2 Maccabees — Chapter 3

Igitur cum sancta civitas

When the holy city was inhabited in all peace, and the laws were still well observed, because of the godliness of Onias the high priest and his hatred of wickedness. Onias here is the third of that name, surnamed \"the Holy,\" who held the pontificate immediately before Mattathias (the father of Judas Maccabeus). He was remarkable for piety, peace, and the observance of the divine law. By just divine judgment he was later deprived of the pontificate by his own brother Jesus-Jason the Apostate, who bought it from Antiochus Epiphanes; and Jason in turn was expelled by Menelaus; Menelaus by Lysimachus; Lysimachus by Alcimus; after which Mattathias, elected by the people, legitimately held the pontificate and principate.

Ita ut Seleucus Asiae rex

So that Seleucus king of Asia contributed from his own revenues all the charges belonging to the ministry of the sacrifices. Seleucus Philopator, the elder brother of Antiochus Epiphanes, at the beginning of his reign provided contributions to the temple, but afterwards hearing of the immense treasures in it, overcome by avarice, sent Heliodorus to plunder it — and by just divine judgment was killed by this same Heliodorus. Similar munificence toward the temple was shown by Cyrus, Darius, and Artaxerxes (Esdras 1 and 6; Nehemiah 1), and by Antiochus the Great (Josephus XII, iii).

Simon autem de tribu Benjamin

Simon of the tribe of Benjamin, who was overseer of the temple, strove — the chief priest withstanding him — to effect something evil in the city. Simon was not of the tribe of Levi, and therefore not a priest; only priests presided over sacred affairs. Simon (from the tribe of Benjamin) was appointed overseer of the temple for civil matters — temple estates, revenues, or the soldiers assigned to guard it (1 Maccabees 4:14). \"Something evil\" seems to indicate that Simon was ambitious for the principate or pontificate of Jerusalem — as his brother Menelaus later sought.

Venit ad Apollonium

He went to Apollonius son of Tharseas, who at that time was governor of Celosyria and Phenicia. Simon through Apollonius betrayed to Seleucus the temple treasures; Seleucus promptly sent Heliodorus to seize them. This is the same Apollonius who later battled Jonathan and was defeated by him (1 Maccabees 10:69 ff).

Tunc summus sacerdos ostendit

The high priest told him that there were deposits belonging to widows and orphans. It was customary among Jews, Christians, and pagans alike to deposit precious things in temples as an inviolable and secure asylum. Josephus (Antiquities XIV, vii), Suetonius (Vita Julii Caesaris), and Cicero (De legibus I) all attest this practice. Cicero writes: \"The Athenian Clisthenes entrusted two shrines as a citizen going into exile.\" Ambrose (De Officiis II, xxix) relates his own counsel to the church of Ticinum to preserve a widow's deposit against the Emperor's rescript. Pompey, taking Jerusalem, found two thousand talents deposited in the temple and took nothing; Marcus Crassus took a golden beam.

Quidam vero esse Hircani

But some of the money was Hircanus son of Tobias, a man of great dignity — in dignity and authority; St. Ambrose adds \"and in sanctity.\" This Tobias had married the sister of the high priest Simon II (Josephus XII, iv); his sons later transferred themselves to Antiochus Epiphanes. Total: four hundred silver talents and two hundred gold talents.

Decipi vero eos

But it was altogether impossible that those who had trusted in the sanctity of the place should be deceived. To despoil those who had deposited their funds in the temple trusting its sanctity is entirely illicit and sacrilegious — therefore morally impossible. Such robbery would gravely injure the temple, commit injustice against the depositors, and violate the right of asylum and the wealth of widows and orphans.

Accinctaeque mulieres ciliciis

Women girded with haircloth flocked through the streets; and the virgins who were shut up came forth. Some virgins lived in the temple (among whom the Blessed Virgin lived like an angel after her Presentation until she married Joseph); others were kept at home by their parents for the sake of modesty. Both groups ran to Onias the Pontiff to seek counsel and aid, especially since many had their dowry deposited in the temple — if Heliodorus carried it off, he would take away their food and life.

Apparuit enim illis quidam equus

There appeared to them a horse with a terrible rider, adorned with a very rich covering, and he ran fiercely and struck Heliodorus with his forefeet. This was an angel who assumed the form of a horse and rider so as to oppose Heliodorus the horseman and overthrow him as in a duel. The Greek reads: \"He drove the forefeet against Heliodorus.\" This was not an imaginary vision seen by Heliodorus alone, but a real action before all present — for it says \"appeared to them,\" that is, to all. Similarly, angels appeared to Zechariah (chapter 1) as horses and horsemen, and to St. John (Apocalypse 6). Note: if God so punished Heliodorus who merely attempted to steal temple deposits, how will he punish those who plunder churches, monasteries, and pious foundations and divert their revenues to secular uses?

Alii etiam apparuerunt duo

There appeared also two other young men, beautiful and strong, glorious in comely attire, who stood on either side and scourged him without ceasing with many stripes. The first angel on horseback was as a praetor; the two young men were as officers executing the sentence, scourging the sacrilegious Heliodorus most severely. Hence God does not always punish sinners through demons, but sometimes through good angels. Josephus-Gorionides (VII, i) elaborates: Heliodorus walking through the Holy of Holies heard a violent commotion that could break mountains; all his satellite fled and hid; Heliodorus alone remained, lifted his eyes, and saw a man of most terrible aspect clothed in gold with shining gems, rushing and leaping toward him.

Considerans autem summus sacerdos

The high priest, fearing lest the king should suspect some mischief had been done to Heliodorus by the Jews, offered a sacrifice of salvation for the recovery of the man. The victim offered was a peace-offering (hostia salutaris), offered by law for the peace and salvation of a person (Leviticus 3).

Heliodorus autem hostia Deo

Heliodorus, after he had offered a sacrifice to God, and made great vows to him who had granted him life, gave thanks to Onias and returned with his army to the king. Gorionides adds that Heliodorus threw himself at the feet of Onias and humbly gave thanks — impelled by gratitude for the life received through Onias.

Testabatur autem omnibus

He testified to all men the works of the great God, which he had seen with his own eyes. Hence it appears that Heliodorus acknowledged the true God of Israel and worshipped him alone. Gorionides asserts that all his soldiers (Macedonians) did likewise. Heliodorus later, seeking the kingdom, treacherously killed Seleucus and made himself king — but was expelled by Antiochus Epiphanes aided by Attalus and Eumenes; hence Antiochus was called Epiphanes (\"illustrious\") because \"he shone out as the champion of the paternal dominion against those who were usurping the kingdom\" (Appian, Syriaca).