2 Maccabees — Chapter 4

Simon ille qui prodiderat

But Simon, who had been the betrayer of the money and his country, spoke ill of Onias, as if he had terrified Heliodorus, and had been the promoter of these evils. The audacity of sycophants and traitors: they dare to accuse innocent men of the very crimes they themselves committed, covering their own villainy with another's guilt. Simon, who had betrayed the treasury to Apollonius and thereby brought Heliodorus and danger upon the city, now accused the innocent Onias of being the real instigator of the trouble.

Pertingente autem simultate

But when the contention grew so violent, that even murders were committed by some of the partisans of Simon… The rivalry between Simon and Onias escalated to bloodshed. Lapide notes: rivalry for ecclesiastical office and honour has always been a root of violence and murder. The history of the pseudo-pontificate of Jason and Menelaus is a supreme example of simony in its most destructive form.

Post hujus mortem cum

After the death of Seleucus, Antiochus, who was called the Noble (Epiphanes), took possession of the kingdom. Antiochus Epiphanes is called \"Nobilis\" (Greek Epiphanes = illustrious) by the Gentiles on account of his deeds, but more truly is called by Polybius and others Epimanes (= mad and insane), as was noted in Book I. His reign brings the great persecution of the Jews.

Promittens Antiocho trecentos

Having promised to the king three hundred and sixty talents of silver, and from some other revenues eighty talents, and besides this, a hundred and fifty if he might have authority to set him up a place for exercise. Jason purchased the high priesthood from Antiochus Epiphanes with a great sum of money — thereby becoming a simoniac pseudopontifex. By just divine judgment he himself was expelled from the pontificate in the same manner: as he had purchased it with money, so Menelaus outbid him, and Jason lost both pontificate and homeland.

Quibus positis more Graecanico

Having obtained these things, and gotten authority over his countrymen, Jason immediately converted his fellow citizens to the manner of the heathens. Jason was the first to introduce Greek customs into Jerusalem — the gymnasium, the ephebate (school for youths), the Greek petasus (hat), and Greek dress. The priesthood and the sacred ministry were then contemned and neglected, while all the young men ran to wrestling-exercises. The petasus was the wide-brimmed hat worn by Greek athletes, here becoming a symbol of apostasy from Jewish customs. This is what the innovators of every age do: under pretence of culture, they introduce pagan customs and cast off the sacred rites and discipline of religion.

Dissolvebatque legitimas civium

And he made void the lawful ordinances of the citizens, and abolished the institutions established according to the law. Jason abolished the privileges granted to the Jews by Antiochus the Great, preserved by John the father of Eupolemus who had conducted the great embassy to Rome for friendship and alliance (1 Maccabees 8:17). One impious man overthrew in a moment what had been gained through long labour and public service.

Tanta autem erat graecizandi

There was such an eager desire of a foreign and Greek mode of life, and an admission of foreign customs. The youth were so inflamed with desire for Greek customs that even the priests neglected their duties at the altar, despised the divine ministry, and hastened to the wrestling-floor. Lapide warns: when the guardians of religion are themselves corrupted by worldly fashions and pleasures, the whole people follow into ruin.

Post triennii vero spatium

After the space of three years, Jason sent Menelaus…to carry the money to the king and to conduct the negotiations about necessary affairs. Menelaus, sent by Jason to pay tribute money to Antiochus, used the opportunity to outbid Jason and purchase the high priesthood for himself with a larger sum — thus driving out Jason. This is the classic pattern of simony: one simoniac displaced by a greater simoniac. Menelaus was not even of the priestly tribe (he was of the tribe of Benjamin like his brother Simon), making him doubly sacrilegious — both in the manner of obtaining the office and in his personal unworthiness.

Accidit autem per idem tempus

But it happened that the Tarsians and the Mallotas raised a sedition, because they were given as a present to Antiochis, the king's concubine. The justice of God is displayed throughout this chapter: those who pursue ambition and gain by sacrilegious means are beset by revolts, conspiracies, and violent ends. The sedition provided the occasion for Antiochus to leave Andronicus in charge at Antioch — the very Andronicus who would murder Onias.

Quam ob causam Menelaus

For which cause Menelaus, taking Andronicus apart, requested him to kill Onias. Onias had rebuked Menelaus publicly for stealing the sacred vessels, so Menelaus conspired to have him murdered. Andronicus, bribed with gifts, treacherously lured Onias out from the right of asylum he had taken at the sanctuary of Daphne near Antioch — renowned for its grove of Apollo and Artemis and for its absolutely inviolable asylum — and killed him there. The right of asylum in holy places was universally recognised even by pagans; to violate it was considered an unparalleled impiety.

Propter quod non solum Judaei

For this cause even the Jews and Greeks were sore displeased, and were indignant at the unjust murder of the man. The universality of the moral outrage — felt even by pagans — proves both the eminence of Onias and the impiety of the crime. Even those outside the faith recognised a manifest injustice.

Ita Deus per eum qui occiderat

God therefore repaid him with the punishment he deserved. By a most just divine judgment, Antiochus with his own hand struck Andronicus and put him to death — leading him first naked through the city stripped of his purple, and executing him in the very spot where Onias had been murdered. The execution in the place of the crime was an eloquent sign of divine retribution.

Post haec autem plurima

But after many sacrileges were committed by Menelaus in the city…Lysimachus committed many acts of sacrilege. Menelaus used his brother Lysimachus to steal and sell the golden vessels of the temple. When the people of Jerusalem rose in anger at the repeated sacrileges, Lysimachus armed three thousand men against them; the people, using whatever came to hand (dust, stones, sticks), put the sacrilegious forces to flight and killed Lysimachus himself near the treasury.

Contra Menelaum autem accusatio

Now when complaint was made against Menelaus before Antiochus. The elders of Jerusalem brought formal accusation against Menelaus before Antiochus at Tyre. Antiochus, bribed by Menelaus with money taken from the temple vessels, set aside the charges and condemned the innocent elders to death. Thus is the judgment of tyrants corrupted by money. Lapide notes: Ptolemaeus son of Dorymenes, who brought about this perverse judgment, is later punished by God's justice (chapter 10).

Eos qui scelus perpetrassent

Accordingly he released those that were the cause of all the evil; even those wicked men he freed. The innocent are condemned, the guilty acquitted — the very inversion of justice. Lapide develops the moral on the corrupting power of bribery upon judicial authority, citing the Roman jurists on the duties of a just judge.

Propter hoc etiam Tyrii

For this cause, even the Tyrians were indignant at this, and provided nobly for the burial of those who had been put to death. The men condemned by Antiochus at Menelaus's instigation — entirely innocent — were buried with honour by the citizens of Tyre. This act of decency by pagans stands as a rebuke to the impious Antiochus.