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2 Maccabees

About this book

Jason Attacks Jerusalem and Antiochus Plunders the Temple

Chapter 5

1 Now about this time Antiochus made his second invasion into Egypt. 2 It happened that throughout all the city, for almost forty days, cavalry appeared in the midst of the sky in swift motion, wearing robes woven with gold and carrying spears, equipped with troops for battle, drawing swords—⁠ 3 squadrons of cavalry in array, encounters and pursuits of both armies, shaking shields, multitudes of lances, throwing of missiles, flashing of golden trappings, and putting on all sorts of armor. 4 Therefore everyone prayed that the manifestation might have been given for good. 5 When a false rumor had arisen that Antiochus was dead, Jason took not less than a thousand men, and suddenly made an assault upon the city. When those who were on the wall were being routed, and the city was at length nearly taken, Menelaus took refuge in the citadel. 6 But Jason slaughtered his own citizens without mercy, not considering that good success against kinsmen is the greatest misfortune, but supposing himself to be setting up trophies over enemies, and not over fellow countrymen. 7 He didn’t win control of the government, but receiving shame as the result of his conspiracy, he fled again as a fugitive into the country of the Ammonites. 8 At last therefore he met with a miserable end. Having been imprisoned at the court of Aretas the prince of the Arabians, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt. 9 He who had driven many from their own country into exile perished in exile, having crossed the sea to the Lacedaemonians, hoping to find shelter there because they were near of kin. 10 He who had thrown out a multitude unburied had none to mourn for him. He didn’t have any funeral at all and no place in the tomb of his ancestors. 11 Now when news came to the king concerning that which was done, he thought that Judea was in revolt. So, setting out from Egypt in a rage, he took the city by force of weapons, 12 and commanded his soldiers to cut down without mercy those who came in their way, and to kill those who went into their houses. 13 Then there was killing of young and old, destruction of boys, women, and children, and slaying of virgins and infants. 14 In a total of three days, eighty thousand were destroyed, of which forty thousand were slain in close combat, and no fewer were sold into slavery than slain. 15 Not content with this, he presumed to enter into the most holy temple of all the earth, having Menelaus for his guide (who had proved himself a traitor both to the laws and to his country), 16 even taking the sacred vessels with his polluted hands, and dragging down with his profane hands the offerings that had been dedicated by other kings to enhance the glory and honor of the place. 17 Antiochus was lifted up in mind, not seeing that because of the sins of those who lived in the city the Sovereign Lord had been provoked to anger a little while, and therefore his eye was turned away from the place. 18 But had it not been so that they were already bound by many sins, this man, even as Heliodorus who was sent by King Seleucus to view the treasury, would, as soon as he came forward, have been scourged and turned back from his daring deed. 19 However the Lord didn’t choose the nation for the place’s sake, but the place for the nation’s sake.⁠ 20 Therefore also the place itself, having shared in the calamities that happened to the nation, did afterward share in its benefits; and the place which was forsaken in the wrath of the Almighty was, at the reconciliation of the great Sovereign, restored again with all glory. 21 As for Antiochus, when he had carried away out of the temple one thousand eight hundred talents, he hurried away to Antioch, thinking in his arrogance that he could sail on land and walk on the sea, because his heart was lifted up. 22 Moreover he left governors to afflict the race: at Jerusalem, Philip, by race a Phrygian, and in character more barbarous than him who set him there; 23 and at Gerizim, Andronicus; and besides these, Menelaus, who worse than all the rest, exalted himself against his fellow citizens. Having a malicious mind toward the Jews whom he had made his citizens, 24 he sent that lord of pollutions Apollonius with an army of twenty-two thousand, commanding him to kill all those who were of full age, and to sell the women and the boys as slaves. 25 He came to Jerusalem, and pretending to be a man of peace, waited till the holy day of the Sabbath, and finding the Jews at rest from work, he commanded his men to parade fully armed. 26 He put to the sword all those who came out to the spectacle. Running into the city with the armed men, he killed great multitudes. 27 But Judas, who is also called Maccabaeus, with about nine others, withdrew himself, and with his company kept himself alive in the mountains like wild animals do. They continued feeding on what grew wild, that they might not be partakers of the defilement.

Texts in conversation

Compare 2 Maccabees 5:19 and Mark 2:27

Deuterocanon · New Testament

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Summary

In Mark 2, Jesus says the sabbath was made for people, not people for the sabbath, echoing the style of argument in 2 Maccabees 5, which declares that God chose the temple for the people, not the people for the temple.

Passages

2 Maccabees 5:19

Deuterocanon
17 Antiochus was lifted up in mind, not seeing that because of the sins of those who lived in the city the Sovereign Lord had been provoked to anger a little while, and therefore his eye was turned away from the place. 18 But had it not been so that they were already bound by many sins, this man, even as Heliodorus who was sent by King Seleucus to view the treasury, would, as soon as he came forward, have been scourged and turned back from his daring deed. 19 However the Lord didn’t choose the nation for the place’s sake, but the place for the nation’s sake. 20 Therefore also the place itself, having shared in the calamities that happened to the nation, did afterward share in its benefits; and the place which was forsaken in the wrath of the Almighty was, at the reconciliation of the great Sovereign, restored again with all glory.
160–63 BCE (scholarly estimate) Read in 2 Maccabees

Mark 2:27

New Testament
23 Jesus was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat as they made their way. 24 So the Pharisees said to him, “Look, why are they doing what is against the law on the Sabbath?” 25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry— 26 how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?” 27 Then he said to them, “The Sabbath was made for people, not people for the Sabbath. 28 For this reason the Son of Man is lord even of the Sabbath.”
60–75 CE (scholarly estimate) Read in Mark

References

"... Other, more distant parallels to this terse antithetical axiom in the Mekilta can be found in Jewish, Christian, and pagan literature around the turn of the era, but without mention of the sabbath. For example, a chronologically earlier Jewish parallel (early 2d century a.d.) can be found in the Apocalypse of Baruch 14:18: “Man was not created for the world, but the world for man.” Here it is the theme of creation that brings this saying into close proximity to Mark 2:27, though the context in the Syriac Apocalypse of Baruch goes on to point out that the principle it has just enunciated is now being contradicted by the perduring existence of the world while “we” (i.e., the Jews) are perishing. Similarity in form though not necessarily in content can be found in the still earlier statement of 2 Maccabees 5:19: “But the Lord did not choose the people because of the Place [i.e., the Jerusalem temple], but the Place because of the people” ..."
John P. Meier, A Marginal Jew: Rethinking the Historical Jesus, Volume 4: Law and Love (New Haven, CT: Yale University Press, 2009), 332.

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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2 Maccabees 5:19 and Mark 2:27

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