1.5–6 See 2.24–3.5 for a fuller answer to the objection that reason is not sovereign over forgetfulness and ignorance. Though Stoics generally held that reason was able to eradicate the emotions, that position was not universal. The Stoic Posidonius (ca. 135–51 BCE) held that emotions could be controlled but not eradicated. See also vv. 28–29; 3.2–5.
1.8 Eleazar and the seven brothers and their mother serve as examples not only of the dominance of reason over the emotions but also of the virtues of courage and endurance, which led to the downfall of the tyrant (the Seleucid king Antiochus IV) and the purification of their native land. This second element is more prominent in 3.19–18.24 than the first.
1.10 On this anniversary (lit. at this time; see text note d) has led some (probably incorrectly) to believe that 4 Maccabees may have been composed in connection with some sort of commemoration of the deaths of Eleazar and the seven brothers and their mother. See also 3.19; 14.9.
1.13–30a A series of definitions and distinctions intended to show more specifically how reason dominates various emotions. Making such distinctions is common in most schools of Greco-Roman philosophy. This discussion is then connected with Mosaic law (vv. 17, 33–34).
1.16 This definition of wisdom was commonplace in Greek philosophy and was used by both Stoics and Platonists (Cicero, Tusculan Disputations 4.26.57; Philo, On the Preliminary Studies 79).
1.17 The author has reformulated the Greek notion of wisdom and identified it with education in the law.
1.18–27 This exposition of the virtues and their relationship to various vices is filled with philosophical commonplaces, but it cannot be identified exclusively with any one philosophical school.
1.18 See vv. 2–4.
1.26–27 A catalog of vices; such catalogs were common in Greco-Roman ethics. See also Rom 1.28–32; Gal 5.19–23.
1.30b–2.23 An expansion on particular virtues and vices using biblical examples to illustrate the harmony between reason and Mosaic law.
1.30b–2.6a The power of rational judgment as seen in the restraining power of self-control.
1.33 Forbidden foods. The author once again brings in Mosaic law, which then becomes more prominent in the rest of the philosophical introduction.
1.34 Seafood and…animals. For the various kinds of unclean creatures, see Lev 11.1–47; Deut 14.3–21; Acts 10.10–14.
4 MACCABEES 2
Compatibility of the Law with Reason
1And why is it amazing that the desires of the mind for the enjoyment of beauty are rendered powerless? 2It is for this reason, certainly, that the temperate Joseph is praised, because by mental efforta he overcame sexual desire. 3For when he was young and in his prime for intercourse, by his reason he nullified the frenzyb of the passions. 4Not only is reason proved to rule over the frenzied urge of sexual desire, but also over every desire.c 5Thus the law says, “You shall not covet your neighbor’s wife or anything that is your neighbor’s.” 6In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires.
Just so it is with the emotions that hinder one from justice. 7Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions? 8Thus, as soon as one adopts a way of life in accordance with the law, even though a lover of money, one is forced to act contrary to natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives. 9If one is greedy, one is ruled by the law through reason so that one neither gleans the harvest nor gathers the last grapes from the vineyard.
In all other matters we can recognize that reason rules the emotions. 10For the law prevails even over affection for parents, so that virtue is not abandoned for their sakes. 11It is superior to love for one’s wife, so that one rebukes her when she breaks the law. 12It takes precedence over love for children, so that one punishes them for misdeeds. 13It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly. 14Do not consider it paradoxical when reason, through the law, can prevail even over enmity. The fruit trees of the enemy are not cut down, but one preserves the property of enemies from marauders and helps raise up what has fallen.d
15It is evident that reason rules evene the more violent emotions: lust for power, vainglory, boasting, arrogance, and malice. 16For the temperate mind repels all these malicious emotions, just as it repels anger—for it is sovereign over even this. 17When Moses was angry with Dathan and Abiram, he did nothing against them in anger, but controlled his anger by reason. 18For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless. 19Why else did Jacob, our most wise father, censure the households of Simeon and Levi for their irrational slaughter of the entire tribe of the Shechemites, saying, “Cursed be their anger”? 20For if reason could not control anger, he would not have spoken thus. 21Now when God fashioned human beings, he planted in them emotions and inclinations, 22but at the same time he enthroned the mind among the senses as a sacred governor over them all. 23To the mind he gave the law; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.
