Samaritan Temple Dedication to Zeus in Antiochus Epiphanes
During the reign of Antiochus IV Epiphanes (175–164 BC), the Samaritan temple on Mount Gerizim was dedicated to Zeus Xenios, the Greek god of hospitality [1]. This event occurred in the broader context of Antiochus's Hellenization policies and his persecution of Jewish religious practices.
Antiochus Epiphanes sought to unify his kingdom under Greek culture and religion. This included efforts to suppress the worship of Yahweh among both Jews and Samaritans [6]. The Samaritans, observing the suffering of the Jews under Antiochus, distanced themselves from their Jewish kin and sought to appease the Seleucid king [1]. Josephus records that the Samaritans sent ambassadors to Antiochus, claiming they were not Jews but rather a colony of Medes and Persians [1]. They requested that their temple on Mount Gerizim, which they asserted did not belong to "Almighty God" (referring to the God of Israel), be dedicated to Zeus Xenios [1]. This request was granted, and the temple was subsequently dedicated to the Greek deity [1].
This dedication was part of a larger pattern of Antiochus's actions against traditional religious practices in the region. He is known for his profanation of the Temple in Jerusalem in 167 BC, an event prefigured in the book of Daniel (Daniel 9:27; 11:31; 12:11) [4]. Antiochus also showed a particular veneration for Greek gods, forsaking the traditional Syrian deities of his ancestors [7]. Some scholars suggest that the "god of fortresses" mentioned in Daniel 11:38 might refer to Jupiter Capitolinus, to whom Antiochus began to erect a temple in Antioch [2]. His lavish gifts to cities and Greek temples were perhaps intended to enhance his reputation and power [7].
The Samaritans' actions during this period reflect a long-standing tension between Samaritans and Jews. Earlier, during the rebuilding of the Second Temple in Jerusalem, the Samaritans had attempted to prevent its construction and later sent letters to Artaxerxes against the Jews [5]. Their willingness to rededicate their temple to Zeus Xenios highlights their desire to avoid the persecution faced by the Jews and to align themselves with the dominant Hellenistic power [1].
The dedication of the Samaritan temple to Zeus Xenios is distinct from other instances of temple dedications or profanations in the ancient world. For example, the "throne of Satan" mentioned in Revelation 2:13 might refer to the altar of Zeus on the mountain above Pergamum or to the temple of Augustus, both sites of imperial and pagan worship [3]. Similarly, the worship of the emperor in Roman cities like Thessalonica, where temples were constructed for this purpose, served as a prototype for the kind of religious syncretism and forced worship described in some biblical texts [4].
The historical accounts, particularly from Josephus, provide crucial insight into the political and religious maneuvering of the Samaritans during the reign of Antiochus Epiphanes [1]. Their decision to dedicate their temple to Zeus Xenios was a strategic move to navigate the turbulent period of Hellenization and persecution under the Seleucid Empire.
Sources
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 5, section 4: it was destroyed, and those with whom they were found miserably perished also. 5. When the Samaritans saw the Jews under these sufferings, they no longer confessed that they were of their kindred, nor that the temple on Mount Gerizzim belonged to Almighty God. This was according to their nature, as we have already shown. And they now said that they were a colony of Medes and Persians; and indeed they were a colony of theirs. So they sent ambassadors to Antiochus, and an epistle, whose contents are these: "To king Antiochus the go”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 11:38: God of forces--probably Jupiter Capitolinus, to whom Antiochus began to erect a temple at Antioch [LIVY, 41.20]. Translate, "He shall honor the god of fortresses on his basis," that is, the base of the statue. NEWTON translates, "And the god 'Mahuzzim' (guardians, that is, saints adored as 'protectors' in the Greek and Roman churches) shall he honor." honour with gold, &c.--Compare Rev 17:4 as to Antiochus' antitype, Antichrist.”
- Revelation (Protestant academic) “Tyndale House on Revelation 2:13: 2:13 The throne of Satan might refer to the altar of Zeus on the mountain above the city or to emperor worship at the temple of Augustus. For many years, the Roman proconsul had his throne there, and the great temple of Athena and other shrines were also located in Pergamum. Its description as Satan’s city might also refer to the temple of Asclepius, whose symbol was coiled snakes. The city was dedicated to the Roman pantheon and emperor worship. • Antipas is otherwise unknown.”
- 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 2:4: 2:4 exalt himself: Like other Roman cities, Thessalonica constructed temples for the worship of the emperor. This cult was the prototype of the worship described here. • He will even sit in the temple of God: The profaning of the Temple in Jerusalem by Antiochus Epiphanes in 167 BC (see Dan 9:27; 11:31; 12:11) may have prefigured the event predicted here (Matt 24:15; Mark 13:14). Or it may refer to the attempt of the emperor Caligula, called “the new god manifest,” to erect his own image in the Temple in AD 40. Alternatively, the temple may be an imperial ”
- Ezra (Methodist/Wesleyan) “Adam Clarke on Ezra 4 (introduction): The Samaritans endeavor to prevent the rebuilding of the temple, Ezr 4:1-5. They send letters to Artaxerxes, against the Jews, Ezr 4:6-9. A copy of the letter, Ezr 4:10-16. He commands the Jews to cease from building the temple, which they do; nor was any thing farther done in the work till the second year of Darius, Ezr 4:17-24.”
- Daniel (Lutheran) “Keil & Delitzsch on Daniel 11:37: The exalting of himself above all on the part of the king is further described. "He shall not regard the gods of his fathers," i.e., shall cast aside the worship of the gods transmitted to him from his fathers. This again does not accord with Antiochus Epiphanes, regarding whom it is true that history records that he wished to suppress the worship practised by the Jews, but it knows nothing (Note: The statement in 1 Macc. 1:41ff., "Moreover king Antiochus wrote to his whole kingdom that all should be one people, and every one should have his laws: so all the h”
- Daniel (Protestant academic) “Tyndale House on Daniel 11:37: 11:37-38 no respect for the gods of his ancestors: Antiochus IV forsook the Syrian gods in order to worship Greek gods. • The god loved by women might be one of the Canaanite or Egyptian fertility deities. • No god of fortresses is known from history, but this description might be fulfilled by the lavish gifts that Antiochus gave to cities and to Greek temples, perhaps to increase his reputation and power (see Livy, History 41.20).”