Synopsis of the Chapter
Antiochus Epiphanes, repulsed by the Persians, and hearing that his forces were defeated by Judas, falls ill from grief and dies. Then in verse 17, Lysias installs his son Antiochus Eupator in his place. Judas besieges the citadel of Zion; against him Eupator is stirred up by apostates, and brings into battle one hundred thousand infantry and twenty thousand cavalry with 32 elephants. In verse 42, Judas fights bravely against them, and Eleazar, going under the royal elephant and striking it, is crushed by it as it falls. Then in verse 49, Eupator besieges Beth-zur and takes it by famine, and would have done the same to the fortress that Judas had erected on Mount Zion, had he not been called away to Antioch against Philip. Therefore he made peace with the Jews, but soon broke it.
Verse 1: And King Antiochus ¶
1. AND KING ANTIOCHUS (Epiphanes, with whom Judas and the Jews had hitherto been in contention and war. He therefore went to) ELYMAIS (which was known by another name as Persepolis, that is, the city of the Persians, indeed their capital, 2 Maccabees 9, to plunder) THE WEALTHY TEMPLE IN IT — dedicated to Venus; but he was repulsed by the citizens. For the Hebrews call Persia 'Elam,' whence they call the Persians Elamites, and Elymais, which the Greeks call Persepolis. So in Hebrew, Beth-shemesh is called by the Greeks Heliopolis, and by the Latins 'City of the Sun.' So Simon is called in Hebrew Chananæus, in Greek Zelotes, in Latin Æmulator. Furthermore, Appian asserts that this temple was dedicated to Venus, although Josephus and St. Jerome (on Daniel chapter 8) think it was dedicated to Diana, while Justin, Book 32, says it was for Jupiter Dindymaeus.
Verse 4: He Returned To Babylon ¶
4. HE RETURNED TO BABYLON — and there died of grief in the twelfth year of his reign, which was the 149th year of the Greeks. His death is described at length in Book II, chapter 9.
Note: 'He returned' means he began to return, he set out for Babylon, but did not reach it, for he died in the mountains of Persia and Media near Ecbatana, as is said in Book II, chapter 9, verses 3 and 27. Therefore 'returned' signifies an action begun, not completed. Hence for the Greek anostrepsas (he returned), the Vatican and Royal Greek texts have apostrepsai (to return, or that he might return), that is, he departed from there heading back to Babylon, as Vatablus translates. Therefore Pererius (on Daniel chapter 11) and Salianus think Antiochus died in the mountains of Media, although Serarius prefers that he began to be gravely ill there but died in Babylon.
Verse 7: And That They Had Pulled Down ¶
7. AND THAT THEY HAD PULLED DOWN (Judas and the Jews) THE ABOMINATION (that is, the abominable idol of Jupiter Olympius, which Antiochus had placed upon the altar in the temple): AND THEY HAD SURROUNDED THE SANCTUARY (that is, the holy place, or the holy temple) WITH WALLS.
Verse 12: But Now I Remember The Evils ¶
12. BUT NOW I REMEMBER THE EVILS. — Behold, conscience convicts the wicked man, so that he recognizes that he is being tormented and driven to death on account of his crimes and sacrileges committed against God, the temple, and the Jews. How true is the saying: 'Conscience is a thousand witnesses!' This is evident in Cain, a wanderer and fugitive for the murder of his brother Abel (Genesis 4); in the brothers who sold Joseph (Genesis 42:21); in Judas the traitor (Matthew 27:4). For when punishment presses, conscience immediately recalls the guilt to the mind as the cause of the punishment, and chastises and strikes it with its own reproach.
Verse 15: And He Gave Him ¶
15. AND HE GAVE HIM (Philip, his intimate friend) THE DIADEM AND HIS ROBE AND HIS RING — so that he might bear these, as the royal insignia, to his son Antiochus Eupator, a boy, and might educate and guide him as a tutor, and arrange for him to succeed in the kingdom, so that he himself would reign, lest Demetrius his cousin should invade the kingdom — as indeed he actually did.
