2 Maccabees 4: What the Passage Says

The Chapter in a Sentence

Simon slanders Onias, and Onias appeals to the king for the good of all. After Seleucus dies and Antiochus Epiphanes takes the throne, Jason buys the high priesthood, sets up a gymnasium in Jerusalem and pushes Greek customs, and is then outbid by Menelaus, who steals temple gold. Andronicus kills Onias by treachery and is executed for it; the crowd kills Lysimachus at the treasury, and Menelaus buys his acquittal while the men who accused him are put to death. The chapter traces how the high priesthood passed from Onias to Jason to Menelaus, and what each change brought with it.

Claim by Claim

1. 4:1
   • Simon had been spoken of before.
   • Simon had been an informer about the money and against his own country.
   • Simon slandered Onias.
   • Simon alleged that Onias was the one who had terrified Heliodorus.
   • Simon alleged that Onias had been the author of these evils.
2. 4:2
   • Simon dared to call Onias a plotter against the state.
   • Onias was a benefactor of the city.
   • Onias was a guardian of his own countrymen.
   • Onias was zealous for the laws.
3. 4:3
   • The hatred between them advanced so far that murders were committed.
   • The murders were carried out by one of the men approved by Simon.
4. 4:4
   • Onias saw the dangerous character of this contention.
   • Apollonius son of Menestheus was governor of Coelesyria and Phoenicia.
   • Apollonius raged and increased Simon's malice.
5. 4:5
   • Onias went to the king.
   • Onias did not go as an accuser of his fellow citizens.
   • Onias went seeking what was advantageous for all the people, both publicly and privately.
6. 4:6
   • Onias saw that without the king's attention it was impossible for the state to obtain quiet.
   • Onias saw that Simon would not cease from his folly.
7. 4:7
   • Seleucus died.
   • Antiochus, who was called Epiphanes, took the kingdom.
   • Jason was the brother of Onias.
   • Jason worked underhandedly to obtain the high priesthood.
8. 4:8
   • Jason promised the king three hundred and sixty talents of silver at an audience.
   • Jason promised eighty talents from another revenue.
9. 4:9
   • Jason promised in addition to assign one hundred and fifty talents more.
   • Jason's additional promise was conditional on being permitted by the king's authority to establish a gymnasium.
   • Jason's additional promise was conditional on being permitted to establish a body of youths trained in the fashions of the heathen.
   • Jason's additional promise was conditional on being permitted to register the people of Jerusalem as Antiochians.
10. 4:10
    • The king granted Jason's request.
    • Jason got the rule into his hand.
    • Jason immediately shifted his own nation to the Greek way of life.
11. 4:11
    • There were royal privileges granted as a special favor to the Jews.
    • Those privileges had been obtained through John the father of Eupolemus.
    • John went as an ambassador to the Romans for friendship and alliance.
    • Jason set those privileges aside.
    • Jason put down the ways of governing that accorded with the law.
    • Jason introduced new customs contrary to the law.
12. 4:12
    • Jason gladly built a gymnasium beneath the citadel itself.
    • Jason brought the chief young men under his subjection.
    • Jason made the young men wear the Greek hat.
13. 4:13
    • Hellenization reached an extreme height.
    • Foreign manners increased.
    • This came about through the exceeding profaneness of Jason.
    • Jason was ungodly.
    • Jason was not a high priest.
14. 4:14
    • The priests no longer had any zeal for the services of the altar.
    • The priests despised the temple.
    • The priests neglected the sacrifices.
    • The priests hurried to share in the unlawful provision in the wrestling place.
    • They hurried there after the summons to the discus throwing.
15. 4:15
    • The priests counted the honors of their fathers as nothing.
    • The priests regarded the glories of the Greeks as best of all.
16. 4:16
    • For this reason a severe calamity came upon them.
    • The people whose ways of living they eagerly followed became their enemies.
    • The people they desired to resemble in all things became their punishers.
17. 4:17
    • It is not a light thing to act impiously against the laws of God.
    • The time that follows will make these things clear.
18. 4:18
    • Games held every fifth year were being celebrated at Tyre.
    • The king was present at the games.
19. 4:19
    • Jason was vile.
    • Jason sent special envoys from Jerusalem, who were Antiochians.
    • The envoys carried three hundred drachmas of silver for the sacrifice of Hercules.
    • The bearers of the money thought it not fit to spend it on the sacrifice.
    • The bearers judged it was not suitable.
    • The bearers judged it should be reserved for other charges.
20. 4:20
    • In regard of the sender, the money was appointed for the sacrifice of Hercules.
    • Because of the bearers, the money was spent on the building of galleys.
21. 4:21
    • Apollonius son of Menestheus was sent into Egypt.
    • He was sent for the coronation of King Ptolemy Philometor.
    • Antiochus learned that he was not well affected toward his affairs.
    • It is not stated plainly whether the one not well affected was Apollonius or Ptolemy Philometor.
    • Antiochus took precautions for his own safety.
    • Antiochus came to Joppa.
    • Antiochus then went on to Jerusalem.
22. 4:22
    • Antiochus was honorably received by Jason and by the city.
    • Antiochus was brought in with torchlight.
    • Antiochus was brought in with great shouting.
    • Antiochus afterward went with his army into Phoenicia.
23. 4:23
    • Three years later Jason sent Menelaus.
    • Menelaus was the brother of the previously mentioned Simon.