24How is it then, one might say, that if reason is master of the emotions, it does not control forgetfulness and ignorance? 1But this argument is entirely ridiculous; for it is evident that reason rules not over its own emotions, but over those of the body. 2No one of usa can eradicate that kind of desire, but reason can provide a way for us not to be enslaved by desire. 3No one of us can eradicate anger from the mind, but reason can help to deal with anger. 4No one of us can eradicate malice, but reason can fight at our side so that we are not overcome by malice. 5For reason does not uproot the emotions but is their antagonist.
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a Other ancient authorities add in reasoning
b Or gadfly
c Or all covetousness
d Or the beasts that have fallen
e Other ancient authorities read through
2.2–3 The patriarch Joseph is used as an example of self-control. See Gen 39.7–12.
2.5 See Ex 20.17; Deut 5.21.
2.6b–9a The power of reason as seen in the practice of justice.
2.8 On lending without interest (to fellow Jews), see Ex 22.25; Lev 25.35–37; Deut 23.19–20; on canceling the debt when the seventh year arrives, see Deut 15.1–11.
2.9a On leaving gleanings for the poor, see Lev 19.9–10; 23.22; Deut 24.21.
2.9b–14 Reason/law prevails over all other natural affections, even love for parents, wife, and children. This discussion foreshadows the stories of Eleazar, the mother, and her seven sons, which form the main part of 4 Maccabees. See 14.1.
2.14 Fruit trees…not cut down. Cutting down enemies’ fruit trees is forbidden by Deut 20.19 (see Josephus, Against Apion 2.211–12).
2.15–23 The examples of Moses and Jacob show that reason/law rules over even violent emotions such as anger.
2.17 On Dathan and Abiram, see Num 16.12–15, 23–35; Sir 45.18–19.
2.19 On the rape of Dinah, the sister of Simeon and Levi, the slaughter of the Shechemites, and Jacob’s rebuke, see Gen 34; 49.7.
2.21 God’s planting of various emotions (both good and evil) in human beings is discussed in the Dead Sea Scrolls (Rule of the Community [1QS] 3.13–4.26), in Philo (On the Creation of the World 153, 154; Allegories on the Laws 1.43–52), and in rabbinic literature (Babylonian Talmud Berakot 61a).
2.23 That the wise man is a king is a Stoic commonplace (Diogenes Laertius, Lives of Eminent Philosophers 7.122) and is also found in Philo (On the Migration of Abraham 197). See 14.2.
2.24–3.18 Reason cannot eradicate the emotions, but it can control them, an argument illustrated by an incident from the life of King David.
2.24–3.5 A fuller refutation of the objection raised in 1.5–6. The argument, however, is murky.
The point seems to be that reason does not rule over those emotions (passions) internal to itself (e.g., forgetfulness or ignorance) but only over those in some way connected with the body. Reason can control these latter emotions, but not eradicate them. The inability of reason to master forgetfulness is discussed in Philo, On the Migration of Abraham 206.
