2 Maccabees — Chapter 12

His compositis Lysia

These covenants being made, Lysias went to the king. Lysias returned to the king, having made peace with Judas and the Jews. But the peace was not durable, since the governors of the territories — Timotheus, Apollonius, Hieronymus, Demophon, and Nicanor the governor of Cyprus — would not allow the Jews to live quietly, but continued to harass and murder them.

Gubernatores autem locorum

But the governors of the places — Timotheus and Apollonius son of Gennaeus, also Hieronymus and Demophon, and besides these Nicanor the governor of Cyprus — would not suffer them to be in peace and quiet. These five governors violated the peace treaty on their own initiative or at the instigation of their own ambition and hatred of the Jews.

Joppenses vero

Now they of Joppe did so wicked a deed as this: they desired the Jews who dwelt among them to go with their wives and children into boats which they had prepared, as though they had no enmity to them. The people of Joppa (Jaffa) treacherously invited the Jews of their city to board boats, then drowned two hundred of them — a premeditated massacre under the guise of amity. Lapide notes the particular wickedness of betraying those who trusted you: the sin of treachery is among the greatest sins because it destroys the social bond of trust without which no human society can exist.

Qui etiam accepta verba

And this upon receiving the public order of the city, but having no suspicion, they went aboard; but when they had gone out to sea, they were drowned, and not less than two hundred. Lapide: God permitted this atrocity to provide the occasion for Judas's punishment of Joppe and, subsequently, for the great battle of Jamniah.

Judas autem ut accepit

But Judas, when he heard of the cruelty done to his countrymen, commanded the men that were with him. Learning of the massacre at Joppa and the similar plot hatched at Jamniah, Judas moved against both cities — burning the harbour of Joppa by night, destroying the ships and the refugees within them, then burning the harbour of Jamniah from a distance, so that the glow of the fire could be seen in Jerusalem forty miles away.

Habens propositum radicitus

Having resolved to exterminate them entirely. Judas, having punished Joppe and Jamniah, moved on to prosecute the campaign against the surrounding enemies. Lapide notes: Judas was driven not by personal vengeance but by just punishment of treachery, and by the need to protect his own people from further massacres.

Haec ita acta

These things being thus done. After burning the harbours of both Joppa and Jamniah, Judas moved against the forces of Timotheus, who had assembled a vast army of horsemen and infantry to oppose him.

Iam autem recedens

Now going from thence nine furlongs, on his march towards Timotheus, the Arabians set upon him, no fewer than five thousand footmen and five hundred horsemen. The Arabs attacked Judas as he marched against Timotheus. Judas repelled them, made peace with them on favourable terms, and received their cattle as gifts; then continued his march against Timotheus.

Caspin autem quandam civitatem

There was also near Caspis a city enclosed with walls, and inhabited by a multitude of various people. This fortified city, built upon rocks, had walls of extraordinary height and width, and was held by Barbarian nations. Judas attacked it with prayer, calling upon the great Lord of the world who without battering rams and mechanical engines had thrown down the walls of Jericho — a reference to Joshua 6. God answered the prayer: the defenders were terrified and the city was taken.

Quam vero fortes erant

But those who were within, trusting to the strength of the walls and their store of provisions, behaved more rudely. The defenders' pride in their walls and provisions led them to treat the divine power with contempt — exactly the sin for which Lapide says they received divine punishment.

Judas autem et qui cum eo

But Maccabeus and his men calling upon the great Lord of the world, who without any rams or engines of war overthrew Jericho in the time of Joshua, gave a furious assault against the walls. The parallel with Joshua and Jericho is explicit: both victories were obtained not by human force but by prayer and divine aid. Lapide comments at length on this form of prayer before battle, citing numerous biblical examples.

Fugarunt eos usque ad Caspis

They put to flight all that they met, killing and slaying, even until they came to Caspis. The flight of the enemy army continues until they reach Caspis (or Charax) of the Arabians, where they seek refuge in a marshy place. Lapide notes the details are slightly different in 1 Maccabees and suggests the reconciliation of the two accounts.

