year 169 B. C. In consequence of the obstinate resistance of the Jews, the Syrians committed ravages of the most terrible character. The city and the temple were plundered, the walls of the city were cast down, the temple was profaned and dedicated to Jupiter Olympius, the sacred writings were torn and burnt, and every imaginable mode of torture was applied for the purpose of compelling the Jews to renounce the religion and the customs of their fathers - these attempts were, however, in most cases, made in vain. This was the abomination of desolation in the holy place, spoken of by Daniel (ch. 11 : 31)—a type of another desolation that still belonged to the future (Matt. 24: 15).

§ 114. The Maccabees or Asmoneans.

At this period of general distress, the means of deliverance were found to be the faith and courage of the priest Mattathias and of his five sons in Modin, in the mountains of Judah. He was brought forward by the audacity of a Jew, who offered sacrifice to an idol in his presence, and whom he slew. A number of bold men, who entertained his own sentiments, gathered around him; while these declined a pitched battle, they made incursions to all parts of the country, and thus inflicted serious injuries on the Syrian garrison. After the death of the father, 166 B. C., the oldest son, Judas Maccabee, who was bold and ardent like a young lion, succeeded, after a rapid and victorious career, in expelling the Syrians, and restoring divine worship in the temple, 165 B. C. The feast of the Dedication of the temple (John 10: 22) was instituted for the purpose of commemorating the event. When he was again assailed, he applied to the Romans whose alliance he solicited, but, in place of substantial aid, he received promises alone from them. After that act, the blessing of God seemed to depart from him; he was totally defeated by the Syrians, and lost his life, 161 B. C. He was succeeded by his brother Jonathan, who was assassinated, 143 B. C. The third brother, Simon, favored by the disorders of the time, at length succeeded in taking the fortress of Zion in Jerusalem, 141 B. C., which had been hitherto occupied by the Syrians, and in securing for his people an independence which was no longer assailed, and

which even the Syrians recognized. The grateful people now invested, 140 B. C., his family with the hereditary dignity of both a prince and a high-priest, "until there should arise a faithful prophet" (1 Macc. 14: 41). Simon was slain by Syrian assassins in the year 135 B. C. His son and successor, John Hyrcanus, conquered Samaria and Galilee, and destroyed the temple on mount Gerizim. He next subdued the Edomites or Idumeans, and compelled them to unite with the Jewish people by receiving the rite of circumcision. His son Aristobulus assumed the title of king in 106 B. C. After this period, the history of the Maccabees presents nothing else but a succession of disgraceful cabals and sanguinary family quarrels.

OBS.-The name of the Asmoneans is said to be derived from Asamonæus, the great-grandfather of Mattathias. They obtained the name of Maccabees from Judas Maccabee (Makkabi) who himself received the latter appellation (Makkab, equivalent to the word hammer) on account of his energetic and heroic deeds; the name of Charles Martel, the grand-father of Charlemagne, is analogous. According to another, but less probable, explanation, the name of Makkabi was inscribed on the ensigns of the Maccabees, and was formed by simply placing together the initial letters of the Hebrew words: Mi Kamokah Baalim Iehovah, that is: "Who is like unto thee, O Lord, among the gods?" (Exod. 15: 11.)

§ 115. The Scribes, the Pharisees, and the Sadducees.

1. After the voice of Prophecy had ceased to be heard, the Jews guarded with special care the treasure of the sacred writings containing the predictions already given-"the Law and the prophets." These were rightly regarded as the Canon or rule of all religious knowledge and practice. A particular class of men was gradually formed who devoted themselves exclusively to the study of the sacred Scriptures, and to the instruction of the people therein; the title of honor which they received was that of Scribes. At a later period they claimed the honorable appellation of Rabbi, that is, Master. The anxiety of the Jews to maintain a correct understanding of the Scriptures, and to close every avenue to any novel interpretation, soon led to the formation of an established and traditional mode of interpretation, the

origin of which they endeavored to refer to Ezra, and even to Moses. In the same manner, the solicitude and conscientiousness with which they watched over the strictest and most precise observance of the religious ceremonies of the Law, led to increased exactions, which were added as a part of that Law. The Mosaic law was, unquestionably, a wall of partition, designed to preserve Israel from the influence of pagan customs and modes of worship. But the Jews gradually adopted the opinion that it was necessary to protect this wall of partition, consisting of the commands of God, by another wall of partition, consisting of traditions; they confined their attention more and more to the external works of the law, and followed a path which necessarily conducted to the extinction of the spirit of the law. The Scribes displayed as much zeal in maintaining the observance of these traditions of the fathers, as of the written Word of God. The distance of the places of residence of many Jews from the temple, and the want of public instructions which was experienced, led to the establishment of Synagogues; these were the places henceforth appropriated to the public devotions of the people. The Jews assembled in them on Sahbath-days and on the festivals appointed by their religion; they united in offering prayer and were edified by hearing the Word of God, which the scribes read, explained and discussed. The service of the temple suffered no detriment in consequence of this institution, as all the religious acts which essentially belonged to the direct public worship (cultus), continued to be performed in the temple alone.