    • Menelaus was sent to carry the money to the king.
    • Menelaus was sent to put the king in mind of certain necessary matters.
24. 4:24
    • Menelaus was brought into the king's presence.
    • Menelaus magnified the king for the glorious appearance of his power.
    • Menelaus obtained the high priesthood for himself.
    • Menelaus outbid Jason by three hundred talents of silver.
25. 4:25
    • Menelaus came with the king's mandate.
    • Menelaus brought nothing worthy of the high priesthood.
    • Menelaus had the fury of a cruel tyrant.
    • Menelaus had the rage of a savage beast.
26. 4:26
    • Jason had undermined his own brother.
    • Jason was himself undermined by another.
    • Jason was forced to flee into the country of the Ammonites.
27. 4:27
    • Menelaus held the office of ruler.
    • Menelaus paid nothing in good order of the money he had promised the king.
    • Sostratus, the ruler of the citadel, demanded the money.
28. 4:28
    • The gathering of the revenues belonged to Sostratus.
    • Both Menelaus and Sostratus were summoned before the king.
29. 4:29
    • Menelaus left his brother Lysimachus as his deputy in the high priesthood.
    • Sostratus left Crates as his deputy.
    • Crates was governor of the Cyprians.
30. 4:30
    • While these things were going on, the people of Tarsus and Mallos revolted.
    • They revolted because they had been given as a gift to the king's concubine.
    • The concubine's name was Antiochis.
31. 4:31
    • The king came quickly to settle the matter.
    • The king left Andronicus as his deputy.
    • Andronicus was a man of high rank.
32. 4:32
    • Menelaus supposed he had gotten a favorable opportunity.
    • Menelaus stole certain gold vessels out of the temple.
    • Menelaus gave some of the vessels to Andronicus.
    • Menelaus had sold other vessels in Tyre and the cities round about.
33. 4:33
    • Onias came to know this for certain.
    • Onias reproved Menelaus.
    • Onias withdrew himself into a sanctuary at Daphne.
    • Daphne lies near Antioch.
34. 4:34
    • Menelaus took Andronicus aside privately.
    • Menelaus urged Andronicus to get Onias into his hands.
    • Andronicus was persuaded.
    • Andronicus came to Onias with deceitful intent.
    • Andronicus gave Onias his right hand with oaths.
    • Onias suspected Andronicus.
    • Andronicus persuaded Onias to come out of the sanctuary.
    • Andronicus immediately shut Onias up.
    • Andronicus had no regard for justice.
35. 4:35
    • For this reason not only Jews but also many of other nations were indignant.
    • They were much grieved at the unjust murder of Onias.
36. 4:36
    • The king came back from the places about Cilicia.
    • The Jews in the city made complaint to him.
    • Certain of the Greeks also abhorred the deed and joined in the complaint.
    • The complaint was that Onias had been slain without cause.
37. 4:37
    • Antiochus was deeply grieved in soul.
    • Antiochus was moved to pity.
    • Antiochus wept.
    • Antiochus wept because of the sober and orderly conduct of the dead man.
38. 4:38
    • Antiochus was inflamed with anger.
    • Antiochus immediately stripped the purple from Andronicus.
    • Antiochus tore off Andronicus's garments.
    • Antiochus led Andronicus around through the whole city.
    • Antiochus led him to the very place where he had committed the impiety against Onias.
    • Antiochus put the murderer to death there.
    • The Lord rendered to Andronicus the punishment he deserved.
39. 4:39
    • Many sacrileges were committed in the city by Lysimachus.
    • The sacrileges were done with the consent of Menelaus.
    • The report of them spread abroad outside.
    • The multitude gathered together against Lysimachus.
    • Many gold vessels had already been carried away.
40. 4:40
    • The crowds rose up.
    • The crowds were filled with rage.
    • Lysimachus armed about three thousand men.
    • Lysimachus began the unjust violence first.
    • A man named Auranus led the attack.
    • Auranus was far advanced in years.
    • Auranus was no less advanced in folly.
41. 4:41
    • The people perceived the attempt of Lysimachus.
    • Some of them snatched up stones.
    • Some snatched up thick pieces of wood.
    • Some took handfuls of the dust lying near at hand.
    • They flung them all in confusion at Lysimachus and those with him.
42. 4:42
    • They wounded many of Lysimachus's men.
    • They struck some of them down.
    • They forced all of them to flee.
    • They killed the temple robber himself beside the treasury.
43. 4:43
    • Concerning these matters an accusation was brought against Menelaus.
44. 4:44
    • The king came to Tyre.
    • Three men sent by the senate pleaded the case before him.
45. 4:45
    • Menelaus was now convicted.
    • Menelaus promised much money to Ptolemy son of Dorymenes.
    • The promise was made so that Ptolemy would pacify the king toward him.
46. 4:46
    • Ptolemy took the king aside into a certain colonnade.
    • Ptolemy did this as if to let the king take the air.
    • Ptolemy brought the king to change his mind.
47. 4:47
    • The king discharged Menelaus from the accusations.
    • Menelaus was the cause of all the mischief.
    • The accusers would have been judged innocent even if they had pleaded before Scythians.
    • The king condemned those men to death.
48. 4:48
    • Those who spoke for the city, for the people, and for the holy vessels soon suffered unjust punishment.
49. 4:49
    • The Tyrians hated the wicked deed.
    • The Tyrians provided magnificently for the burial of those men.
50. 4:50
    • Menelaus remained in authority.
    • He remained through the covetousness of those in power.
    • Menelaus increased in malice.
    • Menelaus was established as a great plotter against his fellow citizens.

