Introduction

On the Third Book of Maccabees

On the Third Book of Maccabees

The content of the Third Book of Maccabees is an event that took place in Egypt under Ptolemy IV Philopator and threatened the Egyptian Jews with the terrible danger of wholesale extermination (somewhat similar to what is recounted in the Book of Esther). The catalyst for the event was Ptolemy’s desire to “enter the sanctuary” — a desire met with the unanimous, energetic protest of the Jews (ch. 1). The enraged king, whose attempt was thwarted additionally by a sudden severe paralysis, declared the Jews “slaves” and ordered them to be branded with a special “mark of Dionysus” (ch. II). The Jews’ refusal to submit to this last operation finally drove the despot to fury, and he gave the order to exterminate all Jews throughout the kingdom (ch. III). For forty days the Jews were sought throughout the kingdom and entered into special registers, so that on an appointed day they might all more conveniently be destroyed; however, because of the vast number of Jews scattered throughout the kingdom, these registers could never be completed: there were not enough papyrus sheets or writing reeds, by the working of “the heavenly Providence that was helping the Jews” (ch. IV, v. 16). On the appointed day, five hundred enraged elephants were to be unleashed on a group of Jews. But several times the king himself, in an inexplicable manner, frustrated his own terrible plan (ch. V). And at the most critical moment, when the elephants finally did indeed charge at the wretched people, a manifest miracle saved them: instead of the Jews, the animals suddenly turned on the troops accompanying them and threw them into complete confusion. This brought the king himself to his senses, and he changed his attitude toward the Jews entirely (ch. VI). A new edict followed, declaring the Jews to be under the king’s special protection; at the same time, all those who in this severe trial had shown weakness in faith and a faint-hearted departure from the law were handed over to the Jews for punishment. These were destroyed by the Jews, and in memory of the event a special festival was established (ch. VII). On the authenticity of the event. In view of the considerable number of details in the account of the event that arouse strong doubt as to their plausibility (the enormous number condemned to death, their being brought to Alexandria to the hippodrome, their registration consuming all supplies of papyrus and reeds, etc.), it is admitted that the event forming the content of our book may in reality have had only a much less significant historical kernel, which the author used as the basis for an embellished narrative aimed at extolling the Jewish people in the eyes of the pagans and showing God’s special care for them. The actual event, therefore, probably took place on a much more modest scale. It is also mentioned by Josephus, though with the name of a different king (Ptolemy VII Physcon) and with different causes and motives cited (Against Apion II, 5). The time of writing of the book, as well as the place and author, are unknown. In any case, the book was written after 164 B.C., because it mentions events from the Book of Daniel, and no later than the early years of the Savior’s life. Certain features of speech may also indicate that the book was written by an Egyptian Jew, in Egypt. The esteem in which the ancient Church held this book found expression in its mention in the Apostolic Canons, as well as in the works of Theodoret and other ecclesiastical writers.