Verse 17: And Lysias Learned That King Antiochus ¶
17. AND LYSIAS LEARNED THAT KING ANTIOCHUS (Epiphanes) HAD DIED, AND HE APPOINTED (that is, proclaimed as king) HIS SON ANTIOCHUS (nine years old, says Appian in his Syriaca) TO REIGN, AND CALLED HIS NAME EUPATOR — that is, born of a good and fortunate father, sprung from a great lineage; the generous and illustrious son of Epiphanes, that is, the illustrious father. So eupatria means a nobly-born daughter. And eupatridai was the name given by Theseus to the nobles of Athens, as Plutarch attests in his Life of Theseus, who also in his Life of Publicola calls the Roman Patricians eupatridai, and Budaeus attributes the same name in his epistles to the Venetian Doctors. Differently Pagninus in his Hebrew Names says: 'Eupator' means the same as 'good father,' that is, a good prince. For such a one loves his subjects as children, and shows himself benign and beneficent toward them as a father. The former etymology seems more fitting and true. For the Syrians, says Appian in his Syriaca, added the surname Eupator to Antiochus on account of his father's virtue, as if they were saying he was fortunate to have had such a father.
Verse 18: And Those Who Were In The Citadel ¶
18. AND THOSE WHO WERE IN THE CITADEL — that is, the soldiers of Antiochus occupying the citadel of Zion, knowing that Judas was absent with his forces, continually sallied forth and harassed the few garrison soldiers whom Judas had stationed in the neighboring citadel set up to restrain them; indeed they HAD HEMMED IN ISRAEL AROUND THE HOLY PLACES (so that they dared not set foot outside their own citadel and the temple; and by this means there was continually increased) THE SUPPORT OF THE GENTILES — that is, the strength and power of the followers of Antiochus. Therefore Judas with his entire army besieged them and the citadel of Zion in the year 150 of the Greeks, which was the second year of Eupator.
Verse 21: And Some Impious Men Of Israel Joined Themselves To Them ¶
21. AND SOME IMPIOUS MEN OF ISRAEL JOINED THEMSELVES TO THEM — envying the glory of Judas, who therefore went to King Antiochus Eupator, inciting him to crush Judas, hoping that they would be substituted in Judas's place by him, so that they would be the prefects and lords of Judea. These were therefore apostates and traitors of Israel.
Verse 28: And The King Was Angry ¶
28. AND THE KING WAS ANGRY — Antiochus Eupator, a young man, indeed a boy, stirred up by Lysias and his advisors, who therefore assembled against Judas one hundred thousand infantry and twenty thousand cavalry with 32 elephants that were TRAINED FOR BATTLE.
Verse 31: And They Went Out ¶
31. AND THEY WENT OUT (the Jews besieged in their citadel of Beth-zur) AND BURNED THEM (the siege engines erected by Eupator against them) AND FOUGHT BRAVELY — valiantly defending themselves and their Beth-zur.
Verse 34: And They Showed The Elephants The Blood ¶
34. AND THEY SHOWED THE ELEPHANTS THE BLOOD (the juice or liquid, namely the red liquid like blood) OF GRAPES AND MULBERRIES (from the mulberry tree) TO EXCITE THEM FOR BATTLE — so that upon seeing what appeared to be blood, they would be aroused and maddened to shed the blood of the enemy. For although elephants, bulls, and lions do not need this provocation when they see dragons and other hostile animals, they do need it in the combat of men, for they have no natural antipathy toward humans.
Furthermore, that these elephants were enormous and most powerful is evident from the fact that they were Indian; for they had an Indian driver. Indian elephants are the largest and strongest, and far surpass the African, as Livy attests in Book 37. Again, from the fact that each elephant carried on its back a tall and strong tower with 32 armed men and an abundance of weapons and arms. Moreover, five hundred horsemen attended each elephant, so that 32 elephants had altogether sixteen thousand horsemen fighting with and for the elephants. All the greater was the valor of Judas and the Jews in bravely fighting against such monsters.
