2 Maccabees 2 Commentary

“Which when Jeremy perceived, he blamed them, saying, As for that place, it shall be unknown until the time that God gather his people again together, and receive them unto mercy.”

Mercy. Whether the ark, &c., were in the second temple, as this seems to insinuate, has been much debated. The negative seems best established and these promises refer to the Messias, prefigured by the ark. God wished to withdraw the Jews by degrees from their attachment to these sensible things, and to raise their minds to those of a more spiritual nature. (St. Ambrose) (Rupert, &c.) (Calmet, Diss.) — Salien (the year [of the world] 3609) proves at large, that the ark was discovered at the same time as the sacred fire. (Menochius) — Yet Josephus (Jewish Wars vi. 6.) testifies, that nothing was found in the holy of holies when the Romans took it. Hence others think that the ark will be produced to the Jews by Enoch and Elias. (Ribera, in Aggeus i.) (Tournemine) — The first opinion gives most satisfaction. When Christ collected his disciples, he received testimony from the Father and from the Holy Ghost in a bright cloud. The figures of the law are at an end, and there will be no need of restoring them at the consummation of all things. (Haydock)

“It was also declared, that he being wise offered the sacrifice of dedication, and of the finishing of the temple.”

Treated. Greek, “He was manifested, and like one possessing wisdom, he,” &c. (Haydock) — On this occasion, Solomon chiefly displayed his wisdom, praying aloud.

“And as when Moses prayed unto the Lord, the fire came down from heaven, and consumed the sacrifices: even so prayed Solomon also, and the fire came down from heaven, and consumed the burnt offerings.”

As. Both dedications lasted eight days, and fire descended, Leviticus ix. 23., and 2 Paralipomenon vii. 1.

“And Moses said, Because the sin offering was not to be eaten, it was consumed.”

Consumed. He alludes to what Moses said after the death of Nadab, Leviticus x. 16. (Calmet) — Fire consumed the sin-offering as well as the rest.

“The same things also were reported in the writings and commentaries of Neemias; and how he founding a library gathered together the acts of the kings, and the prophets, and of David, and the epistles of the kings concerning the holy gifts.”

Set down. Greek, “explained.” — Books. The Scriptures were not lost. (Menochius) — Perhaps before this time no complete collection of them had been made. Esdras would point out and help to discover what had been written. (Calmet) — The senate of the nation was also present. (Simon Crit. i. 1.) — David: the psalms. All the other books may be designated under the name of prophets. (Haydock) — Kings; Cyrus, &c., 1 Esdras vi. 3., &c. Josephus has inserted many such letters in his work. They were like the title-deeds of the nation. (Calmet) — And. Greek, “regarding the presents;” anathematon. (Haydock)

“In like manner also Judas gathered together all those things that were lost by reason of the war we had, and they remain with us,”

Judas. This seems to be the Essene, who with others wrote this epistle; (chap. i. 10.; Worthington) or rather (Haydock) the Machabee, who was as solicitous to preserve the sacred books as Antiochus was to destroy them, 1 Machabees i. 59., and ii. 48. It is said that another assembly met to admit such books into the canon as had been written since the days of Nehemias.

“Wherefore if ye have need thereof, send some to fetch them unto you.”

Things, collected by Judas. The Bible had been translated into Greek before. But some records might still be wanted by the Jews in Egypt. (Calmet)

“Whereas we then are about to celebrate the purification, we have written unto you, and ye shall do well, if ye keep the same days.”

The purification. This is the feast of the purifying or cleansing of the temple, (Challoner) the 25th of Casleu, chap. i. 9, 18.

“As he promised in the law, will shortly have mercy upon us, and gather us together out of every land under heaven into the holy place: for he hath delivered us out of great troubles, and hath purified the place.”

