4 Maccabees

By Mary Jane Chaignot

People have been trying to reconcile theology and philosophy forever. 4 Maccabees has something to offer in this pursuit. The author takes great pains to persuade his readers/listeners of his thesis: "devout reasoning is sovereign over the emotions." At the outset, it is crucial that he defines his terms. "Devout" means reason that is guided by the Torah or law; "emotions" are the passions or feelings that might lead one to make bad decisions or forego the requirements of the Torah or law. After establishing his terms, he gives examples in order to validate his thesis.

The book is grim and gruesome. The author spares no detail in sketching the extent of torturous treatments suffered by the faithful at the hands of the evil tyrant, Antiochus IV. He uses this approach to accomplish two goals: first, it evokes sympathy from the readers, and second, it bolsters his thesis that "devout reason is sovereign over the emotions." Most scholars think he has done a credible job.

This author is staking his claim on the belief that Judaism is still the only option in a world where life has dramatically changed. He was writing from the realization that Judaism was no longer the dominant culture. Jews were living in a thoroughly Hellenized world where the Romans were completely in charge. Surely, many Jews would have been tempted to make some accommodation to these changes. It is also possible that Jews were again experiencing some form of oppression. It could have been a time when it was dangerous to be a Jew.

The author is writing to Jews, but his appeal is based upon well-tested Greek rhetoric. This is not a book that relies upon the strategy of merely repeating OT claims and stories. That might have sufficed in the past, but this is a new world teeming with new views. This new world required a new defense. The very existence of Judaism was at stake. If Judaism were to be seen as outdated, unreasonable, or dishonorable, it would soon fade away into the past. Or worse, it would be assimilated into the dominant culture. Jews constantly lived with this tension: how to peacefully coexist among strangers while at the same time maintaining loyalty to God, the law, and the traditions of their fathers. It was a balancing act where the scales frequently tipped in one direction or another. The author tackled this dilemma by drawing upon all his skills. He reminded them of another time when Judaism was under siege – during the time of Antiochus IV. There was great pressure under Antiochus for Jews to adopt the ways of the Greeks, to become all things Greek. Now, many decades later, it is possible that most Jews had gone too far in that direction. Many Jews were eager to make accommodations to the dominant society in order to advance up the ladder.

The author chooses this period, not for its tales of kingly intrigue or battles that were won or lost, but rather to highlight the most unlikely of characters – those who died for their loyalty to God. He recasts these people as the true heroes of the time. He uses their stories to present them as the highest example of the Greek "wise person." These are the people who were able to demonstrate that "devout reason is sovereign over the emotions."

Though the story involves Antiochus IV, a bit of history is given in order to set the timeline. Like so many times before, the Seleucid and Ptolemaic kings were at war. Since the Ptolemys had allied themselves with Rome, Antiochus was turned back. To make matters worse, a rumor had been circulating that he had been killed by the Romans. In response to this rumor, observant Jews were quick to depose Antiochus' chosen High Priest. On the way back to Syria, Antiochus stopped in Jerusalem, and there is no doubt that he was in a very bad mood. He ordered his guards to seize every Hebrew they could find and compel them to eat pork and food sacrificed to idols. Anyone refusing to do so would be tortured and killed. Soon, an elderly priest, Eleazar, was brought to the king. Antiochus hoped to convince him to eat pork so he wouldn't have to torture him. Eleazar flatly refused, saying he had never transgressed the law and didn't intend to start doing so now. He was tortured until the guards were upset about it. They offered to help him pretend to eat pork just to stop the torture. He, of course, refused that too. Despite his age, he was able to withstand his captors and maintain his loyalty to the end. He died a noble death. 

Undaunted, Antiochus renewed his efforts to find more Jews and threatened to torture them unto death if they did not eat pork. Seven brothers were brought before him. He offered the same deal to each brother in turn. Not only did they refuse, but they spent their waning breaths encouraging each other in defiance of the king. Apparently, their elderly mother was watching each of her sons in their final moments. When they were all gone, Antiochus ordered that she be brought forward. Instead of lamenting the loss of her sons, she, like her children, spoke only of loyalty to God and defiance to the king. At the end, she ended her life before the soldiers could harm her. In this way, the violence of the king was defeated by these noble individuals. They did not succumb to his evil, nor did they compromise their values. In turn, they each demonstrated that "devout reason is sovereign over the emotions."