Words Worth Explaining

Every language note in this chapter, gathered. These explain what a word meant, never what it means for the reader.

4:1

The back story is in chapter 3: Simon, an official of the Jerusalem temple, told the Seleucid government that the temple treasury held money the crown could seize, and the king's minister Heliodorus came to take it and was driven off. Onias was the high priest then. "A betrayer of the money" means Simon had given away the secret of those funds.

4:2

"The laws," here and throughout the chapter, means the law of Moses, the body of commandments that governed Jewish worship, diet, and daily life. To be "zealous of the laws" was to insist that Jerusalem be run by them.

4:4

Coelesyria and Phoenicia was one large province of the Seleucid empire, covering roughly the modern Lebanese coast, southern Syria, and Judea. Its governor was the highest royal authority over Jerusalem, so his backing made Simon dangerous.

4:7

Seleucus IV was assassinated in 175 BC, and his brother succeeded him as Antiochus IV. "Epiphanes" is a title he stamped on his own coins; it means roughly "the god made visible." The Seleucids were a Greek dynasty ruling from Antioch in Syria, and Judea was part of their territory. The high priest was head of the temple and the leading figure of the Jewish nation, holding office for life and by inheritance in one family. Jason's move treats the office instead as a post the foreign king could sell.

4:8

A talent was a large unit of weight used to reckon money, about seventy five pounds of silver, worth roughly six thousand drachmas; a drachma was about a day's pay for a working man. Three hundred and sixty talents was an enormous sum, a bribe on the scale of a national tribute payment.

4:9

A "place for exercise" is a gymnasium, the central institution of a Greek city, where young men trained naked, were educated, and took part in the festivals of the Greek gods. It carried Greek religion and Greek social life with it, which is why building one was not a neutral act. To "write them of Jerusalem by the name of Antiochians" means enrolling the citizens of Jerusalem as members of a Greek-style city corporation named for the king.

4:10

The Greeks came from Greece, far across the sea. Their language and ways had spread through many lands. Living the Greek way meant dressing, playing, and worshiping like them.

4:11

The Greek does not make clear whether the mission to Rome was carried out by John himself or by his son Eupolemus, who is known elsewhere as an envoy sent to Rome around 161 BC. The "royal privileges" were a charter from earlier Seleucid kings guaranteeing that the Jews could live by their ancestral law.

4:12

The hat is the petasos, a broad brimmed Greek hat worn by young men enrolled in the gymnasium and associated with the god Hermes. Wearing it publicly marked a young Jew as a member of the Greek athletic corps. The "tower" is the fortified citadel overlooking the temple, so the exercise ground stood directly below the sanctuary.

4:13

The word behind "Greek fashions" is hellenismos, which appears here for the first time in surviving Greek literature. It means the adoption of Greek language, dress, education, and civic customs. Calling Jason "no high priest" is a judgment on his conduct, not a denial that he held the office.