4 MACCABEES 3
King David’s Thirst
6Now this can be explained more clearly by the story of King David’s thirst. 7David had been attacking the Philistines all day long, and together with the soldiers of his nation had killed many of them. 8Then when evening fell, heb came, sweating and quite exhausted, to the royal tent, around which the whole army of our ancestors had encamped. 9Now all the rest were at supper, 10but the king was extremely thirsty, and though springs were plentiful there, he could not satisfy his thirst from them. 11But a certain irrational desire for the water in the enemy’s territory tormented and inflamed him, undid and consumed him. 12When his guards complained bitterly because of the king’s craving, two staunch young soldiers, respectingc the king’s desire, armed themselves fully, and taking a pitcher climbed over the enemy’s ramparts. 13Eluding the sentinels at the gates, they went searching throughout the enemy camp 14and found the spring, and from it boldly brought the king a drink. 15But David,d though he was burning with thirst, considered it an altogether fearful danger to his soul to drink what was regarded as equivalent to blood. 16Therefore, opposing reason to desire, he poured out the drink as an offering to God. 17For the temperate mind can conquer the drives of the emotions and quench the flames of frenzied desires; 18it can overthrow bodily agonies even when they are extreme, and by nobility of reason spurn all domination by the emotions.
An Attempt on the Temple Treasury
19The present occasion now invites us to a narrative demonstration of temperate reason.
20At a time when our ancestors were enjoying profound peace because of their observance of the law and were prospering, so that even Seleucus Nicanor, king of Asia, had both appropriated money to them for the temple service and recognized their commonwealth—21just at that time certain persons attempted a revolution against the public harmony and caused many and various disasters.
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a Gk you
b Other ancient authorities read he hurried and
c Or embarrassed because of
d Gk he
3.6–18 The example of David’s thirst, a story, with some differences in detail, found in 2 Sam 23.13–17; 1 Chr 11.15–19. The author uses the story as the prime example of how reason, the temperate mind, can overcome irrational, frenzied desires.
3.11 That David’s desire is irrational is emphasized.
3.19–18.24 The narratives of the martyrdoms. Two introductory narratives that set the scene (3.19–4.26) are followed first by the narratives of the martyrdoms of Eleazar (5.1–7.23), the seven brothers (8.1–14.10), and their mother (14.11–17.6) and then by a conclusion (17.7–18.24). These narratives emphasize specific virtues such as courage, patient endurance for the sake of religion, and commitment to observance of the law as well as the dominance of devout reason over the emotions.
3.19–4.14 A shortened version of 2 Macc 3.1–40.
3.19 The present occasion, the time at which the speech was purportedly delivered, probably a rhetorical fiction. See also 1.10; 14.9.
3.20–21 Peace and prosperity, which are connected with observance of the law, are endangered by those who seek to disturb public harmony by breaking the law. In v. 20 as well as in 4.3, 13, 20 the author has omitted the references to sacrifices found in 2 Macc 3.3, 6, 32–33, 35; 4.14.
3.20 Seleucus Nicanor (311–281 BCE), an author error for Seleucus IV Philopator (187–175 BCE), who is the actual Seleucid king in this story.
3.19–18.24 The narratives of the martyrdoms. Two introductory narratives that set the scene (3.19–4.26) are followed first by the narratives of the martyrdoms of Eleazar (5.1–7.23), the seven brothers (8.1–14.10), and their mother (14.11–17.6) and then by a conclusion (17.7–18.24). These narratives emphasize specific virtues such as courage, patient endurance for the sake of religion, and commitment to observance of the law as well as the dominance of devout reason over the emotions.
3.19–4.14 A shortened version of 2 Macc 3.1–40.
3.19 The present occasion, the time at which the speech was purportedly delivered, probably a rhetorical fiction. See also 1.10; 14.9.
3.20–21 Peace and prosperity, which are connected with observance of the law, are endangered by those who seek to disturb public harmony by breaking the law. In v. 20 as well as in 4.3, 13, 20 the author has omitted the references to sacrifices found in 2 Macc 3.3, 6, 32–33, 35; 4.14.
3.20 Seleucus Nicanor (311–281 BCE), an author error for Seleucus IV Philopator (187–175 BCE), who is the actual Seleucid king in this story.
