Gold octadrachm issued by Ptolemy IV Philopator, British Museum
When Philopater visits Jerusalem wants to offer sacrifices at the temple in order to make his new subjects “feel secure” (1:6-16). He is greatly impressed by the Temple and wants to enter the Holy of Holies. But the priests explain this is forbidden even for the Jews. Philopater insists that as king he is above this law. The priests cry out and tear their cloths and pray that Almighty God would stop Philopater from this plan. The whole city joins in the mourning for the plan of the king, praying to God to stop the king from his “sacrilegious plan.” He refuses to be persuaded and the chaos grows in intensity (1:17-29).
The High Priest Simon makes an impassioned prayer asking God to stop this “wicked and corrupt man” who is “reckless in his effrontery” (2:1-20). He believes God is testing the people as he has done in the past and the priest is determined that the people will not fail this time. Simon’s prayer recalls other times when the wicked were destroyed (the giants, Sodom, Pharaoh). The High Priest begs the Lord not to punish the Jews for this defilement (v. 17). The Lord responds to this prayer by severely thrashing Philopater and paralyzing him (2:21-33). His bodyguards were amazed at this and pull his body out of the Temple.
Philopater recovered but was not humbled by this punishment: “he by no means repented, but went away uttering bitter threats” (v. 24). He returned to Egypt where he was “even more extravagant in his wickedness.” He sought ways to bring shame on the nation of Israel. He required the Jews to sacrifice to Dionysus and even to tattoo themselves with an ivy leaf over their hearts to show devotion to Dionysus. The Jews are to be taxed heavily and reduced to the level of slavery.
While there were some Jews who gave into these demands in order to advance themselves in society, “The majority acted firmly with a courageous spirit and did not abandon their religion; and by paying money in exchange for life they confidently attempted to save themselves from the registration” (3: 32, NRSV). The latter half of this verse is an indication there were some Jews who did attempt to capitulate to the Ptolemies.
There is very little in these events which is historical. The writer has combined elements of the abominations of Antiochus IV with Pompey’s entry into the Temple in 63 B.C. The writer created a biblical prayer and placed in the mouth of the last of the great High Priests, Simon. Although it is impossible to connect these events to any one actual event, the writer tells his generation that God will act as he has done in the past to deal with the current empire, Rome.
There are several indications the writer has Rome in mind in this text. First, it was Pompey who entered the Holy of Holies in 63 B.C. The author of 3 Maccabees pushes this sacrilege back more than a hindered years.
Second, during the Roman period Jews in Egypt were required to register in a census (λαογραφία, laographía). This tax was first introduced by Augustus, required the men of Alexandria aged 14 to 62. Those who were Greek citizens and “members of the gymnasium” were exempt. Some Jews could be considered Greek citizens by virtue of their education and were considered “Greek” for purposes of this taxation. This registration and marking (2:28-29) may be in the background of the Mark of the Beast in Revelation 13.
Third, when Simon lists other times the Lord has defeated the enemies of God’s people, he begins with “giants who trusted in their strength” (2:24). The word translated “strength” is a rare word in the LXX, ῥώμη, which is a homophone for Rome.
The writer of 3 Maccabees is therefore creating a theologically driven story to encourage readers struggling against another oppressive Empire. Just as God has acted in the past to rescue his people (whether this is Antiochus or Pompey or the present evil emperor), so too will he act again to rescue those who are “those who are downcast and broken in spirit” (2:20).
Reblogged this on Talmidimblogging.
Although the narrative is a fabrication, it is interesting to consider the motivation of the author when we examine stories like this one. The author clearly wishes to demonstrate oppression of the Jewish people (2:25-29). This common theme throughout Jewish literature (fictional or otherwise) serves to paint the foreign ruling powers as villains. If 3 Maccabees was indeed written during the Roman era, then the fabrication of a story about apostasy in the Jewish place of worship would have represented the oppression Jews faced under Rome. The fact that the author of 3 Maccabees synthesized the actions of several ungodly rulers into one story about an evil ruler makes perfect sense if the end goal was to represent Jewish oppression and portray the evil carried out by the rulers during that time.
