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2 Maccabees

About this book

Heliodorus Is Prevented from Plundering the Temple

Chapter 3

1 When the holy city was inhabited with unbroken peace and the laws were kept very well because of the godliness of Onias the high priest and his hatred of wickedness, 2 it came to pass that even the kings themselves honored the place and glorified the temple with the noblest presents, 3 so that even King Seleucus of Asia bore all the costs belonging to the services of the sacrifices out of his own revenues. 4 But a man named Simon of the tribe of Benjamin, having been made guardian of the temple, disagreed with the high priest about the ruling of the market in the city. 5 When he couldn’t overcome Onias, he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia. 6 He brought him word how that the treasury in Jerusalem was full of untold sums of money, so that the multitude of the funds was innumerable, and that they didn’t pertain to the account of the sacrifices, but that it was possible that these should fall under the king’s power. 7 When Apollonius met the king, he informed him of the money about which he had been told. So the king appointed Heliodorus, who was his chancellor, and sent him with a command to accomplish the removal of the reported money. 8 So Heliodorus set out on his journey at once, ostensibly to visit the cities of Coelesyria and Phoenicia, but in fact to execute the king’s purpose. 9 When he had come to Jerusalem and had been courteously received by the high priest of the city, he told him about the information which had been given, and declared why he had come; and he inquired if in truth these things were so. 10 The high priest explained to him that there were in the treasury deposits of widows and orphans, 11 and moreover some money belonging to Hyrcanus the son of Tobias, a man in very high place, not as that impious Simon falsely alleged; and that in all there were four hundred talents of silver and two hundred of gold, 12 and that it was altogether impossible that wrong should be done to those who had put trust in the holiness of the place, and in the majesty and inviolable sanctity of the temple, honored over all the world. 13 But Heliodorus, because of the king’s command given him, said that in any case this money must be confiscated for the king’s treasury. 14 So having appointed a day, he entered in to direct the inquiry concerning these matters; and there was no small distress throughout the whole city. 15 The priests, prostrating themselves before the altar in their priestly garments, and called toward heaven upon him who gave the law concerning deposits, that he should preserve these treasures safe for those who had deposited them. 16 Whoever saw the appearance of the high priest was wounded in mind; for his face and the change of his color betrayed the distress of his soul. 17 For a terror and a shuddering of the body had come over the man, by which the pain that was in his heart was plainly shown to those who looked at him. 18 Those who were in the houses rushed out in crowds to make a universal supplication, because the place was about to come into dishonor. 19 The women, wearing sackcloth under their breasts, thronged the streets. The virgins who were kept indoors ran together, some to the gates,⁠ others to the walls, and some looked out through the windows. 20 All, stretching out their hands toward heaven, made their solemn supplication. 21 Then it was pitiful to see the multitude prostrating themselves all mixed together, and the anxiety of the high priest in his great distress. 22 While therefore they called upon the Almighty Lord to keep the things entrusted to them safe and secure for those who had entrusted them, 23 Heliodorus went on to execute that which had been decreed. 24 But when he was already present there with his guards near the treasury, the Sovereign of spirits⁠ and of all authority caused a great manifestation, so that all who had presumed to come with him, stricken with dismay at the power of God, fainted in terror.⁠ 25 For they saw a horse with a frightening rider, adorned with beautiful trappings, and he rushed fiercely and struck at Heliodorus with his forefeet. It seemed like he who sat on the horse had complete armor of gold. 26 Two others also appeared to him, young men notable in their strength, and beautiful in their glory, and splendid in their apparel, who stood by him on either side, and scourged him unceasingly, inflicting on him many severe stripes.⁠ 27 When he had fallen suddenly to the ground, and great darkness had come over him, his guards picked him up and put him on a stretcher, 28 and carried him—this man who had just now entered with a great retinue and all his guard into that treasury, himself now brought to utter helplessness, manifestly made to recognize the sovereignty of God. 29 So, while he, through the working of God, speechless and bereft of all hope and deliverance, lay⁠ prostrate, 30 they blessed the Lord who acted marvelously for his own place. The temple, which a little before was full of terror and alarm, was filled with joy and gladness after the Almighty Lord appeared. 31 But quickly some of Heliodorus’s familiar friends implored Onias to call upon the Most High to grant life to him who lay quite at the last gasp. 32 The high priest, secretly fearing lest the king might come to think that some treachery toward Heliodorus had been perpetrated by the Jews, brought a sacrifice for the recovery of the man. 33 But as the high priest was making the atoning sacrifice, the same young men appeared again to Heliodorus, arrayed in the same garments. They stood and said, “Give Onias the high priest great thanks, for for his sake the Lord has granted you life. 34 See that you, since you have been scourged from heaven, proclaim to all men the sovereign majesty of God.” When they had spoken these words, they vanished out of sight. 35 So Heliodorus, having offered a sacrifice to the Lord and vowed great vows to him who had saved his life, and having said farewell to Onias, returned with his army to the king. 36 He testified to all men the works of the greatest God, which he had seen with his eyes. 37 When the king asked Heliodorus what sort of man was fit to be sent yet once again to Jerusalem, he said, 38 “If you have any enemy or conspirator against the state, send him there, and you will receive him back well scourged, if he even escapes with his life; because truly there is some power of God in that place. 39 For he who has his dwelling in heaven himself has his eyes on that place and helps it. Those who come to hurt it, he strikes and destroys.” 40 This was the history of Heliodorus and the keeping of the treasury.