In choosing these stories, the author is arguing that Judaism is not only a valid choice in a changing world, but it's really the only choice that can achieve the virtues that Greeks and Romans valued. Greco-Romans were interested in all matters of philosophy and in attaining the cardinal virtues. This author claims the best way to do that was to be obedient to the Torah and faithful to their ancient traditions – regardless of societal circumstances. Because the Greeks and Romans did not worship the true God, they would always fall short in their attempts to attain the highest ideal of virtue. This is a letter, then, of encouragement for his followers to remain loyal even if others should be hostile or contemptuous of their traditions. There is no room here for accommodation to the Torah. In fact, following the Torah is required for anyone wanting to achieve the highest standards of Hellenistic ethical philosophy – a goal for many in the first century. The author does not diminish the dilemma faced by his audience. Indeed, he sympathizes with them, but encourages them not to be seduced by worldly accommodations. Instead, they should rest their ambitions in the eternal advantages of loyalty to God. The author's unapologetic goal is to live as a faithful Jew and to encourage others to do the same.

Scholars think this book might have been composed as a synagogue sermon. It could have been used for a memorial to those who had been martyred. It might have been written to commemorate a particular anniversary. It is also possible that it was used in some fashion during the celebration of Hanukkah. Mostly, they don't know when, how, or where the book originated. The book itself is comprised of two parts. The first discusses various philosophical principles; the second gives examples that elaborate on those principles.

Readers should be warned. This book is not for the faint of heart. The author graphically details the extreme measures used to torture these people. The idea seems to be that if these ordinary individuals could maintain clarity of thought while such heinous acts were committed against them, then the first century audience would have no excuse not to do the same. Whatever they were facing was nothing compared to what the martyrs had endured for their faith.

There are two main sections to this book: 1:1-3:18 – Introduction; 3:19-18:24 – Narratives of Martyrdom.

I – 1:1-3:18 -- Introduction

  • 1:1-12
    • Prologue
    • The author states his thesis: devout reason is sovereign over the emotions
    • This is important for anyone seeking knowledge and virtue
    • Devout reason is reason based on the Torah
    • It is the key to self-control, justice, and courage
    • It is also the key to thwarting anything that might hinder their practice
    • Rational judgments do not kill the passions, but they can control them
    • Author intends to prove his point using examples of people who were martyred
    • He uses Eleazar, the seven brothers, and their mother (2 Macc 6-7)
  • 1:13-35
    • Definitions and distinctions of reason
    • Reason is the sound mind that with sound logic prefers the life of wisdom
    • Wisdom is the knowledge of divine and human matters
    • Wisdom is likened to education in the law
    • Types of wisdom include rational judgment, justice, courage, and self-control
    • Of these, rational judgment is sovereign
    • The two most comprehensive emotions are pleasure and pain
    • There are many aspects of pleasure and pain
    • Nonetheless, rational judgment is sovereign by exerting self-control
    • Self-control has dominance over the desires
    • Desires can be both mental and physical
    • Reason rules over both
  • 2:1-3:5
    • Reason and law are compatible
    • Joseph is praised for resisting sexual temptations
    • The law says, "You shall not covet your neighbor's wife"
    • In a similar way emotions hinder one from justice
    • Even drunkards can learn a better way
    • Jews can forego collecting interest from others Jews
    • They can also cancel debts every seven years or leave some harvest for the poor
    • Those who follow the law can prevail over enmity
    • The law provides guidance in family matters
    • Reason can prevail over violent emotions
    • Moses, though angry, did not rail against Dathan and Abiram (Num 16)
    • Jacob did not censure Simeon and Levi for the slaughter of the Shechemites
    • God gave people emotions and desires, but he gave them a mind to govern them
    • He gave the law to the mind, and one who is subject to the law will rule
    • in a good, just, and courageous fashion In short, reason rules over the emotions of the body
    • It allows people to not be enslaved by desires
    • Reason does not uproot emotions; it is the antagonist of emotions
  • 3:6-18
    • Example of David's thirst
    • During a battle with the Philistines, David was overcome by thirst
    • He could not quench it with water from the springs in his camp
    • Two soldiers risked life and limb to get water from a spring in the enemy camp
    • They were successful and brought it back to David
    • David, however, poured it out because it was equivalent to blood
    • David, then, mastered his frenzied desire for drink
    • David poured out the water as an offering to God

