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For years I have spoken about the Biblical Covenants of the TaNaK (otherwise known as Hebrew Scriptures or Old Testament) and how they contain eternal truths related to Israel both then and now. There have been many who assert that God has replaced Israel with the Church. They state that God changed His mind towards Israel who “failed to pass the test” and so He chose the Church who accepted Jesus versus the Jews/Israel who rejected Jesus as the Messiah (many times laying the blame on Jews as killers of the Son of God or typical Christian anti-Semitic label of ‘Christ-killer’). This is Replacement Theology or Supersessionism in a nutshell. It’s theology is shaped around the basic belief that Israel let God down, so He chose another, the Church. Replacement Theology can take two sides of the spectrum. #1. There isn’t anything individually special or unique about the Jews anymore, they are just like everyone else and God loves them, yet the covenant has still been transferred to the Church. #2. The Jews are a cursed race because they rejected Jesus and thus, they are damned without the possibility of salvation. This second theological stance may come across as extreme, and it is, but it is one that is held today by many professing “Christians” and was the foundational ideology preached by many of the Church Fathers, leading eventually to the Nazi Holocaust (Shoah) of six million Jews.
Also, woven into the fabric of Replacement Theology is the belief that all the blessings attached to the covenants intended for Israel, were given to the Church, yet of course the curses would remain with the Jews. However, one of the key mistakes to this reasoning, let alone the complete neglect and ignorance of understanding God’s nature and what covenant is, is that you cannot divide the blessings and the curses as they were exclusively bound to the very fabric of covenant! The blessings and curses only describe one particular type of covenant, that is the Mosaic Covenant, and this type of covenant, based off of the Hittite/Babylonian Suzerain-Vassal Treaty, always included blessings and curses. You cannot separate them. So it must be understood that there were other covenants given to Israel (Abrahamic and Davidic based upon the ancient Royal Grant Treaty) which Scripture declares are eternal and everlasting to Israel…this cannot imply the Church, for these promises to Israel were literal, physical promises to the physical descendants of Abraham, renewed through Isaac and Jacob and the rest of the Jewish race.
So, by much of the Churches reasoning concerning Replacement Theology, if we are to approach the Biblical covenants justly, with the belief that the Church indeed has in fact replaced Israel, then the Church must also be subject to the curses just as much as they believe they possess the blessings! This is certainly not a popular thought as Church history teaches us that the Church Fathers (Justin Martyr, St. Augustine of Hippo, John Chrysostom, Bernard of Clairveux, Thomas Aquinas, Martin Luther, John Calvin, etc.) believed firmly that the curses remained with the Jews. Once again, a total ignorance and rejection, on the part of the historical Church, to the nature of Biblical covenant. The Church cannot say, “We want the blessings but not the curses!” If they are attempting to hijack God’s covenant with Israel, the Church must accept the curses…which only means, that do to the imperfect historical record of the Church (Crusades, Inquisition, etc.) the Church is in danger of being cursed. This might come as a shock to many, but it is the truth. If the Church did indeed replace Israel, which I reject this theology outright, then the Church is subject to being cursed through disobedience. You see where this leads us with the sticky, chaotic approach for the Replacement Theologian. The Replacement Theologian cannot just believe that the Church has replaced Israel until they thoroughly study the Biblical, Hebraic, worldview. They must take into account the approach of covenant and what God meant when he forged covenant with Israel. To try to twist this into fitting the Church, upsets the apple cart and warps the Word of God. It creates problems that the only way to “fix” is to pollute and change the message of the Scriptures. It is religious theft and Biblical hijacking.
So let’s get some things clear before we dive into the historical relevance of the Abrahamic/Davidic Covenants and the Mosaic Covenant. God alone did the choosing and established covenant. Israel did not approach God, nor did Abraham, for he was a pagan before the Lord called to him (Joshua 24:2). As we see in Genesis 12:1, “Now the Lord had said to Abram: “Get out of your country, from your family and from your father’s house, to a land that I will show you.“” God chose Abraham and blessed him on account of his righteousness and faithfulness to God. This does not imply Abraham was a perfect man, but it does reveal Abraham as a man with great faith and love for God. He was willing to go against his own cultural norms in order to follow God and that was credited to him as righteousness (Romans 4:3).
Abrahamic and Davidic Covenants and the Royal Grant Treaty
Therefore, God established a promise with Abraham through Genesis 12:1-3 “Now the Lord said to Abram: “Get out of your country, from your family and from your father’s house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed.”” In Genesis 15:1-21 we see covenant in action where God called Abraham to cut apart certain animals and separate them, according to the ritual of ‘Cutting a Covenant’, an ancient Mesopotamian practice of establishing a covenant between two parties. In this practice, the two individuals making a covenant would cut apart animals and then walk between the pieces, often before witnesses. Regardless of social standing, the two people would be considered equal. The symbolism behind the halved carcasses was to announce to the world the stipulations of the contract, that if either person violated the covenant, they would become like the animal pieces. Essentially their lives were tied to the deal! However, in Abraham’s case, although he is obediently doing what the Lord has commanded him to do, it is possible he is thinking, “How can I pass between the pieces with the Lord? That would mean I am equal to Him? That is impossible!” Yet, Abraham still obeys. Then in verses 12-17 we read:
“Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. Then He (God) said to Abram: “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward they shall come out with great possessions. Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. But in the fourth generation they shall return here, for the iniquity of the Amorites is not complete.” And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces.”
