2 Maccabees — Chapter 14

Post triennii vero spatium

After the space of three years, Judas and they that were with him received information that Demetrius the son of Seleucus, entering by the port of Tripoli with a powerful army and a fleet. Demetrius I Soter, son of Seleucus IV Philopator, was the rightful heir to the Syrian throne; his uncle Antiochus Epiphanes had seized the kingdom while Demetrius was held hostage at Rome (see 1 Maccabees 7:1). He escaped from Rome, landed at Tripoli in Syria, and seized the kingdom, killing both Eupator and Lysias. Lapide narrates the political history at length, explaining how Demetrius was the nephew-claimant and why the Romans had refused him permission to leave Rome.

Alcimus autem qui fuerat summus sacerdos

But Alcimus, who had been the high priest, and had voluntarily defiled himself in the time of mixing with the Gentiles. On this Alcimus the pseudopontifex and traitor, Lapide refers to Book I, chapter 7, verse 7. He had voluntarily been contaminated in the time of the commingling (when Antiochus Epiphanes commanded the Jews to mingle with the Gentiles and apostatize from Judaism to Gentilism), and at that time Alcimus apostatized. Consequently, he was excluded from the temple by the Jews as an apostate, and Judas Maccabeus functioning as pontiff and ruler would not in any way tolerate Alcimus as a rival. Alcimus therefore petitioned Demetrius to send Nicanor against Judas and confer the pontificate upon himself.

Offerens ei coronam auream

Bringing to him (Demetrius) a golden crown and a palm. The golden crown was with which he congratulated the new king Demetrius on his new kingdom. The palm was with which he wished him victory against Judas and other enemies. And branches from the olive tree, with which he was begging for peace — for the olive is the symbol of peace; but this sacrilegious man had taken these branches from the temple.

Ipsi qui dicuntur Assidaei

Those who are called Assideans, whose leader is Judas Maccabeus. Hence it is clear that Judas was by religion and piety an Assidaean — indeed the chief and leader of the Assidaeans. On who the Assidaeans were, Lapide refers to his treatment in Book I, chapter 7, verse 13.

Nicanor tamen audiens virtutem

Nicanor, however, hearing of the courage of the men of Judas, and the great bravery they had shown in fighting for their country, was afraid to try the matter by the sword. He feared to fight Judas in pitched battle and be defeated and cut down; therefore he sent ambassadors for the purpose of making peace, and made peace with him.

Habebat autem Judam semper

But he always had Judas in high estimation, and was inclined towards the man. The Greek says ἐκ προσώπου, \"in the face,\" meaning Nicanor always had Judas before his eyes as a friend and familiar. Others interpret the Greek contrarily: Nicanor outwardly simulated friendship for Judas, but inwardly hated him as a most formidable military leader whom he could not equal; therefore he persuaded him to take a wife so that through her he might become effeminate and lay down his martial spirit — as Samson was effeminated and deprived of his strength by his Delilah. But this contrary sense conflicts with the Vulgate, which says: \"He had Judas dear from his heart.\"

Rogavitque eum uxorem ducere

And he requested him to take a wife, and to have children. So that he might beget offspring like himself, and transfuse his strength and martial virtue into them; for as the lyric poet (Horace, IV Carm. ode iv) says: \"The brave are born of the brave and good. / In steers and steeds is found the blood / of sires; the fierce eagle does not breed / the unwarlike dove.\" Gorionides adds that Judas from his wife fathered a male son; but he seems to have died soon, like Judas himself who fell in battle the following year; for no mention of his son appears in Scripture.

Alcimus autem videns

But Alcimus, seeing the favour shown to Judas, and the covenant that had been made, came to Demetrius, and told him that Nicanor was designing things against the state, for he had appointed Judas, a traitor to his kingdom, to be his successor. Alcimus, envious of the friendship between Judas and Nicanor, accused Nicanor to King Demetrius. The king, angered, commanded Nicanor to capture Judas and send him to him as a prisoner. Demetrius then sent Nicanor a harsh letter commanding him to take Judas captive; Nicanor, upon receiving this letter, was troubled and grieved to violate the treaty he had made with Judas.

Fortiter a viro preventum

Generously anticipated by the man (Judas). The Greek has \"generously\" — for it is the mark of a noble man prudently to foresee future plots and perils, to guard against them, and to place himself and his affairs in safety, as Judas did here.

Razias autem quidam de senioribus

But one Razias, one of the ancients of Jerusalem (that is, one of the senators and chief men of Jerusalem), who for his great affection towards them was called the father of the Jews. On this verse Lapide begins one of his longest discussions in the commentary on 2 Maccabees — concerning the suicide of Razias and its moral evaluation.

Hic multis temporibus continentiae

This man, in the times of the commingling, had kept his purpose of continency in Judaism. \"Continency\" means either continence in the strict sense (celibacy), or more probably continency in the true faith and worship of God — that is, Razias always maintained himself in Judaism and ancestral religion, and had not commixed with the many who apostatized under Epiphanes. This is the meaning of the Greek ἁγνισμοῦ (incommixtionis) — persevering constancy even unto death in Judaism.

Putabat enim si illum decepisset

For he thought, if he had seized him, he would have inflicted great punishment on him. Salianus considers we should read \"cepisset\" (had captured him); for the Greek says εἰ αὐτόν, meaning \"if he had captured him.\"

Eligens nobiliter mori potius

Choosing rather to die nobly, than to fall into the hands of the wicked, and to suffer abuses unworthy of his noble birth — for Razias was born of noble parents. The Greek says: \"And be treated with unworthy indignities, contrary to his own nobility.\" This was the intention of Razias, as it was that of other nobles of this world, who consider it more noble to die than to suffer unworthy mockery. But the sense of the faithful and Christians — especially Apostles and martyrs — is different: \"They went from the presence of the council, rejoicing that they were counted worthy to suffer reproach for the name of Jesus\" (Acts 5:41).

Venit per mediam cervicem

He fell through the middle of his neck. The Greek says through the middle of his belly — that is, he fell upon the ground not headlong but on his belly, so that the middle of his neck struck the ground. Thus Razias killed himself three times: first he stabbed himself with a sword; second, he threw himself from the wall; third, he cast his bowels with both hands into the crowd.