II – 3:19-18:24 – Narratives of Martyrdom

  • 3:19-4:26
    • The back story
    • Most of this information comes from 2 Maccabees 3-6
    • It is presented as an example of temperate reason
    • The nation was enjoying a time of peace
    • Nicanor, the Seleucid king, had even given them money for the temple service
    • Simon, a political opponent of the high priest, Onias, went to Apollonius
    • Apollonius was governor of Syria, Phoenicia, and Cilicia
    • Simon told Apollonius that the temple treasury in Jerusalem belonged to King Seleucus
    • Apollonius informed the king who instructed him to retrieve the funds
    • Apollonius was prevented from entering the temple by angels on horseback
    • Apollonius fell down as dead and begged the Hebrew people to pray for him
    • Onias led the people in prayer and Apollonius was restored to health
    • True to his word, he blessed the temple and reported back to the king
    • All was well until Antiochus Epiphanes came to the throne
    • He replaced Onias with his brother, Jason – the highest bidder for the high priest
    • Jason Hellenized the area
    • Divine justice was angered by these events resulting in Antiochus waging war against them
    • Antiochus outlawed the practice of Judaism and many people lost their lives
    • He used torture to force Jews to abandon the dietary laws and to renounce Judaism
  • 5:1-7:23
    • The Martyrdom of Eleazar
    • Eleazar was from a priestly family, learned in the law, advanced in age, and known to many
    • Antiochus exhorted him to eat pork out of respect for his old age and grey hair
    • Antiochus did not understand why Eleazar would refuse to eat what nature provided
    • Refusing to eat pork seemed like an irrational decision to Antiochus
    • Out of respect for his age, Antiochus tried to reason with him
    • He said: "If there is some power watching over this religion of yours, it will excuse you from any transgression that arises out of compulsion."
    • Then Eleazar asked to speak
    • He said nothing was more important than obedience to the law
    • It didn't matter if it was a small or large issue
    • Transgressing the law was always wrong
    • Living by the law taught self-control, trained one in courage, instructed one in justice, and taught one piety
    • Therefore, Jews did not eat defiling food because the law forbade it, and the law was established by God
    • He claimed his principles were sound and Antiochus would do well not to force the issue
    • But if he did, Eleazar was ready to be tortured or killed for his beliefs
    • He did not expect special treatment because of his age
  • 6:1-30
    • The martyrdom of Eleazar
    • The soldiers took Eleazar and beat and kicked him until he was no longer able to stand
    • Some, out of pity for him, paused to ask why he was deliberately destroying himself – i.e. acting irrationally
    • They offered to set some pork before him and suggested he just pretend to eat it
    • Eleazar cried out that then he would become an example for others to eat defiled food
    • Such deceit would be completely "irrational"
    • When the soldiers could not get him to change his mind, they brought him to the fire
    • They burned him and poured burning liquids into him
    • On the verge of death, Eleazar lifted his eyes to God and begged
    • God would be merciful to God's people
    • Eleazar offered his life in exchange for others
    • Then he died – nobly in his tortures
  • 6:31-35
    • Devout reason is sovereign over emotions
    • If emotion had prevailed, Eleazar would have compromised his beliefs
    • In this case, reason even mastered agonies
  • 7:1-23
    • In praise of Eleazar
    • The author used metaphors of a pilot and a ship to illustrate how
    • Eleazar overcame his emotions in the face of torture
    • No besieged city ever did as well as Eleazar
    • He "broke the maddening waves of the emotions"
    • He did not abandon the holiness that he praised
    • By his deeds he made his words of divine philosophy credible
    • Indeed, Eleazar became "young again in spirit through reason"
    • If this aged man could accomplish such a feat, it means that devout reason is sovereign over the emotions
    • Maybe someone else would not have been able to do this
    • Nonetheless, Eleazar did and it proves the author's point
  • 8:1-14:10
    • The Martyrdom of the seven brothers
    • This is an expansion of 2 Maccabees 7
    • In contrast to the age of Eleazar, these brothers were young
    • When Antiochus could not prevail over Eleazar, he grew even more angry
    • He rounded up more Jews – finding seven brothers, who were handsome, modest, and noble in every way
    • The seven brothers stood before Antiochus with their aged mother