God made the covenant alone with Abraham. This covenant would be bound to the very nature of God, based on who He is. Abraham could never have kept the covenant, but God can. Abraham is put into a deep sleep and has an incredible vision where God shows him the history of his people. They will be strangers in a foreign land, as Abraham had been, they will be afflicted and enslaved but after four hundred years they will come out of the land wealthy. God will uphold His promise by giving them the land of the wicked Amorites, who at the time of Abraham, were still being given time to repent. The land of enslavement is Egypt, and we know by the history of Exodus, that the Israelites were slaves. Moses delivered them and they plundered Egypt (Exodus 12:35-36) during their exit as the Lord had promised to Abraham. So God promises redemption and the sign of the covenant is ‘land’. He promises that the Israelites will come into the Promised Land, which was fulfilled under Joshua (Joshua 2) and God seals this covenant by passing between the pieces in a fiery motif that represents the glory of God. It is also relevant to note, that before God passes between the pieces, He states the purpose of the covenant which has the great reward of ‘land’ after four hundred years of affliction. This is so Abraham knows exactly what sort of covenant this is. Then once the glory of the Lord has passed between the carcasses, God states clearly the boundaries of the land in verses 18-21:
“On the same day the Lord made a covenant with Abram, saying: “To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates–the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites.”” God is specific about His covenant which includes blessing the descendants of Abraham with land. It is important to note that these boundaries are much larger than modern-day Israel, and the only time in history where nearly all of this was under Jewish control, was during King David/Solomon’s time. This goes to show that God had specific borders in mind and this would be given to Israel. However, when the tribes entered the land, they failed to take it all, mostly out of rebellion, unfaithfulness, fear, or making unholy alliances with the people groups who were subject to God’s judgment.
The passage in Genesis 15 is based on a Hittite/Babylonian treaty called the Royal Grant Treaty. This treaty was made between a king and his vassal as a reward for the loyalty in which the vassal demonstrated. In Tim Hegg’s book, ‘The Letter Writer: Paul’s Background and Torah Perspective’, he says: “In this kind of treaty the Great King would grant a parcel of land to the Vassal, declaring it tax-exempt and the possession of the Vassal through perpetuity. When the Vassal died, the land would become the possession of his family throughout their generations.” The Royal Grant Treaty is patterned directly off of what God establishes with Abraham. God uses a legally binding treaty, Abraham would have been familiar with, to cement His covenant with the patriarch of the Jewish people. This also shows God as the God of history. He doesn’t need to invent something never before seen, but uses a customary method of establishing a covenant and then perfects it. So God, as the Great King, entreats His Vassal, Abraham, to a covenant that consists of land (Israel) being given to Abraham and his descendants forever. As the stipulations of the Royal Grant Treaty dictate, even after the Vassal dies, the land is still retained as a possession to his descendants forever. Hegg continues with by saying, “No one could take the land from them, and no one could require a tax from it, even by the successor of the Great King.”
This covenant is permanent according to the Great King. Hegg says, “In this case, the rights of the Vassal were guaranteed in the treaty, and the Great King was the one who took the oath. There were no stipulations laid upon the Vassal, or measures to which he would need to perform in order to receive the gift. The whole matter was guaranteed on the word and oath of the Great King.” God established covenant with Abraham because He desired to choose a people in which to glorify Himself to the world, and He chose a man of great faith who was righteous and obeyed. Israel was not chosen by their own merits, as Deuteronomy attests in 7:6-8: “For you are a holy people to the Lord your God; the Lord God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. The Lord did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because the Lord loves you, and because He would keep the oath which He swore to your fathers, the Lord has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.” This election, this covenant oath which God swore to the forefathers of the Israelite nation, was everlasting and God vowed never to forget or abandon His people Israel. God also reaffirmed this covenant through King David (2nd Samuel 7:8-17, confirmed in Psalm 89) who He promised would forever reign upon his throne and which the Messiah would one day come through his line. “When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever…And your house and your kingdom shall be established forever before you. Your throne shall be established forever.” (2nd Samuel 7:12-13, 16) With David, was the reaffirmation of land and permanent ruling. How can a king rule without a kingdom? How can a king rule without land? Although Israel would be banished from the land, return, and suffer exile again, God will never be proven a liar and His promise with David stands. The State of Israel was reborn on May 14th 1948 and we look ahead to the return of Messiah who is from the line of David, where He will once again reign, but this time His reign will never end. So, God’s promises to David also echo a future, messianic promise of the restoration of Israel.
This is attested in Jeremiah 31:31-37 where God promises to renew His covenant with Israel by writing it upon their hearts, forgiving their iniquities, and affirming His covenant with them which is eternal. At Mount Sinai the people verbally agreed, “We will do all the Lord has commanded of us.” But this lip-service, for most of the nation, was never fully upheld as Israel chased after idolatry, forged alliances with pagan nations, and even committed pagan acts. Thus, they were judged with famine, drought, sickness, war, and exile. But this was not the end, and the prophets proclaimed messages of hope, restoration, and a future time of salvation.