2. The true representatives of this tendency to observe the traditions were the Pharisees, a sect, partly political and partly religious, whose origin is involved in obscurity. The Hebrew word from which their name is derived, designates them as persons separated from others and righteous, distinguished from others by superior sanctity. During the reign of the later Maccabean princes, whose religious character gradually receded from the view as their political position acquired greater prominence, the Pharisees formed a party in opposition to them; the influence of the latter was felt the more sensibly, as they governed the mass of the people with undisputed authority, and constituted the majority in the Sanhedrin. They earnestly resisted every

violation of the Law and of the institutions and traditions of the fathers, and were often successful; but they wandered further and further from the true path, relied on outward works, affected uncommon sanctity, and became hypocrites. Such were their characteristic features pre-eminently, at the time when the Saviour appeared. The sect, nevertheless, even in that day, included many devout and upright men, and even many indiscreet zealots among them were honest and sincere, although their zeal might not be according to knowledge. The Sadducees, who formed a party in opposition to the Pharisees, exerted their influence chiefly among men of rank and wealth. They regarded a certain scribe, named Saddok, from whom their name is derived, as the founder of their sect. The Pharisees attached, in their teaching and their mode of life, the highest importance to the traditions and commandments of the fathers, and assigned a prominent position to the doctrine of the existence of higher spirits (angels and demons), as well as to the doctrines of the immortality of the soul, the resurrection of the dead, the judg ment and a retribution, according to the Scriptures. In opposition to them, the Sadducees rejected all the traditions, positively denied the existence of angels and demons, and combated the doctrines of immortality, of a resurrection and of an eternal retribution.

OBS. A third religious sect which existed at this period among the Jews, called the Essenes, is not mentioned in the Bible. Their origin, as well as their precise views, are both involved in obscurity. They were a species of Jewish anchorets, secluded themselves from the world, observed a community of goods, refrained from marriage, took no oath, &c.

§ 116. The Herodian Family.

OBS. The following genealogical table contains the names of those members of the family, who are mentioned below.

Antipas, Governor of Idumea,

Antipater, Procurator of Judea,

Herod the Great,

Antipas;

Alexander and Aristobulus;--Archelaus and Antipas;-Philip,

Herod Agrippa I., Herodias,

Herod Agrippa II., Berenice, Drusilla.

1. While internal disputes, jealousy, and a thirst for kindred blood, ravaged the princely family of the Asmoneans, the snares which others laid for them, and the treachery to which they were exposed, combined to accomplish their ruin. Hyrcanus and Aristobulus, the grand-sons of Aristobulus (§ 114), contended with each other for the sovereignty. Both appeared in Damascus before Pompey, the Roman general, and submitted the decision to him. The latter promised to come to Jerusalem, but Aristobulus, who entertained serious apprehensions, put the country in a state of defence. Pompey took possession of Jerusalem on the sabbath, threw down the walls, entered the temple, but left all untouched, and nominated Hyrcanus as prince and high-priest. Aristobulus was taken prisoner, and adorned the triumphal procession of Pompey. The weak and indolent Hyrcanus II. permitted the artful Idumean, Antipater, to administer the affairs of the country. The latter was subsequently appointed procurator of Judea by Cæsar, who allowed Hyrcanus to retain merely the dignity of high-priest. Antigonus, the nephew of the latter, seized Jerusalem with the assistance of the Parthians, and disqualified his uncle for the office of high-priest, by the mutilation of his ears. Antipater had been previously poisoned, but his son Herod, who escaped, reached the city of Rome, where, in the year 40 B. C., the senate, at the instance of Antony and Octavius, solemnly appointed him the king of Judea. But he was vigorously opposed by Antigonus, and two years passed before he was able to conquer Jerusalem. The life of Antigonus was terminated in Rome by the axe of the lictor. The marriage of Herod with Mariamne, the grand-daughter of Hyrcanus, was designed