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In 198 BCE, King Antiochus III, the Great, of Greek Syria, won the Battle of Panium, fought near the head-waters of the river Jordan, against his fellow-Greek rivals, the Ptolemies of Egypt. At last, after many years of trying, he took over the coastal lands of Lebanon and Judea from Egypt, and the Jews found themselves under new masters, - still Greek, but different. At first, the differences were not apparent, so all continued as before.

The Seleucid family of Syria had founded their new city, ANTIOCH, a large port near the coast for sailors and tradesmen. It flourished, but was always 'second' to Alexandria. Soon a colony of Jews moved north to settle and prosper in Antioch, still keeping their own Law and customs, but, of course, much more exposed to the new Hellenistic way of life. In Syria, however, there was much more oriental influence from the Persian culture, including delusions of grandeur!

The movement of ideas and customs was reciprocal. The Greeks took Hellenism into Asia, but met the fascinating culture and faith of Persian Zoroastrianism, and the Babylonian myths, previously unknown in the West. - eg. Enuma Elish, (creation), and Gilgamesh, (the flood); as well as astronomy, astrology, the zodiac, and occultism, - and from Persia the dualist beliefs of Light/Darkness, Good/Evil, with the de-moted 'godlets' becoming hoards of angels and demons/evil spirits. The apocalyptic writing was in full swing, describing the events of 'heaven', above the sky, and fore-telling the END, in terms of total annihilation, and Final Judgment. These were not new to the Jews, but now they became more widespread.

For the Greeks, looking for good story books to read in their leisure, they were the stuff of novels, and great drama. For the Jews it was the Wisdom writers who wrote the stories, set in the past, and with serious and moral truths to teach. Some of them have survived.

The OT contains three: an update on the book of Ruth, with a serious message for the Separatists from the Assimilationists, - that even King David had a foreigner for his Grandmother! Even today, Ruth's words to Naomi, in 1.16-17, are full of beautiful poignancy.

The story of Jonah is similar, but written by an author with an outrageous sense of humour, describing the fugitive hero being swallowed by a big fish, but living to repent, and do better next time. The point was that their God, YHWH, cares for foreigners, even Ninevehites!

The story of Esther revolves round a Beauty Competition, with Miss Persia enjoying the reward of marrying the King. Later she gained a gift, from him, for herself, - a promise not to persecute her people, the Jews. They are all good stories to read at bedtime!

There are several more to be found in the Apocrypha, particularly some stories of 'Daniel', not written until the end of the 2^nd cent, but set back into the 6^th. The story of his time in the fiery furnace is in the Prayer of Azariah, and an early 'whodunit?' is in Bel and the Dragon, revolving round the question whether or not idol-gods can eat! The story of Susanna, who had a bath in her husband's garden, (a very new style of Persian luxury), is a detective story. Its plot hinges on a pun, unnoticed by non-readers of Hebrew, on the names of two trees in the garden.

There are two that stand independently, the Wisdom stories of Judith, and Tobit.

Judith is outrageous, its heroine is a strong feisty woman who got the better of her lover. It is an update of the old story of Jael, in Judges 4&5, but told with a noticeable irony, with Judith always calling Nebuchadnezzar, 'My Lord', as if he were a god!

The outstanding 'best' is the literary masterpiece, of the story of Tobit. Two human tragedies are woven into one successful and happy romance. Old, blind Tobit had lost his fortune, and needed to recoup a debt from his friend, Gabael, while Raguel's daughter, Sarah, was under the spell of the wicked demon, Asmodeus, who killed every one of her seven bridegrooms before they reached the nuptial bed. Tobit sent his son, Tobias, to fetch his money, together with a travelling companion, (introduced to the reader as the angel, Raphael, incognito), - and, a dog! - (the only pet dog in the Bible). With the help of healing, 'magical' cures, the two travelled, with the dog, to Media. Read and enjoy Tobias's marriage to Sarah, (with much good advice from the Wisdom author on how to achieve a good marriage), and of his survival, and return home to cure his father's blindness. Its climax is in ch 12, when Tobias's companion reveals his true identity, as Raphael, sent from God. His proof lay in the fact that angels do not eat! (NB. - a proof, later used negatively, in the Gospel of Luke, 24.36-43.)

Jerusalem, under the Seleucids: Trouble lay ahead, but it was not all the fault of the new rulers. More records have survived of these times, from which we learn more of the different factions and rivalries existing inside the city itself., from Egyptian papyri, the works of the Jewish historian, Josephus, and from contemporary documents of the Maccabees.

Two families in particular, affected the course of events. They were

• a) the very wealthy family of tax-gatherers, the 'seven sons of Tobiah', known collectively as the 'Tobiads', who had amassed their wealth under the Egyptian rulers, and were not much in favour any more,
• and b) the High-priestly family of Zadokite priests, known now as the 'Oniads', and who were more favourable to the new Seleucid rulers, - in fact when Antiochus III arrived to claim Jerusalem after his victory, he was welcomed by the High priest, Onias, at the open gates of the city, without any resistance.

Antiochus was favourably impressed, and gave orders for both money and materials to be freely available for restoration and repair work to the Temple. Like Darius of Persia, he also bought animals to be sacrificed on his behalf. He confirmed the privileges given to the Jews by Alexander, wherever they lived, and then, - exempted all Temple personnel from paying taxes for three years. They were impressed, and even more so when Antiochus decreed that no 'non-Jews' should ever enter the Temple courts, on pain of death!

All should have been well. Time was passing, however, and the youngsters of the rich families, like the Tobiads, were becoming more and more enthusiastic for all the pleasures of the Hellenistic world, especially when they had travelled abroad themselves for their education. They enjoyed the theatre and the Games, even though when they appeared in the gymnasia their circumcised nakedness drew ridicule and derision from others. They enjoyed strutting about in the new fashions, especially in the distinctive costume of the 'Ephebion', the 'Young Men's Guild', whose members wore wide-brimmed hats, cloaks fastened with brooches at the shoulder, and high, laced boots. They were all chattering now in Greek, debating philosophical ideas, and reading good books. Jerusalem seemed very old-fashioned when they returned home! It wasn't, however, only the youngsters.

Trade was flourishing, and even the stay-at-homes in Jerusalem were having to do business in Greek, and offer the traders suitable entertainment. Change would be inevitable.

Change came, but not quite as they might have hoped. Antiochus the Great had fallen foul of a new army on the horizon, ROME, by giving sanctuary to Hannibal after his defeat at Carthage. Antiochus had to fight the Romans, but lost, in 198 BCE, at Magnesia. They forced him to pay an enormous indemnity, and to send 20 hostages to Rome, including his younger son, another Antiochus. The old man died, a broken man, in 195 BCE. His elder son became King Seleucus IV, and reigned so uneventfully for twelve years that he was murdered by his chief minister, Heliodorus, in favour of his young son, Demetrius.

Prince Antiochus heard the news, and was able to return to Antioch. He arranged the murder of his young nephew, dispatched Heliodorus, and established himself as King, Antiochus IV, known later for his grand ideas about himself, as 'Epiphanes', the manifestation of a god!

Change would indeed, come to Jerusalem.