But to return. From what has been said, it will appear that there remained only Galilee and Judaea proper, in which strictly Jewish views and manners must be sought for. Each of these will be described in detail. For the present it will suffice to remark, that north-eastern or Upper Galilee was in great part inhabited by Gentiles--Phoenicians, Syrians, Arabs, and Greeks (Josephus, Jewish War, iii, 419-427), whence the name "Galilee of the Gentiles" (Matt 4:15). It is strange in how many even of those cities, with which we are familiar from the New Testament, the heathen element prevailed. Tiberias, which gave its name to the lake, was at the time of Christ of quite recent origin, having been built by the tetrarch Herod Antipas (the Herod of the gospel history), and named in honour of the Emperor Tiberius. Although endowed by its founder with many privileges, such as houses and lands for its inhabitants, and freedom from taxation--the latter being continued by Vespasian after the Jewish war--Herod had to colonise it by main force, so far as its few Jewish inhabitants were concerned. For, the site on which the city stood had of old covered a place of burial, and the whole ground was therefore levitically unclean (Josephus, Ant, xviii, 38). However celebrated, therefore, afterwards as the great and final seat of the Jewish Sanhedrin, it was originally chiefly un-Jewish. Gaza had its local deity; Ascalon worshipped Astarte; Joppa was the locality where, at the time when Peter had his vision there, they still showed on the rocks of the shore the marks of the chains, by which Andromeda was said to have been held, when Perseus came to set her free. Caesarea was an essentially heathen city, though inhabited by many Jews; and one of its most conspicuous ornaments was another temple to Augustus, built on a hill opposite the entrance to the harbour, so as to be visible far out at sea. But what could be expected, when in Jerusalem itself Herod had reared a magnificent theatre and amphitheatre, to which gladiators were brought from all parts of the world, and where games were held, thoroughly anti-Jewish and heathen in their spirit and tendency? (Josephus, Ant., xv, 274). The favourites and counsellors by whom that monarch surrounded himself were heathens; wherever he or his successors could, they reared heathen temples, and on all occasions they promoted the spread of Grecian views. Yet withal they professed to be Jews; they would not shock Jewish prejudices; indeed, as the building of the Temple, the frequent advocacy at Rome of the cause of Jews when oppressed, and many other facts show, the Herodians would fain have kept on good terms with the national party, or rather used it as their tool. And so Grecianism spread. Already Greek was spoken and understood by all the educated classes in the country; it was necessary for intercourse with the Roman authorities, with the many civil and military officials, and with strangers; the "superscription" on the coins was in Greek, even though, to humour the Jews, none of the earlier Herods had his own image impressed on them. [9] Significantly enough, it was Herod Agrippa I, the murderer of St. James, and the would-be murderer of St. Peter, who introduced the un-Jewish practice of images on coins. Thus everywhere the foreign element was advancing. A change or else a struggle was inevitable in the near future.
And what of Judaism itself at the period? It was miserably divided, even though no outward separation had taken place. The Pharisees and Sadducees held opposite principles, and hated each other; the Essenes looked down upon them both. Within Pharisaism the schools of Hillel and Shammai contradicted each other on almost every matter. But both united in their unbounded contempt of what they designated as "the country-people"--those who had no traditional learning, and hence were either unable or unwilling to share the discussions, and to bear the burdens of legal ordinances, which constituted the chief matter of traditionalism. There was only one feeling common to all--high and low, rich and poor, learned and unlettered: it was that of intense hatred of the foreigner. The rude Galileans were as "national" as the most punctilious Pharisees; indeed, in the war against Rome they furnished the most and the bravest soldiers. Everywhere the foreigner was in sight; his were the taxes levied, the soldiery, the courts of ultimate appeal, the government. In Jerusalem they hung over the Temple as a guard in the fortress of Antonia, and even kept in their custody the high-priest's garments, [10] so that, before officiating in the Temple, he had actually always to apply for them to the procurator or his representative! They were only just more tolerable as being downright heathens than the Herodians, who mingled Judaism with heathenism, and, having sprung from foreign slaves, had arrogated to themselves the kingdom of the Maccabees.