The Apocrypha’s “Second Book of Maccabees”: A Failed Attempt to Re-imagine Maccabees

Posted on September 5, 2014 by virgowriter

In 2012, in the Sanctuary of Mercy Church near the Spanish city of Zaragoza, a fresco of Jesus (titled “Behold the Man”) had deteriorated, and, given how prized this work of art was, a number of officials wanted it restored. Enter Cecilia Gimenez, in her 80s, who, apparently empowered by a priest, took to the task. Let’s just say that the result was less than successful. Her finished product is painful to look at, seeing just how thoroughly she butchered the original. botched FrescoYou’ll find better work watching a drag queen attempt to sing a Whitney Houston song.

When I see “Second” in a title, I assume I’m about to read a continuation of the first; however, The Apocrypha’s “Second Book of Maccabees,” is not a sequel. This excised Bible book is actual an attempt by the author to make “The First Book of Maccabees” “more attractive and useful” (443). And if you’ve read the First book and then this, you can tell easily that the author has created a work that is neither.

The First book of Maccabees focuses on the military campaigns and political maneuvering during the Jewish War of Independence against Antiochus Epiphanes, and it’s an interesting read. This book, however, reads more like a propaganda piece, and makes little to no attempt to hide its purpose. The author even front loads his Book by telling his reader how hard it was to consolidate the history in Maccabees (1:26-27).

When not jumping around with facts and dates, the author tells the reader to not over think your power (9:10-11); avoid foreign influence (6), don’t break the Lord’s laws (by eating pork, for example), for the Lord will know (6:26), and avoid godless people—for they will destroy everything (6:13).

The author also creates (or dramatically embellishes) details not in the First Book of Maccabees, such as the story of the Seven Brothers and their mother, who, after being tortured one by one, hold fast in their faith, refusing to renounce God, and, amazingly, are still able to talk well after they have their tongues removed (7).

A lot of these details would work within the larger context of the First Book of Maccabees, but outside of that context, they create a confusing narrative that robs the story of its shape and its coherence—you can’t tell where or when you are in this history, which makes learning from or appreciating it difficult. Perhaps this is why, to close this book, the author apologizes for the work if it is mediocre (which it is), for he did the best he could (15:39).

Sometimes a person’s best effort is enough, for who among us is perfect? But if the effort is exerted over something important—like a Bible book—perhaps you should know enough about your skill set in order to avoid damaging a work of art that a different person could, in fact, do justice to. Perhaps the real issue is who allows access to make the changes in the first place.

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The Apocrypha’s “The First Book of Maccabees” II: Deceit in the Ancient World—Wooing Israel Like Dating Game Contestants

Posted on August 30, 2014 by virgowriter

The Apocrypha’s “The First Book of Maccabees” II: Deceit in the Ancient World—Wooing Israel Like Dating Game Contestants

I’m not big on dating shows, and, to be honest, when I was single, I wasn’t particularly good at dating. I saw right through the dating show contestants, realizing that, for the most part, these people were playing to the audience and also telling the people’s whose hearts they wanted to win whatever would seal the deal—i.e. being fake. I was bad at dating for similar reasons, in part because I disliked the first few rounds where both people (usually, myself included) were one their best behavior, and it wasn’t until a month in where you started to see the “real” person—you know, the facts you needed to judge how far I wanted to take things. My other issue was that I don’t loosen up well—I’m not good spending time on something that will not be serious, and for a lot of people I know, this is what they love about casual dating—all fun and no stakes. To me, something is always at stake, even if it’s just my time.

In politics, participants often woo bodies (be they potential alliances, enemies, even constituents), as if they are dating; however, the stakes are often much higher than finding love. As the Apocrypha’s “The First Book of Maccabees” demonstrates, this mindset has been around or quite some time.

Given how often Israel has come under fire throughout history, it’s interesting to read how so many regimes coveted their alliance, and in this excised Bible book, we read how Jonathan, as Israel’s one-time leader, was wooed by two opposing kingdoms, especially because of his ability to marshal Israel’s considerable forces. It’s also interesting to see which offer appears the most attractive to Jonathan, as you would think he wouldn’t trust either offer. Clearly these men were trying to tell Jonathan what he wanted to hear, and, when given the chance, the offers amount to nothing.

Once Alexander Epiphanes assumes the throne of Ptolemais, his rival King Demetrius prepares for battle. In order to increase his odds of victory, king Demetrius woos Jonathan with the hope of securing his military support. The king gives him power to marshal his own troops, assemble weapons, and receive hostages (10:6). With this gesture, Jonathan fortifies Israel’s defenses. Not to be outdone, King Alexander counters with his own excessive amount of “friendly gestures,” including (among several things) release from taxes and more control over their lives.