In addition, one thousand foot soldiers attended each elephant, so that 32 elephants were attended by 32 thousand infantry. Note first that the ancients used elephants, and the Indians still use them in battles for the reasons that Vegetius recounts in Book III of his Military Art, chapter 24: 'Elephants,' he says, 'disturb both men and horses in battles by the size of their bodies, the terror of their trumpeting, and the novelty of their appearance. King Pyrrhus was the first to bring them against a Roman army in Lucania. Afterward Hannibal in Africa, King Antiochus in the East, and Jugurtha in Numidia had them in great numbers, against whom various types of weapons were devised.' To these add first the stench, which in elephants is so strong that the horses of the enemy, unable to bear it, flee unless they have previously been accustomed to it; second, that the elephant is more docile than other animals, to such a degree that it comes very close to the docility, prudence, and sagacity of humans, as Pliny teaches in Book 8, chapter 11, and Aristotle in Book 9 of the History of Animals, chapter 46. It is therefore taught to fight, and how to conduct itself in battle, and what duties to perform. Aelian recounts these in Books 12 and 22. Third, that elephants, like bulls, are irritated, maddened, and excited by the sight of blood to charge the enemy, as Valesius teaches in his Sacred Philosophy, chapter 82. On the other hand, our Sanchez thinks that the blood-red color of grapes and mulberries was shown to the elephants so that they would remember that they had been cured of wounds by this juice, and that if wounded in battle they would again be cured. For Aelian, Book 11, chapter 7, Arrian, and Strabo report that the wounds and diseases of elephants are cured by their keepers with dark wine. This aptly accords with the tropological sense. For if the blood of the grape inflames the elephant, so that mindful of the benefit and cure received through it from its master, it fights for him and rushes upon swords and spears, what ought we to do as we gaze upon Christ, who for us poured out all His blood and His life upon the cross? Aelian adds, in Book 3 on Animals, that wine is given to elephants to drink, so that inflamed by it and as if intoxicated, they rush upon swords and weapons. The same was done among the Jews, as he teaches in 3 Maccabees, chapter 5: 'Hermon, the commander of the elephants, ordered that on the next day incense in large handfuls mixed with a great quantity of unmixed wine should be given as drink to all five hundred elephants, so that being driven wild by the abundant drink, they might be let loose to bring death to the Jews.' For incense mixed with wine dulls the senses and casts them into a stupor. So wine drunk by bulls and other animals makes them spirited and bold, indeed fierce and furious, so that they charge at anyone in their path.
Verse 35: One Thousand Men Stood By Each Elephant ¶
35. AND ONE THOUSAND MEN IN COATS OF CHAIN MAIL STOOD BY EACH ELEPHANT — which were joined together by rings or hooks like a net, whence they were called 'hooked' and 'scaled' armor. Goliath wore such armor when he fought his duel with David (1 Samuel 17:5).
Verse 36: Wherever The Beast Was, They Were There ¶
36. THESE WERE WHEREVER THE BEAST WAS, THEY WERE THERE BEFOREHAND — that is, these thousand men, since they could not match the speed of the elephant's stride, went ahead of the elephant. Therefore before the time that the beast arrived at a certain place, they had already preceded it to the same spot; for when they saw the beast heading for a certain place, they ran ahead by shorter and more direct paths, and got there before the beast.
Verse 37: And Strong Wooden Towers Were On Them ¶
37. AND STRONG WOODEN TOWERS WERE ON THEM — having their own ramparts and breastworks, by which they were 'protecting' both the soldiers themselves and their engines.
AND UPON EACH (tower) VALIANT MEN (that is, strenuous and most powerful), THIRTY-TWO WHO FOUGHT FROM ABOVE (against the enemies below, and thus easily struck them down): AND AN INDIAN DRIVER (director) OF THE BEAST — hence it is clear that these elephants were Indian, which are far larger and stronger than African ones; for the latter can barely carry six or seven armed men. So say Gesnerus and Aldrovandus in their work on elephants, citing Livy, Pliny, Solinus, and others.
Verse 39: The Sun Shone On The Golden Shields ¶
39. AND WHEN THE SUN SHONE ON THE GOLDEN AND BRONZE SHIELDS, THE MOUNTAINS GLEAMED FROM THEM (both because this army distributed in its ranks, with the sun reflecting off their shields, appeared to those watching to present as many mountains shining with bronze and gold; and because these ranks were in the valleys, as the Greek has it; therefore from the valleys the gleam excited on the shields by the rays of the sun was reflected onto the neighboring mountains, so that they appeared wholly brilliant and resplendent), LIKE TORCHES OF FIRE — that is, lit and ablaze, especially because, as follows, part of the royal army marched over the mountains and part through the valleys. St. Ambrose, Book I of Offices, chapter 41, refers this to the elephants: 'For these,' he says, 'at the rising of the sun, gleamed like certain mountains with the flash of arms, as if with blazing torches.'
Verse 42: And Six Hundred Men Of The King'S Army Fell ¶
42. AND SIX HUNDRED MEN OF THE KING'S ARMY FELL. — Judas therefore at the very beginning of the battle struck down six hundred soldiers of Antiochus, and soon afterward four thousand, as is stated in Book II, chapter 13, verse 18.
