John Hyrcanus - Economy, Foreign Relations, and Religion

Economy, Foreign Relations, and Religion

After the siege of Jerusalem, Hyrcanus faced a serious economic crisis in Judea. We can assume that the economic difficulties subsided after the death of Antiochus VII. Hyrcanus no longer had to pay taxes or tributes to a weaker Seleucia. The economic situation eventually improved enough for Hyrcanus to issue his own coinage (see below). On top of that, Hyrcanus initiated vital building projects in Judea. Hyrcanus re-built the walls destroyed by Antiochus. He also built a fortress north of the Temple called the Baris and possibly also the fortress Hyrcania.

Moreover, Hyrcanus sought for good relations with the surrounding Gentile powers, especially the growing Roman Empire. Two decrees were passed in the Roman Senate that established a treaty of friendship with Judea. Although it is difficult to specifically date these resolutions, they represent efforts made between Hyrcanus and Rome to maintain stable relations. Also, an embassy sent by Hyrcanus received Roman confirmation of Hasmonean independence. Hyrcanus was an excellent case of a ruler backed by Roman support.

In addition to Rome, Hyrcanus was able to maintain steady relations with Ptolemaic Egypt. This was probably made possible due to various Jews living in Egypt who had connections with the Ptolemaic Court (Ant. 13.284–287). Finally, the cities of Athens and Pergamum even showed honor to Hyrcanus in an effort to appease Rome.

Furthermore, the minting of coins by Hyrcanus demonstrates Hyrcanus’ willingness to delegate power. Sixty-three coins found near Bethlehem bear the inscription, “Yohanan the High Priest.” The reserve side of the coins contains the phrase, “The Assembly of the Jews.” This seems to suggest that during his reign, Hyrcanus was not an absolute ruler. Instead, Hyrcanus had to submit at times to an assembly of Jews that had a certain amount of minority power. The coins lack any depictions of animals or humans. This suggests that Hyrcanus strictly followed the Jewish prohibition against graven images. The coins also seem to suggest that Hyrcanus considered himself to be primarily the High Priest of Judea, and his rule of Judea was shared with the Assembly.

In Judea, religious issues were a core aspect of domestic policy. Josephus only reports one specific conflict between the Pharisees and Hyrcanus (Ant. 13.288–296). Essentially, criticism of Hyrcanus’ roles as High Priest and ethnarch by the Pharisees led to a falling out. Thus, this conflict between Hyrcanus and the Pharisees elevated the status of the Sadducees.

There is, however, good reason to doubt this account by Josephus. First of all, Josephus reports elsewhere that the Pharisees did not grow to power until the reign of Queen Salome Alexandra (JW.1.110) The coins minted under Hyrcanus suggest that Hyrcanus did not have complete secular authority. Furthermore, this account may represent a piece of Pharisaic apologetics due to Josephus’ Pharisaic background. Therefore, this account might represent a historical creation meant to elevate the status of the Pharisees during the height of the Hasmonean Dynasty.

There were probably tensions because of the religious and secular leadership roles held by Hyrcanus. However, it is difficult to assume that this account by Josephus is an accurate re-telling of the relationship between Hyrcanus, the Pharisees and the Sadducees at that time.

Ultimately, one of the final acts of Hyrcanus’ life was an act that solved any kind of dispute over his role as High Priest and ethnarch. In the will of Hyrcanus, he provisioned for the division of the high priesthood from secular authority. Hyrcanus’ wife was given control of civil authority after his death, and his son Judas Aristobulus was given the role of High Priest. This action represented Hyrcanus’ willingness to compromise over the issue of secular and religious authority. (However, Aristobulus was not satisfied with this arrangement, so he cast his mother into prison and let her starve.)