The Apostle Paul also affirms this covenant based upon God’s oath with the fathers in Romans 11:28. Here, in greater context, Paul is speaking about how Gentiles have come to faith in Jesus as the Messiah based upon the blindness of the Jewish nation who do not see Him as Messiah. Paul speaks of some of these Jews as “enemies of the Gospel” but he reminds the Roman Gentile believers that, by the Jewish nation opposing the Gospel, it actually works out that it is for the sake of Gentiles. For if the entire Jewish leadership had recognized Jesus as Messiah, Jesus would have had to set up His kingdom and the world would have been judged. Yet, for God’s great love for the world, the gospel was intended to go out into the world. However, despite the fact that most Jews rejected Jesus as the Messiah, Paul still reminds his readers that concerning election, Israel is still the beloved of God. This word ‘beloved’ is a word synonymous with how a bride is seen in the eyes of her groom. God has not forgotten His people and loves them dearly, like a bridegroom.
Mosaic Covenant and the Suzerain-Vassal Treaty
The other covenant we will examine before closing, is the Mosaic Covenant which had a strict outline of what God expected from Israel. This was given at Mount Sinai, preached to the people through Moses and outlined clear blessings and curses. The Mosaic Covenant is clearly based on the Suzerain-Vassal treaty found in ancient history. Archaeology has shed much light on this treaty. In Princeton’s priceless resource by James B. Pritchard, entitled, Ancient Near Eastern Texts Relating to the Old Testament, primary sources of the ancient period are consulted and arranged giving the scholar a glimpse into the mythologies, laws, edicts, treaties, funerary rites, and so on of the ancient world. In the “Treaty Between Mursilis and Duppi-Tessub of Amurru” (Hittite) it clearly depicts an individual, Duppi-Tessub, who has been accepted and taken in by the kingdom of the Hatti Land. King Mursilis offers assistance to Duppi-Tessub whose descendants will inherit the land of Amurru. Mursilis looks on Duppi-Tessub as his faithful Vassal. There has been loss in Duppi-Tessub’s life and a legal obligation to the king on behalf of Duppi-Tessub, which prompts the King Mursilis to make a treaty with him (Mursilis often speaking in the third person in the treaty). The treaty spells out the commitment of King Mursilis to Duppi-Tessub and reveals the nature of the Suzerain-Vassal Treaty. Tim Hegg writes, “The Suzerain-Vassal treaty was made between a Great King and his appointed Vassal in order to safe guard the interests of the Great King and assure the loyalty of the Vassal. By their very nature, these treaties were bilateral, meaning that the blessings or rewards from the Great King were dependent upon the obedience and compliance of the Vassal.” If the Vassal fulfilled his duty and remained loyal, the king would reward him, but if the Vassal disobeyed or rebelled, then the Vassal was subject to the curses outlined in the treaty. This was all to ensure the loyalty of the Vassal and that the king’s interests were protected.
In the Mursilis/Duppi-Tessub treaty, the document reads: “When I, the Sun, sought after you in accordance with your father’s word and put you in your father’s place, I took you in oath for the king of the Hatti land, the Hatti land, and for my sons and grandsons. So honor the oath (of loyalty) to the king and the king’s kin! And I, the king, will be loyal toward you, Duppi-Tessub. When you take a wife, and when you beget an heir, he shall be king in the Amurru land likewise. And just as I shall be loyal toward you, even so shall I be loyal toward your son. But you, Duppi-Tessub, remain loyal toward the king of the Hatti land, the Hatti land, my sons (and) my grandsons forever!” It continues with a warning: “Do not turn your eyes to anyone else! Your fathers presented tribute to Egypt; you [shall not do that!]” The treaty outlines blessings upon Duppi-Tessub, evoking the power of the gods and their will, but concludes with the threat of curses should Duppi-Tessub be unfaithful in keeping up his end of the treaty with King Mursilis. “The words of this treaty and the oath that are inscribed on this tablet–should Duppi-Tessub not honor these words of the treaty and the oath, may these gods of the oath destroy Duppi-Tessub together with his person, his wife, his son, his grandson, his house, his land and together with everything that he owns. But if Duppi-Tessub honors these words of the treaty and the oath that are inscribed on this tablet, may these gods of the oath protect him together with his person, his wife, his son, his grandson, his house (and) his country.”
This is the summation of the treaty. In this case, the Great King Mursilis and his treaty with Duppi-Tessub can be compared to the covenant established by YHVH, the God of Israel, with Israel (representing Duppi-Tessub) through the Mosaic Covenant. In the Mosaic Covenant God gives strict instructions to protect His interests, which is, He is holy and wants to separate the people of Israel as a holy people, so they must worship God as He dictates and do what He says. The people, who are the Vassal of the Great King, agree to this covenant, which thereby means, they are agreeing to uphold the covenant given to them by God, the Great King. With this covenant are clear instructions of blessing and curses (Leviticus 26:1-46). If Israel meets the standards of the covenant and is faithful, God will bless Israel with rain, prosperity, childbirth, wealth, no sickness, the absence of war, and security. However, if Israel fails and disobeys the Great King, then curses will befall them in the form of famine, disaster, war, and exile. This is a Suzerain-Vassal styled treaty which God established with the Israelites at the base of Mount Sinai. The people would understand the meaning of such a covenant and submit themselves under God’s authority, in a similar way, but magnified, as Duppi-Tessub would have submitted under the authority of King Mursilis of the Hatti Land.