Pride comes before a fall (Proverbs 16:18). I think that it is kind of funny the outcome of Philopater’s pride. He thought that he could do whatever he wanted because he was the king and did not heed the Jews warning or listen to God, not to go into the Holy of Holies, he did anyways and was paralyzed for going in. For some odd reason however, this was not enough to humble Philopater, it just made him even more mad to the point that he started targeting the Jews. This book gives it’s readers encouragement that God will always prevail even if the situation seems hopeless.
Obviously, as you note, a rich theological significance comes from 3 Maccabees. Clearly, the author believes in the power God has to protect the Jews even after a long time since the days of exile. The diaspora Jews held on very closely to literature like Daniel, Esther, and the Maccabees because these books showed how God will always be faithful to His people. I have a question, however. Why did the author see fit to fabricate a historical record in order to make his point? Why didn’t he simply reiterate or exaggerate the previous records from Daniel and Esther?
That is a very good point you make, Sean. According to Modrzejewski’s commentary, he suggests that the author, being himself a “fundamentalist,” “intended to counterbalance the dedication and bravery of the Maccabean leadership in Judaea to their ancestral religion with the story of the dedication of the Jews of the Egyptian Diaspora to their religious heritage—even ready to endanger their very lives for it” (p. 123). Maybe the author felt that the previous records from Daniel and Esther were simply not substantial enough to prove his point or maybe by creating this story it would make for better reading/understanding to the targeted audience.
This is yet another example of how the Jews were persecuted and forced to make very difficult decisions that would alter their family, friends and their own eternity. When Philopater visited Jerusalem and wanted to enter the holy of Holies and was denied asses he was very upset. The High Priest prayed for God help and God put the man on his knees, literally. He suddenly became paralized in the Temple and his guards had to carry him out. But he did recover and was even more upset, determined to punish the Jews. He taxed the Jews heavily, made the Jews sacrifice to Dionysus and even tatto a leaf on their chest to show devotion to Deionysus. Some Jews caved in but most stayed courageous and true to God. This would be a very tough period to live in and reminds me of the persecution to come to Christians in the future. Being forced to follow these rules or else we would be persecuted, thrown in prison or killed if we do not listen. It was encouraging to see that most Jews did not turn from their ways even during this horrible time that they had to live through. The writer is trying to convey a message of hope during suffering to the readers. Think about how God has been faithful in the past and trust that God will be faithful for the future.
It is interesting when looking at this story and knowing that it is a fabrication. The motivation of the author is interesting to see as they address the obvious oppression of the Jewish people (2:25-29). This seems to match many Jewish literature pieces that make foreign powers out as the bad guy or evil ruling oppressors. Like we discussed in class, this theme also is related in the fourth Philosophy as described by Josephus. The second major teaching describes that, “Israel is a theocracy and should not be ruled by any foreign power”. When reading through, I also found that the story with Philopater resisting God’s punishment, “severely thrashing Philopater and paralyzing him” (2:21-33) and turning to anger and thrashing out to the Jews was a reminder of what Pharoah did in Egypt. When Moses warned Pharoah of God’s anger and asked to release His people, Pharaoh ignored the warnings and went ahead getting punished by God. After each punishment however, Pharaoh refuses and God hardens his heart as he continuously refuses to listen. This just goes to show the power of God and His incredible power over even the most prideful of kings to accomplish His plans and protect His people.