    • Antiochus advised them not to behave like Eleazar
    • Instead, he hoped they would go along with Antiochus' request and share fellowship with him
    • He boasted that he could punish those who disobeyed and reward those who obeyed
    • He offered them positions of high authority in his government
    • All they had to do was to adopt the Greek way of life and manner of living
    • If they refused, he would torture them mercilessly
    • Just so they understood, he brought out the instruments of torture
    • Upon seeing the instruments, the seven brothers began to expound their philosophy
    • Their right reasoning nullified his tyranny
    • Before the brothers say anything, the author gives some rationalizations that they might have said to the king
    • Among these was the possibility that they would accept the king's proposition
    • Such a decision would have been based on the king's apparent kindness, their fear of being tortured, their youth, respect for their mother's age, and the possibility that God would forgive them if they succumbed
    • Instead, however, the brothers said nothing of the kind
    • With one voice, they exclaimed their readiness to be obedient to the law and to Moses
    • They would not yield to the demands of the king
    • They asked, "Had the king learned nothing from his encounter with Eleazar?"
    • If that aged man held firm to his beliefs, how much more important would it be for the youth to do so as well?
    • They virtually invited Antiochus to put them to the test
    • If they suffered and died, they would have the prize of virtue and would be with God
  • 9:10-12:19
    • Testing and deaths of the seven brothers
    • Needless to say, Antiochus' temper was inflamed by their speech
    • Each brother was brought out in turn
    • Each was given the opportunity to eat the forbidden fruit
    • Each brother, of course, refused outright
    • They were then tortured in gruesome fashion
    • Everyone was able to withstand the torture with his "reason" intact
    • During the torturing period, they each spoke defiant words to the king
    • The defiant words were in three parts: they would be faithful to the law (which included all the dietary laws), devout reason would guide them in their quest for virtue, and they would remain in solidarity with each other
    • They all add that the king will suffer eternal punishment
    • Each one, in turn, died a noble death
    • When the youngest of the brothers came forward, Antiochus had compassion upon him and tried to persuade him not to follow his brothers' decisions
    • To make matters more difficult, Antiochus brought the boy's mother in to watch
    • The mother did not beg for his life as the king had hoped
    • Instead she asked to talk to him and encouraged him to remain steadfast
    • The boy, then, asked to speak to the king
    • Thinking he was about to capitulate, the guards untied him at once
    • The boy ran to the brazier giving a speech about dying nobly in service to God
    • After calling upon God to be merciful to his people, he threw himself on the fire
  • 13:1-14:10
    • Concluding reflections
    • These seven brothers were proof that "devout reason is sovereign over the emotions"
    • If they had eaten the defiled food, they would have given in to their emotions
    • Instead, they were able to master their pain by the supremacy of their minds
    • How much more should someone who is not being tortured be able to master his/her emotions
    • They were like the three Hebrew youths who survived the ordeal of the fiery furnace
    • They were not cowardly in the demonstration of their piety
    • Instead, they offered each other encouragement
    • They were cheerful and undaunted
    • As one voice, they said, "Let us consecrate ourselves to God, who gave us our lives, and let us use our bodies as a bulwark of the law"
    • They did not fear the one who thought he was killing them
    • They put on the armor of self-control, which is divine reason
    • If they died, they would be welcomed by Abraham, Isaac, and Jacob
    • They were able to endure because they were raised together
    • They grew stronger from the common nurture and daily companionship and from general education and discipline in the law of God
    • Because of this, they loved each other all the more
    • They were able to encourage each other to face the torturous agonies
    • None of them proved to be cowardly or shrank from death
    • Just as there were seven days of creation, there were seven brothers
    • Even now, the author shudders just from thinking about what they endured
  • 14:11-17:6
    • In praise of their mother
    • It seems as though this mother witnessed the death of her seven sons