Despite Israel’s rebellion in their history, and the breaking of the Mosaic Covenant on their part, not God’s, Israel has suffered greatly. However, God continues to uphold his promise to the Jewish people based on their election through the establishment of the Abrahamic/Davidic covenants where God pledged, unconditionally, that He will remember them forever and never forsake His chosen people. The Great King still upholds his royal covenant, and despite Israel’s failing, the Great King of Israel will restore His people, as the prophet Zechariah declares in 14:16-17, when all the nations will come up to Jerusalem to worship the Great King and honour Him through the fulfillment and celebration of Sukkot (Feast of Tabernacles). “And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles. And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the Lord of hosts, on them there will be no rain.” Israel will be restored, the Law will be written on their hearts as Jeremiah prophesied, and Israel will lead the nations in worship in the city of Jerusalem, the city of the Great King!
By, Rev. Peter J. Fast, BA.IS, BA,BS
All Scripture Quoted from: New King James Bible
Hegg, Tim. The Letter Writer: Paul’s Background and Torah Perspective. Tacoma Washington: Torah Resource, 2008. Pg. 156-157
Pritchard, James B. ed. Ancient Near Eastern Texts Relating to the Old Testament. Princeton New Jersey: Princeton University Press,1969. Pg. 203-205.
Friedman, Richard Elliott. Commentary on the Torah. USA: Harper San Francisco Publishers, 2003.
To one who knows the historical happenings concerning the war between the dreaded Seleucid King Antiochus Epiphanes IV and Judah Maccabee (story of Hanukkah), they must be always struck with a sense of awe and monumental surprise, for when we take a step back and examine the situation on the eve of the rebellion, the odds were clearly stacked in the Seleucids favour. This earth shattering story, intimately recorded in 1st and 2nd Maccabees of the Apocrypha and celebrated at the winter festival of Hanukkah, has all the colour and depth of any literary masterpiece: friendship, loyalty, faith, love, war, torture, betrayal, triumph, honour, courage, wisdom, virility, and standing against all odds. The small, seemingly insignificant Jewish people, surrounded by the behemoth empire of the Greek Seleucids with their vast armies and endless resources, are victorious over their brutal adversary following decades of war. This Seleucid defeat, eventually led to the weakening and collapse of the proud Seleucid Empire. For the Jews of Judea among the conquered nations which made up the Greek empire, a proper comparison would be to liken Judea to a single white dot on a chalkboard. Yet, it was the Jews who would triumph in battle and not the Seleucids. It was a rabble of Jews who became seasoned warriors, defeating massive armies three to four times their number. How could these Jews, who started out as simple masons, carpenters, priests, scribes, shepherds, butchers, vinedressers, farmers, weavers, and potters even have a chance at success? How could they seize victory over a professional, battle-hardened enemy? One may ask, how was this even possible? Well, let’s examine three clear facts which we know to be true. This examination is not meant to be exhaustive, but hopefully will shed light on how Judah Maccabee, the son of a priest, managed to lead the Jews of Judea in open revolt, staging one of the most incredible, daring, military feats in human history.
Number One: The subservient shall never rise!
The fact of the matter is simple, the idea of Jews rebelling in armed response against their Greek overlords never entered Seleucid thinking. Nobody on the Greek-Seleucid side saw it coming. Either they didn’t believe it at first, chose to out rightly ignore it, never thought it possible, or scoffed at the very idea. To say the Seleucids had a low opinion of the Jews would be a huge understatement. To Seleucid kings, nobles, and generals, the subservient never rebelled. History demonstrated that typically kings and generals led rebellions, amassing militias to their side, (i.e. Xenophon’s 10,000, Caesar and Pompey, or the Greeks versus the Persians) so why would Antiochus Epiphanes IV have treated this any differently?
Obviously communication was much slower than. The record shows that out of a result from the intense competitive lifestyle among Greek officers, information was suppressed and not properly passed on, yet still the Seleucids failed to treat the Maccabee uprising as a genuine rebellion for nearly a year since the initial outbreak, thus giving it time to strengthen and morph into a real problem. But at the grassroots of it all, the Seleucids thought they had no reason to worry. They suspected that they were dealing with nothing more than a gang of cut-throats and treasonous thieves. Even when a modern-day student of history looks back over time, the amount of conflicts started by “nobodies” and “peasants” are barely a fraction of a percentage when weighed against the wars and conflicts started by generals, kings, politicians, and warlords.
In the Seleucid opinion, the Jews were a backwater people, with no combat experience possessing strong religious roots. The Jews were divided among themselves, many adopting the Hellenism of the Greeks. Those who rejected Hellas, clung to their faith in the God of Abraham, Isaac, and Jacob, this category was where the Maccabees would arise from. So, when the rebellion was burning bright and the Maccabees were organizing their campaign to crush the Seleucids, the Greeks were making other plans to invade Parthia (a neighbouring superpower). Around the same time, Antiochus passed strict edicts, forcing all the inhabitants of his realm to adopt Greek customs and worship their gods in an effort to strengthen his western borders, due to his fear of the rising power of Rome. While all of this was going on, Antiochus, who saw himself as the next Alexander the Great, hardly paid any attention to the Jews as a result from his ego, overconfidence, and what history told him in regards to dominated, suppressed people.