The story of the third Maccabees is one of clear fiction. However, this theme is one that the reader sees through most of the apocraphytic literature. The king who blatantly rejects the law and puts himself on thrown is a theme that is historically accurate for the Jews. Literature of this time follows this theme closely. The decision presented to cave to the culture and give up one’s religion or remain steadfast is one that comes up very frequently in these readings. “The writer of 3 Maccabees is therefore creating a theologically driven story to encourage readers struggling against another oppressive Empire” (Long,2018). This theme of literature encourages the Jews of this time to remain Courages in whichever oppressive government they are under. The Jews of this time wait for God to rescue them, the Jews are waiting for the Messiah to rescue them from these oppressive governments. All these story’s point to a messianic savior that will liberate Israel and restore the kingdom. Intertestamental period literature often tells the same story from a different writer. They all try to wrestle with how to live in the Hellenistic culture and what the Jews are to do about it.
“The Lord responds to this prayer by severely thrashing Philopater and paralyzing him (2:21-33). His bodyguards were amazed at this and pull his body out of the Temple” (Long, 2018) now, I personally haven’t ever been a king or ruler, but it seems to me that maybe Philopater would have stopped whatever plans he had towards the Jews at this point. Yet somehow when laying there, paralyzed, he thought “you know what would be a good idea? Probably like five hundred elephants!” I know that this a sort of historical fiction, but it seems quite common that when the Lord does something miraculous like this, people tend to start takin him seriously. We see in Daniel 3 after the fiery furnace fails to kill Hananiah, Mishael and Azariah that king Nebuchadnezzar praises the Lord for divinely protecting his people. Exodus 14 says that some of the Egyptians feared God after witnessing the parting of the Red Sea. Actually, the story of the Exodus has some more similarities here, as the Pharo in Exodus should have also seen what game he was playing with God, yet his heart was hardened. it seems that Philopater was bent on tempting fate. This could definitely play into the later stories of the Lord causing Philopater’s plans to fail in comical ways. One must wonder if the author of this story intened the reader to be reminded of the possibility that God would yet come to save them in an extraordinary way.
Great response Noah, you raise an interesting point about Philopater’s reaction to his miraculous punishment. It does seem strange that, despite such a clear display of divine power, he would persist in his plans rather than reconsider. The comparison to Pharaoh in Exodus is particularly about both figures, despite witnessing undeniable acts of God’s power, continue on their path of defiance, which highlights the theme of hardened hearts. This suggests a deeper theological reflection on human pride and resistance, even in the face of overwhelming evidence of God’s sovereignty. It’s almost as if the author of 3 Maccabees is inviting the reader to see Philopater’s obstinacy as a reflection of the broader spiritual battle: no matter how many miraculous acts occur, human resistance to God’s will remains a persistent theme. The possibility of divine intervention, however, lingers in the background, reminding readers that God’s saving action could come at any moment, in unexpected and extraordinary ways. The author may indeed be encouraging readers to hold onto hope, trusting that just as God intervened in the past, He will do so again in their time of need.
It is interesting when looking at this story and knowing that it is a fabrication. The motivation of the author is interesting to see as they address the obvious oppression of the Jewish people (2:25-29). This seems to match many Jewish literature pieces that make foreign powers out as the bad guy or evil ruling oppressors. Like we discussed in class, this theme also is related in the fourth Philosophy as described by Josephus. The second major teaching describes that, “Israel is a theocracy and should not be ruled by any foreign power”. When reading through, I also found that the story with Philopater resisting God’s punishment, “severely thrashing Philopater and paralyzing him” (2:21-33) and turning to anger and thrashing out to the Jews was a reminder of what Pharoah did in Egypt. When Moses warned Pharoah of God’s anger and asked to release His people, Pharaoh ignored the warnings and went ahead getting punished by God. After each punishment however, Pharaoh refuses, and God hardens his heart as he continuously refuses to listen. This just goes to show the power of God and His incredible power over even the most prideful of kings to accomplish His plans and protect His people.
