2 Maccabees — Chapter 6

Non post multum tempus

Not long after, the king sent a certain old man of Antioch to compel the Jews to depart from the laws of their fathers. Antiochus's campaign to extirpate the Jewish religion is here described systematically. Lapide calls this the most dreadful persecution the Jewish people had endured — worse than the Egyptian slavery, worse than the Babylonian captivity — because it was directed not merely at the body but at the soul and the very existence of the true religion.

Et contaminare templum

And to pollute the temple in Jerusalem, and to call it the temple of Jupiter Olympius. Heathen sacrifices, prostitution in the holy courts, and forbidden offerings were introduced. The violation of a sacred place is the gravest act of impiety in Lapide's theological framework — an injury to God himself who chose to dwell there. The examples of Heliodorus (chapter 3) and Antiochus himself (chapter 9) demonstrate that God does not permit such outrages to pass unpunished.

Cogebantur etiam in die natali

On the birthday of the king they were forced to go about with garlands of ivy, in honour of Bacchus. Not only was the temple polluted, but Jews were compelled to participate in pagan feasts — forced to crown themselves with ivy (sacred to Bacchus) and walk in procession at pagan festivals. This compelled apostasy shows the diabolic thoroughness of Antiochus's persecution: he wished not merely to kill Jews, but to make them apostates.

Per civitates autem Graecias

There went out a decree by the neighbouring cities of the heathens. The persecution was extended to all Jews in the Greek cities near Judea, who were also compelled to participate in pagan sacrifices. Lapide calls this a type and foreshadowing of the future persecution of Antichrist.

Qui etiam in speluncis latitabant

And those who had gone to hide in dens and caves to keep the seventh day secretly, were discovered by Philip, and were all burnt together, because they did not defend themselves through fear of breaking the glory of the most holy day. These Jews allowed themselves to be burned alive rather than break the Sabbath by fighting — an act that Judas Maccabeus would later forbid (1 Maccabees 2:41). Lapide: this is an example of misguided zeal exceeding what the law requires; but also of astonishing fidelity to the divine commandment, which shames Christians who break God's law for the slightest worldly advantage.

Eleazarum quemdam de primis

Eleazar, one of the principal scribes, a man advanced in years and of a comely countenance, was pressed to open his mouth and eat swine's flesh. The martyrdom of Eleazar the elderly scribe: a man of distinguished learning, advanced age, and noble appearance, he was pressed to eat swine's flesh (absolutely forbidden by the Law) and so apostatize. He refused with complete clarity. Lapide praises Eleazar as the perfect type of the learned elder: not only knowing the law but keeping it unto death. His martyrdom preceded and inspired the seven brothers and their mother.

Praesumendo eo quod porcina

Choosing a glorious death rather than a hateful life. Eleazar chose death, because a life preserved by apostasy is not life but a living death — the death of the soul is far worse than the death of the body. Lapide develops this theme at length, citing the Fathers on the proper hierarchy of goods: soul before body, virtue before life, God before all created things.

Pro aetate autem et senio

Making answer according to his age and the dignity of his excellent life…he said straightway. Eleazar's response is a masterpiece of dignified courage: he refuses the king's command on the grounds that the divine law is absolutely binding, and that no human authority can dispense from it. This is the proper response of the Christian martyr who recognises the absolute priority of God's authority: \"We must obey God rather than men\" (Acts 5:29).

Nunc autem iram legis

But now, being ready to suffer, I will endure the bitterness of pains, and not permit those wicked pains to prevail against my soul. Eleazar's declaration: he knows his torture will be severe, but chooses it freely, with full understanding — not driven by passion but from a rational and free choice of the greatest good. Lapide calls this \"martyrdom of the will\" — the inner consent that makes suffering meritorious before God.

Relinquens exemplum virtutis

Leaving an example of virtue and fortitude to the young. Eleazar's death is explicitly for the instruction and strengthening of the young. This pedagogical function of martyrdom is emphasised by Lapide: the witness of those who die for God teaches the living that the faith is worth dying for, sustaining the community through persecution.

In doloribus autem constitutus

Thus he died, leaving his death for an example of noble courage and a memorial of virtue. Eleazar's death is the foundation of a tradition of martyrdom. Lapide compares it to the death of Socrates (who died for philosophy) and finds it far superior, since Eleazar died for divine truth rather than mere human wisdom.