Number Two: Bad tactics equal a bloody mess!
The harsh edicts in which Antiochus Epiphanes IV issued to all his subjects, were edicts that made it mandatory for all inhabitants to observe and participate in Hellenistic activities, which included pagan rituals. This was Antiochus’ attempt to unify the subjects of his kingdom, in a two-pronged effort to guard against the rise of Parthia in the east and the might of Rome in the west. Rome was becoming more of an expansionist empire, having already defeated Carthage in two wars for supremacy of the Mediterranean Sea and now held Sicily, Sardina and Corsica, parts of west Africa, and swathes of provinces expanding into Europe. So Antiochus, intimately familiar with the Roman mindset from his days as a hostage, feared that the Roman eye would gaze upon his kingdom. Thus, he took swift action to strengthen his western borders. Antiochus also had to guard against his old rival, the Ptolemaic Empire, which had been a splinter kingdom, ruling out of Egypt, since the death of Alexander the Great in 323 B.C. Since the Jews had fallen under Seleucid rule (190’s B.C.) with the suppression of the Ptolemaic influence, they continued to remain as staunch monotheists in the God of Israel, observing Torah (Bible) and the traditions of their forefathers.
As a result of Jewish refusal to obey his new Hellas laws, Antiochus launched a campaign of persecution, targeting the Jews of Judea which made up the faithful majority who refused to compromise the commandments of Torah and their beliefs in one God. Thus, Judea became divided, with one side making up a significant percentage of Jews (known as Hellenists or Antiochians) who obeyed the king and forsook the Torah, and the other side being compiled of Jews who would rather die then break the commandments. Against overwhelming Seleucid persecution, the Maccabees, led by Judah and his brothers from the village of Modiin, launched a guerilla-style rebellion.
The commander of Jerusalem, Philip of the Phyrgians, failed to take the rebellion seriously, ostracized the Jews and branded them as nothing more than ‘murderers and thieves.’ Meanwhile, Antiochus was rallying a huge army in his capital of Antioch, to invade the lands of Parthia and expand his kingdom. As a result of his inaction, Philip allowed the Maccabees to gain intimate knowledge of the land, establish a system of bases among the friendly villages, create a network of recruiting soldiers to trai them, and settled in the hills around Gophna where they established a base. From here, nearly a year went by in which the Maccabees raided and ambushed Seleucid patrols, slaughtering them, seizing their weapons and armour. After Philip had lost substantial troops, he finally attempted to launch his own campaign into the wilderness, but was quickly destroyed, thereby realizing the threat that faced him. Thus, he had no alternative but to turn to the governor of Samaria for help, Apollonius.
In all his pomp, Apollonius marched 2,500 troops along the Samaritan Road, a road which runs north and south to Jerusalem. This was the easiest and quickest road to take but Apollonius failed to treat the Maccabee threat seriously. Marching his men through the Judean Hills, overcome by heavy armour and cumbersome weapons, they were ambushed by the Maccabees (numbering around 600 men) and massacred…including Apollonius who was decapitated. After this solid victory, Jews flocked to the Maccabee ranks and they went on to win another outstanding victory against Seleucid general, Seron. Seron made almost the identical mistake as Apollonius, except this time taking 4,000 men along a different route, only to be ambushed and slaughtered. Next came Seleucid generals Nicanor and Gorgias, who were commissioned by Seleucid Viceroy Lysias who was governing the capital of Antioch in the king’s absence on his Parthian campaign. Nicanor and Gorgias took an army of 25,000 troops, sought to establish a base camp in Emmaus and chose to divide their forces to launch a double attack against the Jews. However, through Maccabee genius, the Jews dodged Gorgias’ men, leading them on a wild goose chase, and closed in against Nicanor’s 15,000, striking the main base camp at Emmaus with force. In a desperate battle, Judah’s army of 6,000 managed to put to flight Nicanor’s host and capture the camp. Upon Gorgias’ return, he found the camp in ruins, the Maccabees waiting for round-two, and decided to retreat.
When word reached Antioch, Lysias felt he had no choice but to lead his own army. So, he assembled 45,000 men, marched them down the coast, and struck inland for Hebron with plans of reaching Jerusalem from the south. Meanwhile, the Maccabees had been shadowing his advance, and assembling their men outside of Beit Zur, they attacked the marching columns of Lysias’ army and slaughtered 4,000 of them before putting them to flight. Lysias vowed his revenge, and like a dog with its tail between its legs, he withdrew back to Antioch. The Maccabees, unopposed, marched to Jerusalem and captured the city.