Place. They had now liberty to return. What, therefore, can they mean but the coming of the Messias, who was shortly expected? (Calmet) — Many Jews at this time were scattered in other countries, and did not chose to return, like those of Egypt. The people of Judea wish all would live together, as they had done under Solomon. (Haydock)

“Now as concerning Judas Maccabeus, and his brethren, and the purification of the great temple, and the dedication of the altar,”

Place. Read chap. xv. 38. After the author had written this appendix to the former book, he resolved to add an epitome of the history. Hence in this preface he informs us of the subject, method, reason, and diligence of his short work, ver. 20, 24, 5[25], 6[26], 9[29]. (Worthington) — This piece is very elegant, and contains several rules for writing history. The author was a Jew as well as Jason, ver. 24.

“And recovered again the temple renowned all the world over, and freed the city, and upheld the laws which were going down, the Lord being gracious unto them with all favour:”

Manifestations: heavenly apparitions, chap. iii. 25., and v. 2. (Calmet)

“We have been careful, that they that will read may have delight, and that they that are desirous to commit to memory might have ease, and that all into whose hands it comes might have profit.”

Multitude. Greek also, “confusion of numbers, and the difficulty attending those who wish to dive into eiskukleisthan, (Haydock) or to include much (Calmet) historical relations on account of the quantity of matter.” (Haydock)

“Even as it is no ease unto him that prepareth a banquet, and seeketh the benefit of others: yet for the pleasuring of many we will undertake gladly this great pains;”

No easy task, &c. The spirit of God, that assists the sacred penman, does not exempt them from labour in seeking out the matter which they are to treat of, and the order and manner in which they are to deliver it. So St. Luke wrote the gospel, having diligently attained to all things, Luke i. 3. (Challoner) — This evangelist had to inquire of others. (Worthington) — Inspiration preserves from all danger of mistake. When something future is revealed, there is less difficulty, as God must then dictate the very words. Hence Jeremias wrote with the utmost ease, as Baruch testified, Jeremias xxxvi. 18, 32. (Haydock) — The prophets had, therefore, only to write or speak from the mouth of God. Others were excited by him to treat of history, &c., and were preserved from error, but not from labour. (Bellarmine, Verb. i. 15.) — In vain then do our adversaries attempt to prove that this book is not inspired. (Menochius)

“Leaving to the author the exact handling of every particular, and labouring to follow the rules of an abridgement.”

Others. Greek, “have no easy task, so,” &c. (Haydock) — He alludes to the custom of choosing a master of the feast, who had to strive to give general satisfaction, Ecclesiasticus xxxii. 1., and Esther i. 8. (Calmet)

“For as the master builder of a new house must care for the whole building; but he that undertaketh to set it out, and paint it, must seek out fit things for the adorning thereof: even so I think it is with us.”

Authors. Greek, “the writer.” (Haydock) — Jason resembles an excellent painter, of whose work we desire to give a copy (Calmet) in miniature, (Haydock) relying entirely on his veracity. (Sa) — Yet as the Church esteems this work to be canonical, what is extracted must be true, and inspired, though the writer seems not to have known that he had such a privilege. God might still guide his pen. (Menochius) — The original might also be the work of a sacred writer, as many such appear to have been lost. If it were not, what is here selected cannot be questioned. St. Paul quotes some passages even from heathen poets, which in those cases were true, and thus became part of the word of God. (Haydock)

“To stand upon every point, and go over things at large, and to be curious in particulars, belongeth to the first author of the story:”

Master. Such is Jason. I only paint some parts. (Calmet) — Paint. Greek, “to burn in and represent to the life, must,” &c. (Haydock) — The ancients painted the walls, preparing them by fire, &c. (Vitruvius vii. 5.; Josephus, Antiquities xvii. 12.) (Calmet)

“Here then will we begin the story: only adding thus much to that which hath been said, that it is a foolish thing to make a long prologue, and to be short in the story itself.”

Nice. Greek exergastikon, “elaborate disquisitions.” Both must equally seek the truth: but long details are not expected in abridgments as they are in a full history. (Haydock)

Itself. The account of Alexander [the Great] should be read next, 1 Machabees i. (Worthington)