I find it very interesting that the story of 3 Maccabees reflects many other stories in the Old Testament, but it takes place in Egypt. This book takes two common themes of persecution by a king and God’s intervention to save his people. It is interesting how the author seems to have crafted this story in the setting of real history and real events, but the story itself is fictional. DeSilva says that it was likely written to begin a storyline about the Jews in Egypt and how God cares for his people in Egypt and how they are connected to the events of Jerusalem (deSilva). The book also focuses a lot on the tension between Jews and Gentiles. This is seen with the theme of having mercy on the downcast from your post. The author of 3 Maccabees believes that any tension was caused by Gentiles gossiping about the Jewish people and looking down upon them (deSilva). This is, of course, a one-sided opinion because deSilva points out a lot of evidence of the Egyptians who thought that the Jewish people did not appreciate their culture because of their rules (deSilva). The tensions between the Jews and Egyptians are what led to the major them of God helping his people and those who follow him.
Although this story does not seem to be true, the story still follows the typical “bad king” narrative we see in the Bible. A king tries to do an unholy thing and is stopped by God. However, that does not deter him, and he gets more upset and takes it out on the Jews (of course). In the incident of elephants, we see God use His glory and power to ultimately let Ptolemy let the Jews go. Of course, this is not without a back and forth between God letting the leash go and pulling it back. We see this same narrative with Pharoah and Moses when the Israelites are enslaved in Egypt. We also see this in Daniel with King Darius and Daniel, Shadrach, Meshach, and Abednego. In all these stories we not only have the “bad king”, but also the faithful people who go to prayer in a time of need. They are not tempted to betray God when faced with death, instead they remain firm in their faiths and trust that God has a plan. Even if that means their death.
This blog post offers a great and insightful interpretation of 3 Maccabees. It carefully illustrates how the author uses historical and theological elements to address the oppression that was faced by the Jews under Roman rule. By adding events like Pompey’s sacrilege in the Temple with earlier biblical references to God’s deliverance of Israel, you managed to craft a narrative that serves both as a reflection on past struggles and a hope for divine intervention in the present. This act of historical retrofitting emphasizes a cyclical nature to oppression, where God’s people repeatedly face hard times under different empires, yet God’s deliverance remains constant.
Also, the reference to the Mark of the Beast in Revelation is striking, drawing a parallel between the Roman census and the biblical symbolism of control through registration. It is fascinating to see how the author of 3 Maccabees embeds these historical details into a narrative of divine justice, positioning the reader’s present struggles as part of a larger divine plan, with echoes of earlier moments of God’s intervention. The clear message of hope in this story speaks to the resilience of the Jewish people and underscores their commitment to faith even in the face of suffering.
What’s especially powerful is the emphasis on the courage of those who resist the demand to abandon their faith, choosing spiritual integrity over worldly gains. This story becomes not only an ancient reflection on God’s faithfulness but also a timeless reminder of strength in faith amid persecution. It’s a powerful narrative for readers enduring oppression today, calling them to trust in God’s action in history and in their lives.
Sounds like the theology of Maccabees is driven by past experiences of God’s deliverance. You could note the similarities between the Exodus and 3rd Maccabees. There are numerous parallels between the two accounts so it is only fair. Firstly, in both cases, Israel was under an oppressive Gentile system. According to the book of Exodus, God heard their cry for help (Ex 3:7). God is said to have suffered when the Israelites suffered under Egypt (Isa 63:9). God seems to identify with the oppressed. It is no wonder that they would make a book whose theological point is that God will deliver us from foreign oppression again. The question I have is whether or not we, as Christians, can say that God did that for these Israelites suffering during the Maccabean Revolt? It has been noted through this article, deSilva, etc, that the historicity of these texts is questionable. The “history” they create to show God will deliver the oppressed did not happen. However, it is understood, in theology but certainly in black theology, that God’s righteousness is not just an abstract quality but actively working to make right what humans make wrong. Jesus tells us that he has come to set captives free in Luke 4. Why are their captives? Because of the wrong humans have done, Jesus comes to make that right. We see that in Romans 5 where Jesus reverses the work of Adam. If that is true, then God has always been working toward that end, even for his people during the revolt. That does not mean he endorses all that happened, but certainly, God did not give up his work just because books stopped being inspired by him.