The series of Seleucid defeats can only be summed up by stating the obvious: they were unprepared for a guerrilla war, arrogant in their methods, never suspecting what awaited them, unorganized in their tactics, failed to share vital information or treat the threat as credible. The Maccabees on the other hand, capitalized on the Seleucid weaknesses, used their strengths against them, and constantly changed their tactics. They managed to unite the people of Judea, drive out the enemy, and establish an independent Jewish kingdom known as the Hasmonean Kingdom, after the family line of Judah Maccabee.
Number Three: Did anyone mention anything about divine intervention?
“Then all the people fell upon their faces, worshipping and praising the God of heaven, who had given them good success. And so they kept the dedication of the altar eight days, and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise.” 1st Maccabees 5
To say that the Maccabees did not believe that God had intervened on their behalf would simply be a untrue. The Maccabees were pious men, with scribes, priests, and teachers of Torah amidst their ranks, and they fervently believed that God would deliver them, sustain them, and rescue them from the wrath of Antiochus’ Seleucid war machine. A strong contingent of the Maccabee ranks, were made up of the Hasidim, or ‘pious ones’, who were be the descendents of the Pharisees and Zealots. These men were fiercely loyal to the Torah, the commandments and traditions of their forefathers and would gladly die in order to preserve their faith. The Hasidim guarded the Torah, building a fence of protection around it (as stated in Pirke Avot- Ethics of the Fathers), and were true men of faith in the God of Israel.
Upon the outbreak of the revolt, the Maccabees refused to bow the knee to Seleucid pressure which demanded that they cease: the practice and study of Torah, circumcision of their sons on the eighth day, gathering to worship in houses of prayer or the temple, prayer, and other elements of traditional, biblical Jewish faith. History clearly shows us that many Jews were intimidated and therefore compromised their faith in an effort to “fit in”, but the Jews of Judea, including the Hasidim and Maccabees, out rightly refused. The historical accounts of 1st and 2nd Maccabees demonstrate this refusal to obey Seleucid law as the Maccabees smashed down pagan altars, continued to study Torah, circumcised sons in the villages, and prayed openly as Jews.
Over and over in the Apocryphal accounts of the Maccabees we see prayer to the God of Israel and a genuine faith that He will not abandon them, plastered across it’s pages. We especially see this character of God clearly defined in the Bible throughout the history of Israel. From Moses to King David, to the righteous kings of Judah or the Jews exiled in Babylon, the yearning hope that God will defend His people and avenge them is a strong tone. In the Bible, we see divine intervention, at times, strike down the enemies of Israel, such as the account in the book of Isaiah concerning the plague that wiped out most of Assyrian King Sennacherib’s army in the year 701 B.C.. However, most of the conflicts and happenings in the Bible, pertaining to the enemies of Israel, are displayed with God encouraging Israel to physically march to war through actions of divine judgement or self-defense. We see generals, prophets, prophetesses, and kings of Israel praying to God and seeking wisdom. Whether this is Moses against the Amalekites, Joshua on the eve of battle with Jericho, King David’s war against the Philistines, or King Hezekiah pleading to God about the Assyrian threat, the belief that God would never abandon His covenant people is not something to take lightly. This in no way should paint the picture of ancient Israel being a warmongering nation, as it is clear in the Scriptures that special service was to be given to strangers in the land or other nations who did not provoke them to war, but it should reveal the reality of those days and the hostile nations of the ancient world.
In the historical accounts of the Bible, we see a clear picture in which the ancient people of Israel invaded a hostile land (by the direct word of God) which was made up of wicked nations. Israel was to be at times a tool of judgement by God who had given these nations centuries of time to repent. Thus, the Maccabees viewed themselves as cut from the same cloth. These men and women, who were firmly educated in the Torah and history of their people, recognized the commonalities and dangers they now faced, as seen in past generations. They were a tiny fragment of righteous people, surrounded in a sea of paganism which sought to obliterate them. The Maccabees had no choice but to trust in the promises that God would uphold the covenant, see their righteous cause, and give them victory. The faith of the Maccabees, and the reflection of their strong biblical conviction, already cemented into their hearts, cannot be ignored when weighing out their actions against the Greek armies who marched against them.
By, Peter J. Fast
Like what you read? Keep an eye out for my second novel, 164 B.C. A War of the Jews – to be published this summer 2014 (click on the “Novels” link on my webpage for more info)
A very interesting reunion has happened. No, Brad Pitt and Jennifer Aniston aren’t getting back together, instead it is a collection of the world’s oldest masks, 12 to be exact and dating back 9,000 years according to sources, being displayed in one exhibit. Found in Israel, the masks will be joining a unique collection in the Israel Museum of Jerusalem where people from all over the world will have the chance to look at the primitive stone masks. Archaeologists and researchers conclude that the masks were most likely created to depict the faces of dead ancestors, to ward off evil spirits, or to be used as ritualistic masks of pagan worship connected with medicine or magic.
It is also a significant time to be unveiling such masks in Israel, for the Jewish festival of Purim is just around the bend. Purim is the holiday where Jews all over the world read from the Megillah (Book of Esther in the Bible) and remember when Queen Esther and her Uncle Mordecai gained favour from the king of Persia to save all the Jews of the realm from the evil plots of Haman. During this feast, Jewish children, and party-goers, parade around in costume (sort of like Halloween), eat pastries called, “Haman’s Ears/Pocket/Hat” and celebrate God’s provisional saving power.