Texts in conversation

Compare 1 Enoch 61:9 and 2 Maccabees 3:24

Pseudepigrapha, Apocalypses · Deuterocanon

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Summary

1 Enoch 61 and 2 Maccabees 3 describe moments where an angelic army gathers under the authority of the “Lord of Spirits.” This unique title appears in Jewish apocalyptic literature to emphasize divine rule over both heavenly and earthly powers.

Passages

1 Enoch 61:9

Pseudepigrapha, Apocalypses
8 And the Lord of Spirits placed the Chosen One on the throne of glory, and he shall judge all the works of the holy above in heaven, and in the balance their deeds shall be weighed. 9 And when he lifts up his face to judge their secret ways according to the word of the Lord of Spirits, and their path according to the way of the righteous judgment of the Lord of Spirits, then they all shall speak and bless with one voice, and glorify, exalt, and sanctify the name of the Lord of Spirits. 10 And He will summon all the armies of the heavens, and all the holy ones above, and the army of God, the Cherubic, Seraphim, and Ophanim, and all the angels of power, and all the angels of principalities, and the Chosen One, and the other powers on the earth and over the water. 11 On that day, they shall raise one voice, and bless and glorify and exalt in the spirit of faith, wisdom, patience, mercy, judgment, peace, and goodness, and shall all say with one voice: 'Blessed is He, and may the name of the Lord of Spirits be blessed forever and ever.'
300 BCE – 100 CE (scholarly estimate) Read in 1 Enoch

2 Maccabees 3:24

Deuterocanon
21 Then it was pitiful to see the multitude prostrating themselves all mixed together, and the anxiety of the high priest in his great distress. 22 While therefore they called upon the Almighty Lord to keep the things entrusted to them safe and secure for those who had entrusted them, 23 Heliodorus went on to execute that which had been decreed. 24 But when he was already present there with his guards near the treasury, the Sovereign of spirits and of all authority caused a great manifestation, so that all who had presumed to come with him, stricken with dismay at the power of God, fainted in terror. 25 For they saw a horse with a frightening rider, adorned with beautiful trappings, and he rushed fiercely and struck at Heliodorus with his forefeet. It seemed like he who sat on the horse had complete armor of gold.
160–63 BCE (scholarly estimate) Read in 2 Maccabees

References

"... Paul was at pains to emphasize the spiritual and wicked nature of these powers. In Ephesians 1:21, he states that the resurrected and enthroned Christ is seated above all archē kai exousia kai dunamis kai kuriotētos kai pantos onomatos (“rule and authority, power and dominion, and every title that can be given”, NIV). And this elevation to the highest place of honour applies “not only in the present age but also in the one to come”. The supreme exaltation of Christ is therefore complete in both time and space, both vertically and horizontally. Archē, which is translated by the NIV as “rule” and by the KJV as “principality”, means the beginner or first person, chief, the original or active cause of something in a place. It occurs only once in the Septuagint, in Jeremiah 13:18 where it is associated with the king, queen mother, greatness and glory. In this sense, archē is related to political rule and authority, which influences human events, actions and belief systems. The term is however used in the pseudepigraphic book of 2 Enoch 20-22 for angelic beings. 2 Enoch 20:1, for example, lists four of the terms used by Paul in Ephesians 1:21 among ten ranks of angels in the seventh heaven. Similarly, 1 Enoch 61:10 describes how “the Lord of Spirits” will “summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubic, Seraphim and Ophannim, and all the angels of power, and all the angels of principalities” (compare 2 Mac 3:24, Testament of Levi 3). Hendrik Berkhof is therefore also right when he concludes that in the inter-testamental apocalyptic literature, archē is used for the “classes of angels located in the lower and higher heavens” ..."
Annang Asumang, Powers of Darkness: An Evaluation of Three Hermeneutical Approaches to the Evil Powers in Ephesians (Conspectus: The Journal of South Afrian Theological Seminary, Vol. 5, 2008), 1–19.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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1 Enoch 61:9 and 2 Maccabees 3:24

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