Verse 43: And Eleazar The Son Of Saura Saw One Of The Beasts ¶
43. AND ELEAZAR THE SON OF SAURA SAW ONE OF THE BEASTS. — This Eleazar was the brother of Judas Maccabeus, says Josephus (chapter 11, verse 5); he was surnamed Avaron or Abaron, whence instead of 'Saura' Josephus reads Auran, and the Codex of Basil has Abaran. For in the Greek there is no 'son' (tou), but simply 'Eleazar Avaran.' Hence Vatablus translates: 'Eleazar, who is called Avaran, that is, the strong one of them.' So also Gorionides, Serarius, Salianus, and others. Gorionides adds that he attacked the elephant at the urging of his brother Judas. Hence no further mention is made of Eleazar as a brother of Judas, as is done for Jonathan, Simon, and John, brothers of Judas. It seems therefore that this Eleazar was the brother of Judas, who here nobly perished under the elephant.
You will ask: How then does the Vulgate have 'the son of Saura'? I reply that Eleazar was the son of Mattathias, who was surnamed 'Saura,' or as the Greek has it, Avaran, or Abaran, that is 'the strong one of them.' For he was the first to raise the standard of courage against Antiochus. Furthermore, Mattathias transferred this surname Abaron to his son Eleazar on account of his outstanding courage of mind and body. For the Hebrews were polyonymous and obtained many names, or rather surnames, from various gifts or events: perhaps from the Hebrew seabbiron or seavaran, meaning 'one who has strength,' the name 'Saura' was formed by contraction, just as in Genesis 49 instead of Shilo (that is, the Messiah), the Septuagint read Selo, meaning 'those things which belong to Him,' namely to Christ — that is, the eternal kingdom and eternal glory. For in a similar manner we see many proper names contracted, indeed corrupted and distorted by use. Sanchez however denies that this Eleazar was the brother of Judas.
Verse 44: And He Gave Himself ¶
44. AND HE GAVE HIMSELF (to fight against the elephant, and therefore to certain death, with this primary purpose) TO DELIVER HIS PEOPLE from the invasion of King Antiochus Eupator; and secondarily, to) ACQUIRE FOR HIMSELF AN EVERLASTING NAME — both on earth among men, that he might by his example incite them to similar heroic deeds, and more importantly in heaven before God and the holy Angels. And he achieved both. For as St. Ambrose says in the passage soon to be cited: 'The king, terrified by the bravery of one man, sued for peace.'
Verse 46: And He Went Under The Feet Of The Elephant ¶
46. AND HE WENT UNDER THE FEET OF THE ELEPHANT — to pierce its belly, and so make it fall, and by its fall crush the king, though he knew that he himself would also be crushed. He therefore directly intended to kill the king, but indirectly intended to allow himself also to be crushed by the same fall, without which he could not kill the king. So soldiers in battle vie for the first position, to be the first to leap into a city or upon the enemy, even though they know that most of them will fall and perish, and they consider this death to be their glory. So Samson, shaking the pillars, brought down the house to bury the lords of the Philistines in the ruins, even though he knew the same ruins would bury him (Judges 16:29). See what was said there. For this reason St. Ambrose, St. Gregory, Serarius, Salianus, and others everywhere praise Eleazar for his strength and zeal. Xenophon narrates a similar deed in Book 7 of the Cyropaedia about a man who, by piercing the belly of Cyrus's horse, threw Cyrus down. Hear St. Ambrose, Book I of Offices, chapter 40: 'How great then was the virtue of his soul — first, that he did not fear death; then, that surrounded by legions of enemies, he rushed upon the densely packed foe, penetrated the middle of the column, and fiercer with contempt of death, throwing away his shield, with both hands went under and sustained the bulk of the wounded beast; then crept beneath it, to strike with a fuller blow. Enclosed rather than crushed by its fall, he was buried in his own triumph. Nor did his expectation deceive him, though the royal trappings did. For the enemies, transfixed by so great a spectacle of valor, at the falling beast so trembled that they all judged themselves unequal to the valor of one man.' And shortly after: 'And so Eleazar left peace as the heir of his virtue.' AND THE ELEPHANT FELL UPON HIM (Eleazar, who had placed himself beneath it), AND HE DIED THERE. — Eleazar was crushed by the elephant falling upon him. Symbolically, St. Gregory in Book 19 of the Morals, chapter 13 says: 'Eleazar in battle struck and brought down the elephant; but he perished beneath the very beast he had killed. Whom then does this man signify — he whom his own victory crushed — if not those who overcome vices but succumb through pride to the very sins they have conquered? For he dies, as it were, beneath the enemy he has overthrown, who is puffed up by the fault he has overcome.'