Here is the link to the article on Jerusalem Post.
Peter J. Fast
Hanukkah, that Jewish holiday where they make silly music videos and eat all kinds of foods immersed in oil. If you have never tasted deep-fried sufganyot (i.e. special jelly doughnuts) then you must. However, apart from sufganyot, what are some familiar sights you will see? Well, if you are in Israel, or at least in a densely populated Jewish neighbourhood, then you will see decorations, people shopping for gifts, hear the music of the Maccabeats, see dreidels for sale, and lots of cheer…plus we cannot forget tasty pastries. The other most notable sight is the Hanukkiah (candelabra with nine stems) in the window’s of people’s homes. The middle candle is called the shamash or the ‘servant/attendant’ candle and that is the one that lights all the others. The festival of Hanukkah, otherwise known as Festival of Lights or Dedication, always begins at sundown and is celebrated for eight days with an extra candle being lit each night as the holiday progresses. Thus, by the eighth day of Hanukkah, you will have a glowing Hanukkiah with nine burning lights (which naturally includes the shamash which always burns). The lighting of the first candle begins on the far right of the lamp stand, and then for every new day an extra candle is added moving towards the left down the Hanukkiah. When lighting the candles one progresses from left to right as new candles are added. There are three blessings (brachot) which are recited the first night when lighting the first candle, and then all the other seven nights only two blessings are recited for the lighting.
But why do Jews light candles in the first place? What are the origins of Hanukkah and why do they love to cook things in oil?
To answer this question we must go back to the year 167 B.C. where the land of Israel was under the control of the Seleucid King Antiochus Epiphanes IV. At that time, Antiochus was attempting to strengthen his realm, against fears of the growing power of Rome in the west. So, Antiochus created edicts and laws that everyone living in his empire had to adopt Hellenism (Greek ways and lifestyle, which also meant they had to accept pagan gods). Antiochus did not foresee this as a problem, for everyone living in his kingdom worshipped multiple gods to begin with, that is everyone but the Jews. Some Jews, who were Hellenized, accepted the king’s laws, for they would rather be Hellenists than oppose the king. But many Jews in the Satrapy of Judea resisted. Thus, a full-scale persecution erupted where it was forbidden for Jews to go to the Temple to worship the God of Israel, read and study the Torah, circumcise their sons, pray, and meet together for worship. Anyone caught doing this was imprisoned, tortured, or murdered. Jews were burned alive in Jerusalem, women were hurled from the walls with their infant sons, and the populace was terrorized. In an effort to flaunt his authority, Antiochus sent his Royal Emissary, Apelles, to Jerusalem and on the 25th of Kislev an image of Zeus (depicted in the likeness of Antiochus for his name Epiphanes meant God-manifest) was erected in the Jewish Temple and a swine was sacrificed on the Burnt Altar. Along with this, Apelles was instructed to travel to all the villages of Judea and force the Jews to erect altars to Zeus and sacrifice swine upon them as a sign of loyalty to the king. Needless to say, this did not bode well for the Jews.
When Apelles, and a small guard of Seleucid mercenaries, arrived in the village of Modiin he met with the village elder, a priest named Mattathias ben Yohannan. Now, Mattathias had five sons: Johanan, Simon, Judah, Eleazar, and Jonathan and they were all devout men. Apelles instructed Mattathias to assemble the village in their best clothes, build an altar, and sacrifice a pig. Mattathias obeyed…but only partially. He assembled all the inhabitants of Modiin in the village center but then refused to build the altar or touch the pig. Apelles forced the inhabitants to build the altar (or had his own men do it) and then began to threaten Mattathias to kill the pig himself or all hell would break loose. Mattathias staunchly refused and before things could get out of hand, a Hellenized Jew offered to make the sacrifice. Upon seeing this, Mattathias rushed the altar, killed the Hellenized Jew and killed Apelles. After that, the entire village attacked the Seleucid guard and slaughtered them all. Then, Mattathias said, “Whoever has zeal for the commandments and Torah follow me.” The Jews of Modiin fled and created a mountain base in the Gophna region. Thus started the rebellion. Shortly after this, Mattathias took ill and died but the mantle of leadership was passed to his son Judah, who became known as Judah Maccabee or Judah the Hammer. There are slight interpretive differences on the exact meaning of Maccabee but we will stick with the common interpretation, ‘Hammer’.
Once Judah was in charge, he set about staging a full rebellion. Mustering together the villages of Judea, they raised hundreds of volunteers who would fight with them, and soon the Jerusalem Seleucid garrison could not repel the revolt. Judah and his men, who became known as Maccabees, became experts in the craft of ambush, and began to slaughter Seleucid patrols on the roads in the hill country. Eventually, Philip, the commander of Jerusalem, had to beg for help from the Governor of Samaria, a man known as Apollonius. In an attempt to squash the revolt, Apollonius march a force of 2,500 men directly south towards Jerusalem. Judah and his army, which numbered less than half of Apollonius’ force, ambushed him among the hills, managed to kill him and wipe out his army. After that, in the year 166, a general named Seron marched to relieve Jerusalem with 4,400 men. He to failed and was killed with his army scattered and defeated.