4:14

The wrestling ground was the palaestra attached to the gymnasium, where food and oil were supplied to those training. The "unlawful allowance" is what was provided there, unlawful because it came with Greek religious observance and because athletes exercised naked. The call for the discus throwing was the signal that opened the day's exercise. Priests answering it were walking away from their assigned turn of duty at the altar.

4:15

The honors of their fathers means the old ways of their own people.

4:18

These are quadrennial games on the model of the Olympics, counted in the ancient way as falling every fifth year. The games at Tyre were held in honor of the city's chief god, and cities in the region sent official delegations to them.

4:19

The envoys are theoroi, formal delegates sent by a city to represent it at the great games and to present a gift at the host god's sacrifice. "Hercules" is the Greek Herakles, whom Greeks identified with Melqart, the chief god of Tyre. Three hundred drachmas was about three hundred days' wages for a laborer, a modest sum for such a delegation.

4:20

The Berean translation names them triremes: long oared warships, the standard naval vessel of the eastern Mediterranean.

4:21

Ptolemy VI Philometor was the boy king of Egypt and Antiochus's nephew; Apollonius went to his enthronement as the Seleucid representative. The Greek is ambiguous about who was found "not to be well affected": the Egyptian court or Apollonius himself. Joppa is the port on the Judean coast, modern Jaffa, and the road inland from it runs up to Jerusalem.

4:22

A procession with torches and shouting was the standard civic welcome a Greek city gave a visiting king. Jason is greeting Antiochus as a loyal Hellenistic town would.

4:24

The Greek can be read two ways: that Menelaus was exalted by the king's display of authority, or that Menelaus glorified the king, that is, flattered him. The rendering chooses the second.

4:26

The country of the Ammonites lay east of the Jordan, around modern Amman, outside Seleucid Judea and beyond easy reach of Jerusalem.

4:27

The citadel was the royal fortress in Jerusalem, held by a garrison of the king's troops. Its commander also answered for the crown's revenue from the district, which is why unpaid promises were his business.

4:28

These payments were taxes. People had to give the king part of their money.

4:29

"Governor of the Cyprians" means commander of the Cypriot troops serving in the Seleucid army, not the governor of the island of Cyprus.

4:30

A king could assign whole cities to a member of his court, meaning their tax revenue was paid to that person. The cities revolted at being handed over like property. The KJV prints the concubine's name as "Antiochus"; the Greek has Antiochis, a woman's name.

4:32

The "vessels of gold" are the gold implements used in temple worship: bowls, lamps, censers, and similar equipment. They were both sacred objects and, melted down, portable wealth.

4:33

Daphne was a wealthy suburb of Antioch containing a famous temple of Apollo. Its precinct held the right of asylum, meaning anyone inside it could not lawfully be seized. That is why Onias went there, and why getting him to step outside was the whole object.

4:34

Offering the right hand together with oaths was the recognized gesture of a pledge of safe conduct in the Greek world, roughly the force of a signed safe passage. Violating it was regarded as a grave crime, not merely a broken promise.

4:36

Cilicia was a land to the north, near the sea.

4:38

The purple robe was the badge of rank of a senior Seleucid official. Stripping it off and tearing his undergarments publicly stripped him of office before the execution. This is a degradation ceremony, not the tearing of clothes done in mourning.

4:39

"Sacrileges" here means specific acts of theft from the temple, not irreverent speech. The vessels were sold off for their metal.

4:41

The KJV's "handfuls of dust" renders a Greek word meaning ashes, probably from a hearth or fire lying near to hand. The crowd is throwing whatever was within reach.

4:42

The KJV's "churchrobber" means temple robber; in 1611 "church" could be used loosely for any place of worship. Robbing a temple was a capital crime in Greek law as well as a religious offense.

4:44

The senate is the gerousia, the council of elders that governed Jewish Jerusalem alongside the high priest. Sending three of its members made this an official delegation from the nation, not a private complaint.

4:45

This Ptolemy son of Dorymenes is a Seleucid courtier in Antiochus's circle. He is not the Egyptian king Ptolemy named in verse 21.

4:46

A "gallery" was a colonnade, a roofed walkway open at the sides, the normal place in a Greek building to walk and talk in private.

4:47

The Scythians were nomadic peoples north of the Black Sea whom Greek writers used as a standard byword for savagery. The point is that even the most brutal court imaginable would have let these men go.

4:49

Bodies of the executed were often left unburied as an added disgrace. Foreigners paying for a costly public funeral was therefore a visible statement about the sentence that had been passed.