Verse 47: Seeing The Strength Of The King They Turned Aside ¶
47. AND SEEING (Judas and the Jews) THE STRENGTH OF THE KING (that is, the king's army, so strong and numerous that they, being few, could not overthrow it, by prudent counsel for the time being) TURNED ASIDE FROM THEM — and proceeded to besiege the citadel on Mount Zion occupied by the supporters of Antiochus. Similarly the king, terrified by so many of his men slain by Judas, withdrew, and did not dare to pursue Judas as he departed, but besieged Beth-zur. Note: In these books, 'strength' (virtus) means a strong army; for this is what the Greek dynamis signifies.
Verse 49: He Made Peace With Those In Beth-Zur ¶
49. AND HE MADE PEACE WITH THOSE WHO WERE IN BETH-ZUR (with an agreement that he would let them, who were dying of hunger, go out and seek food, while he would occupy Beth-zur), BECAUSE IT WAS A SABBATH FOR THE LAND — that is, because it was the seventh year, or sabbatical year, in which it was not permitted to sow or reap, but the land was to be given its rest according to the law of Exodus 23. For a similar reason Herod captured Jerusalem by famine in a sabbatical year, as Josephus narrates in Book 14, chapter 28.
Verse 51: And He Turned ¶
51. AND HE TURNED (King Antiochus Eupator) HIS CAMP AGAINST THE HOLY PLACE (to storm the temple and the citadel that Judas had erected next to it for its protection, chapter 4, verse 60): AND HE SET UP THERE BALLISTAE, etc., AND SCORPIONS (which were machines, that is, catapults) FOR SHOOTING ARROWS, AND SLINGS — in Greek sphendones, that is slings, or larger ballistae, which hurled and cast large stones into the city. On these see Vegetius, Lipsius, Valtrinus, and others.
Verse 55: And Lysias Heard That Philip, ¶
55. AND LYSIAS HEARD THAT PHILIP, etc. — Lysias, who governed King Eupator since he was a boy, fearing Philip lest he oust him from his position and rank (since Philip had been appointed by the father Antiochus Epiphanes on his deathbed as governor of the kingdom and of the young Eupator), persuaded Eupator to make peace with the Jews and to proceed against Philip, lest he seize the kingdom. And so it was done. Hence in 2 Maccabees 13:22, these details are supplied and added, which greatly commend the bravery and victory of Judas: 'Again the king treated with those who were in Beth-zur; he gave his right hand, received theirs; he departed; he engaged with Judas; he was defeated. But when he learned that Philip had rebelled at Antioch, who had been left in charge of affairs, dismayed in mind, he entreated the Jews, submitted himself to them, and swore to all that seemed just; and being reconciled, he offered sacrifice, honored the temple, and placed gifts there. He embraced Maccabeus and made him governor and commander from Ptolemais to the Gerrenians.'
Verse 62: And He Quickly Broke The Oath ¶
62. AND HE QUICKLY BROKE THE OATH — because he had the citadel erected by Judas for the protection of the temple destroyed, when, as follows, HE COMMANDED THE WALL (of the citadel) TO BE DESTROYED ALL AROUND. But the king soon repented of his treachery, and wishing to use the help and strength of Judas and the Jews against Philip, he renewed his alliance with him, and embracing Judas made him governor and commander, as I already said from 2 Maccabees 13.
Verse 63: And He Fought Against Him ¶
63. AND HE FOUGHT AGAINST HIM (Philip who had rebelled against him, and captured and killed him) AND OCCUPIED THE CITY — Antioch, greatly aided by the forces of Judas and the Jews, as Josephus and Gorionides narrate. Now Antioch is the capital of Syria, a most celebrated city, through which the Orontes river flows, later called Theopolis (that is, City of God) by the Emperor Justinian. In it the Apostle Peter first sat, and there the faithful were first called Christians. It was called Antioch from Antiochus, just as Epiphania was named from Epiphanes, Alexandria from Alexander, Rome from Romulus, Constantinople from its founder Constantine. Seleucus Nicator founded Antioch — he who was the first to reign in Asia and Syria after Alexander the Great — and he named it Antioch after his father Antiochus, and established it as the capital of Syria, says St. Isidore, Book 15 of the Origins, chapter 1.