Led from crime to crime, Menelaus became a traitor to his people. He robbed the Temple of some of its treasures to pay his bribe and then slew the deposed but worthy Onias because he had denounced the sin. The outraged people rose against Menelaus, but an armed guard provided by the king enabled him to hold his office by force, and saved him for the time being.
At about this time (170) Antiochus IV, like his predecessor, attempted to seize Egypt. Some patriotic Jews in Alexandria showed active sympathy for the endangered nation. Therefore Antiochus on his return from the expedition seized Jerusalem, aided by the traitor Menelaus. This attack meant the slaughter of many souls and the desecration and plunder of the Temple. Not content with this, Antiochus spread slanders against Judaism to justify his excesses. The rumor went forth, for example, that a golden headed ass was found in the Temple.
Religious Persecution.
Next year his further attack on Egypt was checked by Rome, rapidly becoming a great power. Again he vented his rage on the Jews and determined to exterminate the Jewish religion by attacking their most revered institutions, as the most complete means of erasing their distinct individuality. The predecessors of Antiochus Epiphanes had encouraged the spread of paganism among the Jews; but he, less intelligent and more despotic, tried to force it upon them. He did not realize that where persuasion may succeed, tyranny often fails. Apollonius, his general, cowardly attacked Jerusalem on the Sabbath day, when he knew religious scruples would prevent the Jews defending themselves. So it proved. Many more were slain and the women and children sold in slavery. A general plunder followed. The paganizing of Judea became now his avowed policy. Therefore a decree went forth forbidding the recognition of the God of Israel and His Law and commanding the worship of Greek divinities—"gods that were nothings," to quote Psalm xcvi. The Law was burned and the statue of Jupiter set up in the Temple. Jewish ceremonial, Sabbath, festivals, the Abrahamic rite, were replaced by the sacrifice of unclean animals. At the same time other methods were employed completely to subdue the people.
The same policy was applied against Jews in Higher Syria and Phoenicia. But if some were weak enough to surrender their Faith, many were prepared to remain staunch to it. Eleazar in Antioch met a martyr's death. Hannah, a mother in Israel, taught her sons how to die for conscience's sake. Here are the words with which she exhorted them: "Doubtless the Creator of the world who formed the generations of man will also of His own mercy give you breath and life again as ye now regard not your own selves for His law's sake." Martyrdom such as that found its counterpart in many scattered places. Not succeeding by threats and persecutions Antiochus once more resorted to arms. Again followed an unresisted Sabbath slaughter. The walls of Jerusalem were leveled and Zion made a fortress with a Syrian garrison. Greek colonists were transplanted to Palestine for the purpose of Hellenizing Judea. The country was placed under rigid surveillance. If a copy of the Law was found on the monthly inspection the punishment was death. Participation in the festivals of Dionysius was now a compulsion.
Yet many dared resist. From the worldly point of view, opposition seemed madness, but religious zeal counts not the material cost.
In Modin, a town eighteen miles northwest of Palestine, lived Mattathias, with his five sons, John, Simon, Judas, Eleazar and Jonathan. Hither in the year 168 came officials of the tyrant with promises of a large bribe to Mattathias if he would make offering to an idol and with threats of punishment if he declined. Mattathias was a leading townsman and his example would bring many followers. Not only did he scorn the infamous proposal, but slew a coward who prepared to obey. That act was casting down the gauntlet to Antiochus; it was a declaration of war. With his brave sons around him, the aged hero sent this message to the people: "Whoever is zealous for the Lord and whosoever wishes to support the Covenant, follow me." That became the rallying cry. The little band deposed the Syrian overseer and the guard. Once more when attacked on the Sabbath, the Jews submitted to slaughter. Then they came to the realization that self-defense was their duty, even on that holy day. Were they not fighting for a holy cause? They began at first guerilla warfare on apostates and heathens. Avoiding regular attacks, they would swoop down with a bold clash on a town to punish and reform.
Judas Maccabeus.
Next year Mattathias died. Simon became the counselor and Judas was chosen commander of the trusty band of revolutionists. He was Israel's greatest warrior since David. The title given him was transmitted to his party—Maccabeus, the Hammer. But a something more than generalship was to decide this contest—faith. Judged by material standards, resistance seemed like a forlorn hope, but the intrepid bravery of this staunch band fighting pro aris et focis, "for their altars and their hearths," increased the number of their adherents and even won back the allegiance of some who had almost drifted from the fold.
The first victory over the Syrians was small, but Appolonius, the general who had been entrusted with carrying out the persecuting laws, was slain. In a second engagement the "rebels" were attacked at Beth Horon, north of Jerusalem, and Judas won here a still more decided success over an army much larger than his own. Antiochus became alarmed. He had not the means to raise a large army to meet this unexpected opposition, because all his resources were taxed to meet troubles in other quarters—Parthia, Armenia, Phoenicia.