Et Timotheum cum eis

And Timothy having fled with Chaereus his brother and Apollophanes. These three leaders fled the main battle. Judas's forces pursued and engaged them; Judas himself joined the assault against Timotheus's stronghold.

Qui simul audiit

But when Timothy heard of the coming of Judas, he sent away the women and children with the baggage to a place called Carnion. Timotheus (a different Timotheus from the one slain in chapter 10) moved the non-combatants to safety while preparing to resist Judas. But Carnion proved difficult to take, being a narrow defile defended by many nations. God intervened, however, sending an earthquake which terrified the defenders and enabled Judas to take the town.

Cum autem Judas ad principem

But when Judas and his company came to the first place, they set fire to it, and slew three and twenty thousand men. Carnion was captured with great slaughter; Timotheus's forces fled or were slain.

Timotheum vero ipsum

But Timotheus himself fell into the hands of the soldiers of Dosiitheus and Sosipater. He was captured and gave a solemn oath that he would release the Jewish prisoners he held in Pontus, with many other promises, in exchange for his life. They believed him and released him — and he kept his word. Lapide notes: oaths made to enemies must be kept even by enemies, since oaths are sacred by their own nature; to violate them is both an injustice to the person promised and a sacrilege against God who was invoked as witness. Lapide cites Cicero (De Officiis III) and the Church Fathers on keeping oaths given to enemies.

Et propter eos qui tenebantur

And because they had promised many things on his oath, they let him go. The release of Timotheus for the sake of the Jewish prisoners is an act of trust in divine justice: by accepting his oath, they extended mercy to him and thereby obtained the release of their brethren. But Lapide notes: whether Timotheus actually kept his word is not narrated, suggesting some doubt.

Judas autem profectus

And Judas, departing, came to Scythopolis. After his victories over Timotheus, Judas proceeded toward Scythopolis (= Beth-Shan, modern Beit She'an in Israel), a great city of the Decapolis. The Jews living there testified that the Scythopolitans had treated them well and with kindness even during times of hostility — for which Judas thanked them and urged them to remain favourable to his own people in the future.

Et ventum est Hierusolyma

And they came to Jerusalem, the feast of weeks (Pentecost) being near at hand. Judas and his army returned to Jerusalem in time for the feast of Weeks (Pentecost, the fiftieth day after Passover). During this feast time the incident of the sacred amulets discovered on the fallen soldiers would occur, leading to Lapide's famous discussion of prayers and sacrifices for the dead.

Inde vero Gorgias

From thence, Gorgias and his men. After returning to Jerusalem for Pentecost, Judas moved against Gorgias, the commander who had continued to attack and harass the Jews despite the peace treaty. Gorgias had both Greek mercenaries and Idumaean forces.

Et maximas gratias agentes

And giving very great thanks, and returning to Jerusalem because the feast of weeks was at hand. Pentecost was celebrated seven weeks after Passover, and was therefore the most solemn time for Judas's return to Jerusalem after the victories.

Post haec autem Gorgias

And after the feast of Pentecost, they went against Gorgias. The campaign against Gorgias (governor of Idumaea) continued after the feast. Gorgias himself appeared in the field with his horsemen, and an engagement began.

Dosithei vero equitum

But one of the horsemen of Dosipheus, a Tubienite, strong and vigorous, seized on Gorgias, and taking hold of his cloak, drew him along by force. Gorgias was on the point of being captured alive. But a force of horsemen from Tharacia (Thrace) attacked the captor and compelled him to release Gorgias. The would-be captor saved his own life but was frustrated of his prize.

Et Esdras et eis qui cum eo

And when Esdras and his men had been wearied with long fighting, Judas called upon the Lord, praying that he would be their helper and leader. Judas prayed in the Hebrew tongue, raised the war-cry (epinicion), and fell upon Gorgias's forces from behind; Gorgias and his forces were put to flight.

Judas vero linguis

And Judas, with the Hebrew tongue, calling upon the war-cry with hymns, and putting Gorgias's men to flight, took the spoils. This prayer in Hebrew is noted by Lapide as significant: Judas raised his battle-cry not in Greek or any other language but in the sacred tongue of Moses and the prophets, invoking God in the covenant language.