4 MACCABEES 4
1Now there was a certain Simon, a political opponent of the noble and good man, Onias, who then held the high priesthood for life. When despite all manner of slander he was unable to injure Onias in the eyes of the nation, he fled the country with the purpose of betraying it. 2So he came to Apollonius, governor of Syria, Phoenicia, and Cilicia, and said, 3“I have come here because I am loyal to the king’s government, to report that in the Jerusalem treasuries there are deposited tens of thousands in private funds, which are not the property of the temple but belong to King Seleucus.” 4When Apollonius learned the details of these things, he praised Simon for his service to the king and went up to Seleucus to inform him of the rich treasure. 5On receiving authority to deal with this matter, he proceeded quickly to our country accompanied by the accursed Simon and a very strong military force. 6He said that he had come with the king’s authority to seize the private funds in the treasury. 7The people indignantly protested his words, considering it outrageous that those who had committed deposits to the sacred treasury should be deprived of them, and did all that they could to prevent it. 8But, uttering threats, Apollonius went on to the temple. 9While the priests together with women and children were imploring God in the temple to shield the holy place that was being treated so contemptuously, 10and while Apollonius was going up with his armed forces to seize the money, angels on horseback with lightning flashing from their weapons appeared from heaven, instilling in them great fear and trembling. 11Then Apollonius fell down half dead in the temple area that was open to all, stretched out his hands toward heaven, and with tears begged the Hebrews to pray for him and propitiate the wrath of the heavenly army. 12For he said that he had committed a sin deserving of death, and that if he were spared he would praise the blessedness of the holy place before all people. 13Moved by these words, the high priest Onias, although otherwise he had scruples about doing so, prayed for him so that King Seleucus would not suppose that Apollonius had been overcome by human treachery and not by divine justice. 14So Apollonius,a having been saved beyond all expectations, went away to report to the king what had happened to him.
Antiochus’ Persecution of the Jews
15When King Seleucus died, his son Antiochus Epiphanes succeeded to the throne, an arrogant and terrible man, 16who removed Onias from the priesthood and appointed Onias’sb brother Jason as high priest. 17Jasonc agreed that if the office were conferred on him he would pay the king three thousand six hundred sixty talents annually. 18So the king appointed him high priest and ruler of the nation. 19Jasond changed the nation’s way of life and altered its form of government in complete violation of the law, 20so that not only was a gymnasium constructed at the very citadele of our native land, but also the temple service was abolished. 21The divine justice was angered by these acts and caused Antiochus himself to make war on them. 22For when he was warring against Ptolemy in Egypt, he heard that a rumor of his death had spread and that the people of Jerusalem had rejoiced greatly. He speedily marched against them, 23and after he had plundered them he issued a decree that if any of them were found obser
ving the ancestral law they should die. 24When, by means of his decrees, he had not been able in any way to put an end to the people’s observance of the law, but saw that all his threats and punishments were being disregarded 25—even to the extent that women, because they had circumcised their sons, were thrown headlong from heights along with their infants, though they had known beforehand that they would suffer this—26when, I say, his decrees were despised by the people, he himself tried through torture to compel everyone in the nation to eat defiling foods and to renounce Judaism.
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a Gk he
b Gk his
c Gk He
d Gk He
e Or high place
4.1 Simon, the captain of the Jerusalem temple according to 2 Macc 3.4. Onias III, the son of the high priest Simon II the Just, praised in Sir 50.1–21. The practice of life tenure for the high priest was often disregarded, as in this case, by those in political power (Josephus, Antiquities 17.339; 18.34–35; 20.224–51).
4.2 Cilicia was attached to Syria and Phoenicia from 20 CE until the Roman emperor Vespasian made it a separate province in 72 CE. The connection in this verse may be a historical anachronism rather than a clue to the date of the composition of 4 Maccabees.
4.3 In the…treasuries…private funds. The temple treasury served as, among other things, a kind of bank (Josephus, War 6.282).
4.4–5 In 2 Macc 3.7 another official, Heliodorus, not Apollonius, was put in command of the expedition. The author of 4 Maccabees has simplified the story.
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