Once word reached Antioch, the king’s Viceroy Lysias, issued strict orders for the Maccabees to be crushed. These orders were given to three generals named Nicanor, Gorgias, and Ptolemy. The king was campaigning in Parthia, and Lysias wanted the Jewish rebellion wiped out immediately, so Nicanor and Gorgias took a force of 22,000 men, with Ptolemy directing the campaign from his new governorship in the city of Ptolemeus. Nicanor and Gorgias marched south along the coast and then struck inland where they set up a major fortified camp near Emmaus. From there, they scouted the land and discovered a second Maccabee base near Mizpah which was not far away. So, Nicanor and Gorgias conspired, and Gorgias came up with a plan for them to divide their forces. He would march on Mizpah, surprise the Maccabees and defeat them. Nicanor naturally liked the idea and Gorgias set out with around 10,000 men. Now, at Mizpah, Judah Maccabee caught word of what Gorgias was doing and so he took his 6,000 men and abandoned the camp, however not before making it appear as though they were still there. Then he moved through the darkness with his army and journeyed through the hills until he arrived before the Emmaus camp and Nicanor’s slumbering army. Judah then gave orders for his army to form up, and at first light they attacked. Through a heavy battle, Nicanor was defeated with 3,000 casualties and his men fled to the coast. Judah was triumphant and then he had his men plunder the camp before setting fire to half of it. Once this was complete he waited for Gorgias to return. Now, during the night, Gorgias came upon the Maccabee base at Mizpah, and seeing the torch-light and camp still set up, took the bait and attacked it. However, when he found no Maccabees he assumed they had fled into the hills at the news of his approaching army. So, Gorgias gave chase and spent all the night pursuing a phantom. Finally, by morning, an exhausted and angry Gorgias decided to return to Emmaus only to find the Maccabees in possession of it and Nicanor defeated. With that, Gorgias retreated in shame.
Once this news reached Lysias he knew the only way to defeat the Maccabees was for him to personally lead the next army. Thus, he set out raising a large force between 40,000-45,000 men. He marched from Antioch in the spring of 164 and decided on a different route. He headed south, skirting past Samaria and Judea and then struck into the lands of Idumea. Then he turned east, marched his force inland and towards Beit Zur with the desire to head north and approach Jerusalem from the south. His reasoning was simple, the Maccabees had not been operating that far south, would not be comfortable in those lands, and the land was filled with pro-Greek cities loyal to the Seleucid kingdom. If Lysias could get to Jerusalem, he could relieve the garrison, strengthen his army and then set out into Judea with calculated heavy assaults and destroy the Maccabee uprising. However, Judah knew this all to well and leading a force of 10,000 Maccabees he managed to ambush Lysias, slaughter 5,000 of his men and scatter them. Lysias then decided to retreat and Judah marched his army to a vulnerable Jerusalem.
When Judah arrived at Jerusalem, he found the local Seleucid garrison hemmed up in the Akra (a large Seleucid fortress within the city walls next to the Temple Mount) and so Judah and his men strolled into the city and captured it. When they ascended to the Temple Mount they found everything in disrepair and after ordering ritually pure priests to cleanse it, he had the profaned altar rebuilt, the image of Zeus torn down and destroyed and the Temple rededicated.
The legend goes that they only found enough oil to light the great Menorah for one day, yet it would take them eight days to make more oil and the great Menorah was supposed to always burn continuously. So, in faith, they lit the Menorah and it burned miraculously for eight days until they could make more oil. This is where the story of Hanukkah and this is why oil is so important and the eight days of celebration. The Jews celebrate Hanukkah as God’s redemption of His people from tyranny and the freedom that was gained through their struggle. Through the line of the Maccabees, the Hasmonean dynasty was planted, which brought about nearly 110 years of Jewish independence before Rome came in and conquered the land.
Peter J. Fast
Recently, artifacts have been unearthed near Robinson’s Arch which is located at the south-western end of the Temple Mount in the Old City of Jerusalem. The artifacts, which contained three cooking pots and a ceramic oil lamp, were discovered in a hidden cistern beneath the ground near where the famous arch once stood 2,000 years ago. This testifies to the extreme conditions during the siege where Jews found themselves with limited food and in desperate situations. The discovery of the cistern and the cooking pots also confirms the evidence Josephus gives in his “Jewish Wars” where he describes the starvation of the people and how many would hide out in cisterns built beneath their homes in order to eat what little food remained. The discovery of the cistern, also confirms that people could not trust their fellow neighbors or the rebels for fear that their food would be seized, and so they would eat in secret.
The period of the Roman siege of Jerusalem in the year 70 A.D. is a dark period in Jewish history and culminated in the city being destroyed and the Temple burned. Today, this destruction can be viewed at the Davidson Archaeological Center with the massive stones that lay at the foot of the Temple Mount having been hurled onto the streets below by the Romans who pried them apart in search for melting gold from the Temple. One can also view the burnt foundations of a priestly home in the “Burnt House Museum” which is located in the Jewish Quarter not far from the Kotel (Western Wall). Both of these archaeological discoveries, including the cistern with the cooking pots, attest to the desperate struggle between the Jews and Romans in the first century A.D.
By, Peter J. Fast
To read more of the recent discovery click on the link below.