Et assumpta inde Judas

And Judas, gathering together his army, came to the city of Odollam. There the soldiers observed the Sabbath — their rest and purification day. On the following day, collecting the bodies of the fallen, they discovered under their garments sacred idols of the Jamnians, forbidden by the law (Deuteronomy 7:25). This violation of the law was clearly the cause of their death, as Judas and all the people recognized.

Altera autem die

But the day following, Judas came with his company, to take up the bodies of them that were slain. The bodies were taken up with honour and buried in the sepulchres of their fathers. Then Judas and all the people made prayers, beseeching that the sin that had been committed might be wholly blotted out.

Invenerunt autem sub tunicis

And they found under the coats of the slain some of the donaries of the idols of Jamnia, which the law forbids to the Jews. The idols were votive offerings or tokens of the idol-worship which these soldiers had secretly practised — a violation of the first commandment, for which they had died in battle. Lapide draws the moral: the hidden sins of individuals bring ruin not only on themselves but on their companions and their cause.

Et conversionem in bonum

And so betaking themselves to prayers, they besought the Lord that the sin committed might be forgotten. The community prayed that God would forgive the sin committed and blot it out from his memory. Lapide notes: this is the entire community taking responsibility for the sins of individual members — the corporate nature of the covenant community, in which the sins of members affect the whole.

Collecta autem pecunia

And making a gathering, he sent twelve thousand drachmas of silver to Jerusalem for sacrifice to be offered for the sins of the dead. This is one of the most important passages in the entire Bible for the doctrine of Purgatory and prayers for the dead. Judas — acting as a faithful leader and pious Israelite — collected money and sent it to Jerusalem to have expiatory sacrifices offered for the souls of the fallen soldiers. This presupposes: (1) that the dead had sinned; (2) that their souls still exist and can be helped by the prayers and sacrifices of the living; (3) that God can remit punishment due to sins even after death. These three propositions together constitute the doctrine of Purgatory.

Si enim non speraret

For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead. Lapide develops this argument for the resurrection at great length. The argument from Judas's practice is: if the dead do not rise again, prayers and sacrifices for them are superfluous; but Judas (who firmly believed in the resurrection) offered sacrifices for them; therefore he expected that, through this expiation, when they rise again they will be purified and will receive a glorious resurrection rather than a shameful one.

Et quia considerabat

And because he considered that they who had fallen asleep with godliness had great grace laid up for them. Lapide addresses the Protestant objection: these men died in mortal sin (because they were secretly worshipping idols), so how can they be in the state of grace necessary to benefit from prayers? Lapide responds: they may have repented in their final moments and obtained forgiveness of the mortal sin, while still owing temporal punishment for it — which is exactly what Purgatory is. Alternatively, their sin of having the forbidden idols may not have been mortal (since they may not have worshipped them, but merely kept them as lucky charms through ignorance or superstition), so they died in a state of grace but with venial sin or temporal punishment still due. Either way, Judas's prayer for them is efficacious through the doctrine of Purgatory.

Sancta ergo et salubris est

It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins. This verse is the key locus classicus for the Catholic doctrine of Purgatory and prayers for the dead. Lapide gives it the fullest possible treatment. The authority of this verse for the dogma of Purgatory is supreme: (1) it is Holy Scripture, therefore certainly true; (2) it affirms the practice of praying for the dead; (3) it affirms this practice is holy and wholesome; (4) it affirms the purpose of such prayer is the remission of sins of the dead. Against this, the Protestant objection (that the book is not canonical) is refuted: it is canonical by the Council of Trent and had been received as such in the Church from the earliest times, as Lapide documents with citations from Origen, Tertullian, Cyprian, Ambrose, Augustine, Jerome, Chrysostom, Gregory the Great, and many later Fathers and councils. The Council of Trent (Session XXV, De Purgatorio) explicitly cited this verse as one of the scriptural foundations of the doctrine of Purgatory.