What were the origins and influence of Hellenism in Israel during the Intertestamental Period. Be sure to identify any problems this movement caused for the Jews and describe the Jewish response to these problems. Which Hellenistic rulers most aggressively tried to influence Jews with Hellenism? How did Hellenism positively and negatively impact the Jews? What modern movement parallels the rise of Hellenism?
J. Julius Scott suggests Hellenism originated with Alexander the Great who sought to integrate Greek culture into the vast empire absorbed during his short reign (112). Hellenism then expanded under Alexander’s successors. Through military force, Antiochus Epiphanes sought to Hellenize Jewish society during the 2nd century BC (Scott, 81). Subsequent to Epiphanes, Herod the Great may exemplify Hellenism at its worst by acknowledging Judaism while promoting a strong Hellenistic agenda that was “probably completely pagan” (Scott, 95).
Hellenism significantly influenced three areas of culture including the government, the daily life of citizens, and the philosophy of society and, at times, was non-intrusive (Scott, 113; 119). The governmental structure deployed in the Hellenistic culture ultimately provided benefits of relative peace and advanced infrastructure under Pax Romana, but unfortunately, the government primarily benefitted the social elite (Scott, 91; 113). Additionally, Hellenism strongly encouraged education and training in the life of individuals, but regrettably, the primary focus was on the development of political skills and the philosophies of anti-supernaturalism, humanism, and the pursuit of happiness (Scott, 114-115; 117).
The problems of Hellenism for the Jews lie in its distinctions. Hellenism purported a polytheistic, humanistic, syncretic, pagan, Greek speaking culture, which was in direct opposition to the Jew’s monotheistic, ethical, isolationist, Hebrew-speaking society (Scott, 116). More specifically, the Jewish people viewed their culture from the perspective of the Old Testament covenant, and rightly heeded the advice of the prophets who warned that pagan influence risked national destruction (Scott, 118-119). Accordingly, Hellenism challenged the “very existence of the Hebrew identity” (Scott, 119).
The Jewish response to the crises of Hellenism consisted of a shift in four theological emphases as well as an accentuation of Scripture and the synagogue. First, since Jerusalem had fallen, the focus shifted from the temple to an emphasis on ethics (Scott, 123). Second, the emphasis on ethics naturally led to a shift from orthodoxy to orthopraxy and attention to the law (Scott, 123-124). Third, the risk of identity loss, prophetic warnings, and Israel’s unique covenantal status led to isolationism with the purpose of self-protection (Scott, 125). Fourth, the Jews re-emphasized traditional customs in an attempt to cling to a national identity (Scott, 126). Additionally, due to the dispersion of the Jewish nation, many intertestamental Jews lacked knowledge of Scripture (Scott, 127). Accordingly, an emphasis on Scripture ensued, which included the advancement of a number of interpretive methods, the development of the Septuagint for Greek speaking Jews, and a movement toward the canonization of the Hebrew Old Testament (Scott, 126-138). Finally, small meeting places called synagogues developed in response to the destruction of the traditional Jewish institutions (Scott, 139).
A modern movement that parallels Hellenism is secular humanism. Secular humanism is a naturalistic worldview that supports influential government control, ethical relativism, and humanity as its own god (Noebel in Hindson and Caner, 444-445). Although the movements differ in regards to scientific advancement, the philosophical parallels are significant.
Hindson, Edward E., and Ergun Mehmet Caner. The Popular Encyclopedia of Apologetics. Eugene, OR: Harvest House, 2008.
Scott, J. Julius. Jewish Backgrounds of the New Testament. Grand Rapids, MI: Baker Academic, 1995.