    • A mother's love is very complicated
    • Even unreasoning animals exhibit a mother's love
    • Birds protect their young by building a nest in a safe place
    • They fly around at intruders trying to scare them off
    • Bees will sting (die) in trying to save their honeycombs
    • Yet, this mother's love for her children did not sway her
    • Two courses were open to her: religion or saving her sons
    • She gave them over for eternal life
    • Despite loving them from the time she carried them in her womb, she was able to give them over to God
    • It was devout reason that enabled her to do this – to overcome her emotions
    • "Devout reason gave her heart a man's courage in the midst of her emotions"
    • She was so proud of them for dying such noble deaths
    • Regardless of their pains, she was able to be steadfast
    • In her own soul, she was able to see beyond the pain
    • She relied on nature, family, parental love
    • She is likened to Noah's ark – carrier of the world in a universal flood
    • If she was able to do this, it again proves that devout reason is master of the emotions
    • In other words, this is not just for men; woman prevailed too
    • Her trial was greater than Daniel with the lions or Mishael in the fire
    • Any lesser person would have mourned or possibly said: "I have lost all my children; I have been deprived of grandchildren; I am a widow and alone."
    • This mother, however, cried no such lament
    • Though filled with a mother's love, she encouraged them on to death
    • In so doing, she conquered an evil tyrant
    • She (and her sons) fought zealously for their ancestral law
    • She stands with other OT icons – Abraham, Daniel, Hananiah, Azariah, and Mishael
    • Her role was to encourage her sons to die rather than violate God's commandment
    • Before the guards had a chance to seize her, she threw herself onto the flames
    • She nullified the evil designs of the tyrant
  • 17:7-18:6
    • Reflections on these martyrs
    • The elderly priest, the seven sons, and their mother vindicated their nation
    • The prize was immortality in endless life
    • Reverence for God won the day
    • Even the tyrant and his guards marveled at their endurance
    • The tyrant was punished; the homeland cleansed
    • The tyrant told his soldiers they could do well to emulate the courage and steadfastness of these martyrs
    • The soldiers listened and became braver and more courageous
    • "O Israelite children, exercise piety in every way knowing that devout reason is sovereign over the emotions"
    • Those who give their sufferings over for the sake of religion are not only admired by others but also worthy to share in a divine inheritance
    • Because of them, the nation had peace and observance of the law was revived
    • Antiochus was both punished on earth and after his death
    • Despite his best efforts, he was not able to compel the Israelites to become pagans
    • He left Jerusalem and went off to fight the Persians
  • 18:6-24
    • The mother addresses her children
    • As a young woman, she remained loyal to her father's house
    • Then when married, she was loyal/faithful to her husband 
    • Her husband was a good man teaching his children about the law and the prophets
    • He told them all the old stories – from Adam to Ezekiel
    • Sad was the day that the cruel tyrant ended the lives of her sons
    • "Yet, these sons of Abraham are gathered with their mother into the chorus of the father, and have received pure and immortal souls from God"

Neither Jews nor Christians ever considered this book to be canonical. Nonetheless, it stood as a beacon of encouragement to those who were threatened with martyrdom – an all too frequent occurrence in the early church. The model of the martyrs would ultimately be transformed into the spiritual battle between reason (doing what is right) and the emotions (following one's passions), or between spirit and flesh, or between the orthodox and heretics. Basically, it is an enduring reminder that one need never submit to coercion that threatens to compromise one's self respect. 

Bibliography

deSilva, David. 4 Maccabees. Sheffield, England: Sheffield Academic Press, Ltd. 1998.

deSilva, David. Introducing the Apocrypha. Grand Rapids, MI: Baker Academic. 2002.

Harrington, Daniel J. Invitation to the Apocrypha. Grand Rapids, MI: William B Eerdmans. 1999.

Meeks, Wayne, ed. The Harper Collins Study Bible. San Francisco, CA: HarperCollins Publishers. 1993.

Mills, Watson and Richard Wilson, Eds. "Deuterocanonicals/Apocrypha." Mercer Commentary on the Bible. Macon, GA: Mercer University Press. 1995.

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