Commentary on 3 Maccabees

About the Third Book of Maccabees Chapter I II III IV V VI VII The content of the third book of Maccabees is an event that took place in Egypt, under Ptolemy IV Philopator, and which threatened the Egyptian Jews with the terrible danger of wholesale extermination (somewhat similar to what is told in the book of Esther). The trigger for the event was Ptolemy’s desire to “enter the sanctuary,” a desire that was met with unanimous, energetic protest from the Jews (chapter 1). The angry king, whose attempt was also thwarted by a sudden, severe relaxation, declared the Jews “slaves” and ordered them to be branded with a special “sign of Dionysus” (Chapter II). The reluctance of the Jews to undergo this last operation completely enraged the despot, and he gave the order to exterminate all the Jews throughout the kingdom (Chapter III). For forty days the Jews were searched throughout the kingdom and included in special lists so that on a certain day they could all be more conveniently exterminated; however, due to the multitude of Jews scattered throughout the kingdom, these lists could not be completed: there were no charters or written reeds according to the action of “heavenly Providence that helped the Jews” (Chapter IV, Art. 16). On the appointed day, 500 angry elephants were to be released on the Jewish party. But several times the king himself inexplicably frustrated his terrible plan (chapter V). And at the most decisive moment, when the elephants finally really rushed at the unfortunates, an obvious miracle saved the latter: instead of the Jews, the animals suddenly rushed at the troops accompanying them and led them into complete confusion. This enlightened the king himself, and he completely changed his attitude towards the Jews (chapter VI). A new decree followed, declaring the Jews under the special protection of the king; at the same time, all those who, during this difficult trial, showed weakness in faith and cowardly evasion from the law were given over to the Jews for punishment. These were exterminated by the Jews, and a special holiday was established in memory of the event (Chapter VII). About the authenticity of the event. In view of the significant number of details in the presentation of the event, which raise strong doubts about its possibility (the huge number of those doomed to death, their bringing to Alexandria, to the horse lists, their census, which absorbed all the supplies of paper and canes, etc.), it is assumed that the event that makes up the content of our book could in fact have only a much less significant historical grain, which the author used for an embellished story that had the goal of exalting the people Jewish in the eyes of the pagans and show God’s special care for him. The real event, therefore, probably occurred on a much more modest scale. It is also mentioned by Josephus, however - with the name of another king (Ptolemy VII Physcon) and indicating other reasons and motives (Prot. App. II, 5). The time when the book was written, as well as the place and author, are unknown. In any case, the book was written after 164 BC, because it mentions the events of the book of Daniel, and no later than the first years of the Savior’s life. Certain nuances of speech may also indicate that the book was written by an Egyptian Jew in Egypt. The respect for the ancient church in the book was expressed by mention in the Apostolic Rules, as well as in the works of Blessed. Theodoret - and other church writers.