual rise of the family of Herod the Great, who, as vassal of the Romans, became king of all Palestine in 37 B. C. and ruled until 4 B. C. Herod was an Idumæan, not a genuine Jew. Idumæa, however, the country to the south of Judah, had been Judaized some time before. Herod was at heart a Hellenist. He built Greek theaters and amphitheaters not only in the numerous Greek cities in or near Palestine, but also in Jerusalem itself. Nevertheless he was wise enough to support the Jewish religion and generally to respect the customs of the people. His magnificent rebuilding of the temple was probably intended chiefly to win popular favor.
At Herod's death, his territory was divided among his sons. Archelaus was given Judea, Antipas—the "Herod" of Jesus' public ministry—received Galilee and Perea, with the title of "Tetrarch," and Philip received certain territories to the east of Galilee. Archelaus was banished in A. D. 6, Antipas was banished in A. D. 39, and Philip died in A. D. 33. After the banishment of Archelaus, Judea was administered by Roman procurators till A. D. 41, when all Palestine was given to Herod Agrippa I. Acts 12:1-4,18-23. After A. D. 44, procurators were again in control.
The misgovernment of the procurators led to the great revolt in A. D. 66. After four years of war, Jerusalem was taken by the Roman army in A. D. 70. The temple was destroyed, and the offering of sacrifices ceased. The destruction of the temple marks an epoch in Jewish history. Henceforth the national center was gone.
There was another uprising in A. D. 132-135, but that was the last. A Gentile city was erected on the ruins of Jerusalem, and for a considerable time at least the Jews were forbidden even to enter its precincts.
3. ADMINISTRATION AND PARTIES
After the return from the Exile, the priests occupied a position of leadership. The high priest, whose office was hereditary, was practically head of the Jewish state. With him was associated a council, composed of members of the priestly aristocracy. This state of affairs prevailed during the Persian and Greek periods. Under the Maccabees the power of the high priest reached its highest point. For after a time the Maccabean rulers themselves assumed the title of high priest, and still later the title of king. The high priest, then, under the Maccabees, was also king. Under Herod the Great, on the contrary, the high priesthood sank to its lowest ebb. Herod made and unmade high priests at pleasure.
The council associated with the high priest was, under Alexandra, opened to the members of the strict anti-Hellenistic party. At the time of Christ it included both Pharisees and Sadducees.
These parties became distinct at the time of the Maccabees. The Sadducees—the origin of the name is not altogether clear—were the aristocratic party, hospitable to Greek culture. The Pharisees were the strict Jewish party, devoted to the law, and opposed to foreign influences. The name "Pharisee" means "separated." The Pharisees were "separated" from the mass of the people by a stricter observance of the Mosaic law. At first the Pharisees supported the Maccabean leaders; for the Maccabean revolt was in the interests of the Jewish religion. But when the Maccabees became engrossed in worldly politics and susceptible to Greek influences the Pharisees opposed them. At the time of Christ the essential characteristics of the parties remained unchanged.