The people for whom he wrote had no difficulty in understanding him.

Apocalyptical literature. The book of Daniel is the best type of a kind of literature called apocalyptic, which afterward became very common in Judaism. Apocalypse has been defined as "a looking forward to the achievement of God's purposes by his sudden, supernatural intervention." An apocalypse (the word means “unveiling") makes plain things usually hidden from human eyes. The Jewish people were in despair of ever freeing themselves from the rule of their conquerors by the sword. The apocalyptists taught that God would intervene miraculously to destroy their enemies and establish them in a kingdom of their own. They saw God in history and believed that all things were working together for the final good of the Jewish people. The result of this teaching was to intensify the faith of the people in God and in his justice.

Other literature of the period. Though the Old Testament contains no history of this period, the bitter trials through which the Jews were passing are voiced in some of the apocryphal books and in some of the Psalms. Many believe the psalms given in the references at the close of this lesson to be a product of this time.

The term "apocrypha" is applied to a body of Jewish literature that has come down to us in close connection with the canonical books of the Bible and yet is not of them. The apocryphal books were accepted by the Jews of Alexandria and included in the Septuagint, but were never accepted by the Jewish scholars who finally fixed the Hebrew canon. The names of these books may be found in any dictionary.

The Protestant Church, following the Hebrew Bible, excludes them, but they are found in the Vulgate Bible, used in the Roman Catholic Church. Among the most important are, in addition to 1 and 2 Maccabees, Ecclesiasticus and the Wisdom of Solomon.

The book of Esther probably was written between B. C. 200 and 150, by a Jew of the Dispersion, and his purpose was to inspire in his countrymen greater loyalty to the Jewish race and religion. The Jews of the story are living in the midst of hostile races who are seeking to destroy them and whom they hate intensely. The spirit of animosity and revenge which the book breathes forth can be understood in the light of the times, but prevents it from finding much favor with the Christian Church. At the time the book was written the Great Teacher had not given the world the precept, "Love your enemies," which, though far from being practiced by the majority of his followers to-day, is admitted to be their ideal.

SOURCES:

Causes that led to the Maccabæan war, Josephus, Jewish War, I, I.

The persecutions of Antiochus, 1 Macc. 1; 2 Macc. 7. Encouragement to the victims of the persecutions, Dan. 1, 3, 6. Songs of sorrow, Psalms 44, 74, 79, and 83.

QUESTIONS

1. State clearly the causes that led to the Maccabæan wars. 2. Mention some events that show to what depths the highpriesthood had fallen.

3. What was the party of resistance to Hellenism, and how composed?

4. What is the derivation and meaning of the word "apocalypse"? 5. What characteristics do apocalyptic writings possess in

common?

6. What is the "apocrypha"? Name everal apocryphal books.

LESSON LVI

THE MACCABEAN WARS

THE persecutions of Antiochus had awakened a slumbering giant. There were some things which this long-suffering race would not stand. The flag of revolt against Antiochus was raised by a family commonly known as the Maccabees, and this family furnished the leaders in the wars which followed as well as in the state formed afterward. The apocryphal books, First and Second Maccabees, are our best source for the history of the Maccabæan wars, though written at a slightly later period. These books are not parts of the same work, as are First and Second Kings, but are by different authors. First Maccabees is a work of great value and of high authority. Second Maccabees is of less value. Luther said that First Maccabees should be in the Old Testament canon and many think the same to-day.

The uprising of the Jews. The little village of Modein, situated twenty miles from Jerusalem on the road to Joppa, made itself forever known through the deeds of some of its brave sons. Here dwelt an aged priest by the name of Mattathias. When the king's officers came to Modein they at once sought him out, saying, "Thou art a ruler, and an honorable and great man in this city, and strengthened with sons and brethren: now therefore come thou first, and fulfill the king's commandment, like as all the heathen have done, yea, and the men of Judah also, and such as remain at Jerusalem. So shalt thou and thy house

be in the number of the King's Friends, and thou and thy children shall be honored with silver and gold, and many rewards." "Then Mattathias spake with a loud voice, Though all the nations that are under the king's dominion obey him, and fall away every one from the religion of their fathers, ... yet will I and my sons and my brethren walk in the covenant of our fathers."

Just then a Jew came up to sacrifice on the heathen altar: "Which thing, when Mattathias saw, he was inflamed with zeal, and his reins trembled, neither could he forbear to show anger according to judgment; wherefore he ran, and slew him upon the altar." Then he killed the king's officer.

With his five sons Mattathias fled to the mountains, and there they were joined by hundreds of the Hasidæans, who were all ready to follow now that a leader had appeared. At first they formed in bands for harassing the enemy, overturning heathen altars and killing apostate Jews, but soon they organized for defensive warfare. The aged Mattathias soon died, but his work was taken up by his five sons, who were named John, Simon, Judas, Eleazar, and Jonathan. The father wisely left the leadership of the band to Judas Maccabæus ("the Hammerer"), from whom came the name by which all the family are designated.3

Judas Maccabæus and his victories. Space is lacking in which to speak of the remarkable victories gained over the Syrian armies by Judas, who was the ablest military leader the Hebrews ever had. His

1 I Macc. 2. 17-20.

21 Macc. 2. 24.

3 The name "Hasmoneans" also is applied to the Maccabees,and is derived from a supposed ancestor by the name of Hasmon.

little army was wholly untrained, with the poorest equipment except as they captured it from the enemy, yet they steadily gained ground. In most of the battles the Syrian army outnumbered the Jewish six to one, and had the best equipment then known. In favor of the Jews were only two things: they knew the mountain fastnesses as the enemy did not, and they had the right on their side; they were fighting for home and family and religion-all that men everywhere have held most dear. The Syrian soldiers were merely paid mercenaries.

By B. C. 165 Judas had captured Jerusalem, except the citadel. We can imagine the feelings of the faithful as they gathered once more within the sacred precincts of the temple that had been so vilely polluted. The old, unclean altar stones must not be used again, so they built a new altar, and with a joyous celebration lasting eight days the temple was rededicated. This event is still commemorated by a yearly feast.

An unequal battle.-Judas was now at the height of his power. He had won for his people the respect of all the Asiatic nations, and the Syrian armies had learned to fear him. Just at this time Antiochus died while on an expedition in the far East. Judas now attempted to capture the citadel, and would have done so had it not been that some apostate Jews escaped to Antioch for reenforcements. An army was dispatched to Jerusalem consisting, according to First Maccabees, of one hundred thousand footmen, twenty thousand horsemen, and thirty-two elephants trained for war. The account of the battle is intensely interesting.

"And to the end that they might provoke the elephants to fight, they showed them the blood of