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Bible Survey 11. The Intertestamental Era (Era of Prophetic Silence Scripture: Predicted in Daniel, Ezekiel, Hosea, Micah Historical Era: ca. 400 - 5 B.C. The Political Conditions in Palestine (1) The Jews lived peacefully in Palestine under Persian rule for nearly 200 years [ca. 536-332 B.C.], with no wars fought on Jewish soil during that era
(2) Alexander the Great marched through Palestine in 332 B.C. and Josephus recorded an account [Antiquities XI.viii. 4,5] of Alexander's kindness to the Jews. Following Alexander's death (323 B.C.), four of his generals divided the empire and ruled sections of it, with the Greek rulers of Egypt (Ptolemies) and Syria (Seleucids) fighting over Palestine from 312-170 B.C. Rebuffed by Rome on his last attempt to conquer Egypt, Antiochus IV tried to forcibly impose Grecian culture on the Jews and this was a dark time (170-164 B.C.). This brought on the Hasmonean-led “Maccabean” revolt (164-142 B.C.), which eventually drove the Syrians out of Palestine.
(3) The Levitical Hasmonean family became "priest/governors" over Palestine (142-63 B.C.) and increased Israel's borders almost to what they had been in David's time. A squabble between brothers over which was to rule eventually brought Roman intervention and control in 63 B.C.
(4) The Romans ruled Palestine (through local rulers when possible) from 63 B.C. until the Roman Empire divided and declined and the Moslems took over in the 8th century A.D. Rome tried to rule a rebellious Jewish population from 63 B.C. until 66 AD, during which Jesus’ ministry occurred (26-30 AD). After a period of increasing troubles, a Jewish revolt broke out in 66 AD and three Legions eventually destroyed Jerusalem and the temple (70 AD). Another revolt (132-135 A.D.) brought on the expulsion of all Jews from Palestine. The Cultural Conditions in Palestine: (1) Greek pressure to adopt Hellenistic culture divided Judaism, during the latter part of the period into at least three major groups: (a) Hellenists, (b) those who wished to compromise philosophies, and (c) strict conservatives, the Hasidim or "pious ones."
(2) The Synagogue (which probably arose during the Babylonian exile) came to be as much a focus of Jewish life as the temple. The synagogue was the place of weekly meetings for Scripture reading and prayer, as well as the school and center of Jewish community life. Between 250-100 B.C., the Hebrew Bible was translated into Greek (LXX/Septuagint) in Egypt for those Jews who continued to live out in the "Diaspora" where Greek was the main language used.
(3) Many uninspired religious writings surfaced during the latter half of the period and these both expressed and helped to mold popular Messianic hopes within Judaism. While neither was given canonical status by Judaism, two groups of writings can be distinguished: the Apocrypha (14 writings later added to the Catholic Bible in the 1500’s AD) and the Pseudepigrapha (falsely-ascribed writings). Religious Division of Judaism (1) The Sadducees were the aristocratic and priestly families around Jerusalem. They were conservative in their rejection of all but the written laws of the Pentateuch, but they were liberal in their rejection of the resurrection and angels (Acts 23:8). Their influence was associated with the temple/priesthood.
(3) The Zealots were fierce nationalists who wanted political freedom from Rome to the point of wanting war.
(4) The Herodians were "political activists" who supported the Roman-backed Herodian dynasty as the best political solution (Mark 3:6).
Why Did Judaism fail to See Jesus as Messiah? Why did the leaders of Jesus' time not recognize Him as Messiah (John 1:10-11; Acts 13:27)? Certainly there was still widespread expectation that a “personal Messiah” was coming (John 1:45; 4:25; 7:31,40-42). Part of the answer lies in the great theological confusion created by the non-canonical literature that had surfaced and become popular, causing numerous misconceptions and erroneous expectations (Matthew 16:21-23). Another reason was the devotion given to human tradition, sometimes to the extent that Scripture was misinterpreted or ignored (Mark 7:1-13). The leadership in Jerusalem was focused on maintaining their position and place of favor with the Romans (John 11:47-53) and this caused them to oppose those ready to accept Jesus as Messiah (John 7:13; 9:22; 12:42-43). This they would only consider changing for a "warrior Messiah" who would remove the need to get along with Rome. I have concluded that Jesus' failure to alter the outward situation with Rome as expected (John 18:36-37) caused Him to be rejected even by the crowds that had so confidently welcomed Him into Jerusalem only a week before. In spite of their claims of loyalty to Him “no matter what,” even His own disciples abandoned Him temporarily (Matthew 26:31-35,56). Paul later commented to the Corinthians Church that Jesus came at a time when both Gentiles/Greeks and Jews were misguided in their expectations (1Corinthians 1:20-24) – Greek philosophy (assuming that deities were either totally apathetic to what is occurring on earth or else power-oriented and manipulative micro-managers that control all things) could not embrace an all-powerful God allowing His Son to die for rebels – rebels should be destroyed. The Jews stumbled at the same thing in a different way – they balked at the crucifixion because they wanted signs of God's activity and desired the destruction of their Gentile enemies, especially Rome. Psalm 2, 22 and Isaiah 53 suggested something like the conspiracy and crucifixion, but popular expectations did not embrace it. Even the Apostles and their close associates had to struggle with their own expectations versus what occurred (Matthew 16:13-23; Luke 24:21). ---------------------------------------- Charles E. McCoy (8/10/2006)
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(2)
The Pharisees (right) were the largest party (ca.
6,000), holding strictly to traditional laws (Mark 7:1-9) and the
Scriptures (Acts 23:8). Their power was centered in the synagogue.
“Scribes/Lawyers” were Pharisaic scholars who copied and, thus, were
textual experts in the Law.
(5)
The Qumran Community, centered in their settlement at
the northwest end of the Dead Sea, had abandoned the temple and
priesthood as corrupt and lived as a separate sect of "true
believers" awaiting Messiah. It was their copies of Old Testament
books that were sealed in jars and stored in nearby caves, then
discovered in the later 1940’s and called “the Dead Sea scrolls.”