Sensing an offer that is too good to be true, Jonathan balks at this offer and selects Alexander.

This alliance works until it doesn’t, meaning until King Demetrius, the son of former king Demetrius, lavishes concessions for Israel, which Jonathan accepts, establishing peace. Who wouldn’t want peace, right? Well, Demetrius then makes the mistake of dismissing his army, which leaves him vulnerable, and when a revolt against his reign surfaces, he appeals to Jonathan for help, who squashes the insurrection, and after he does, Demetrius turns his back on Jonathan.

Given the chance, King Demetrius shows his true colors after the wooing phase is complete.

You’d think Jonathan would be a little sharper—given how many times he and Israel get screwed, but when a new threat arises in the form of Trypho, who was looking to become king of Asia, marches against Jonathan, whom he sees as a serious threat. Knowing that he can’t match Jonathan’s force, he devises a trick and, perhaps hoping for peace, the too-trusting Jonathan agrees to a cordial meeting to discuss terms. There, he falls into the trap and is eventually killed.

You’d think no one would ever want to be in power, given how most of them during this era end up dead, though usually their greed and back-handed ways of dealing with people seal their fate. Perhaps it’s best to continue to read about these people in order for those in power to learn a lesson and be better human beings to those around them—this lesson was as important then as it is now. If only the same lessons could be learned in the dating world, perhaps people would feel able to be themselves without feeling like they had to play a courting game in order to enter into a relationship that may or may not work.

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The Apocrypha’s “The First Book of Maccabees”: A Sprawling Saga of War and Political Maneuvering

Posted on August 25, 2014 by virgowriter

The Apocrypha’s “The First Book of Maccabees”: A Sprawling Saga of War and Political Maneuvering

I was in ninth grade when I first read The Iliad. A number of my classmates grumbled, hating its multiple story lines, its back-stabbing, its interspersing of interpersonal drama with battle planning and fighting. I loved it for these reasons, and much of my sense of story was learned that semester reading Homer’s classic. What I also love about this story is how significant its impact has been on pop culture in general and literature/writing specifically.

Where would we be without en medias res, the literary concept where you open in the middle of things (the action). How else would we label the computer virus that embeds itself in your hard drive and waits to infect (The Trojan Horse)? Or all the scheming, warrior egos, power grabs that created archetypes (both character and story)? This story has held up so well, several people have tried to retell it in flashier ways (as if that were necessary), with mixed results: see Troy (or, in fact, don’t). Would we even have Games of Thrones without this benchmark work from antiquities?

While I read The Apocrypha’s “The First Book of Maccabees,” there were several times I felt like I was reading The Iliad (or at least a partially plagiarized version), without, perhaps, the homoerotic scenes between soldiers (of course). This comparison is flattering, for this book is an interesting read.

This (unfortunately) excised book of the Old Testament is a prime account of the Jewish war of independence against Antiochus Epiphanes, covering 167-134 B.C. And there’s a lot of war covered, for it seems then (as perhaps now) people in power get itching when peace reigns for too long. The text provides a flurry of names (with a number of kings bearing the same names), and the drama that comes with various, seemingly endless military campaigns. Through the whole book, we are aligned with Israel’s constant need to be on the defensive, and it’s hard not to be impressed with all they had to endure and what they were able to accomplish.

The trouble starts when King Alexander, as a dying order, divides his kingdom. (1:7). His sins do evil everywhere (1:9), and in this after math, Antiochus Epiphanes comes to power and quickly sets his sights on Israel, thereby setting up a pattern of attempts, and sometimes success at occupying and destroying Israel, all while attempting to get those people to ignore God in favor of false gods. To fight this influence, Israel sees a line of leaders rise, including Mattathias, Judas Maccabeus, Jonathan, and Simon. Judas is the star in this line, and he leads several successful military campaigns designed to conquer enemies and secure Israel. During these campaigns, Judas must contend with a revolving door of rulers and generals, some of whom court his favor with treaties and some who give his troops a real challenge.

This book details, in an interesting way, all that these two sides experience, spending more time, naturally, with Judas and his struggles, as there is constant back and forth of aggression against Israel, victory, peace, treaty, new enemy, repeat. It also interesting to see the politics play out, with enemies trying (often successfully) to align with Israel—only to change their minds) and with the respect Israel earns from unexpected governments, such as Rome (8:17) and Sparta. It’s also interesting to see Cleopatra surface, for I had no idea (but was not shocked by the fact that) she was used as a pawn with Alexander and then Demetrius.

Given all the names and famous families vying to power in various kingdoms, it’s hard not to think how Game of Thrones (and other successful epic sagas like it) have taken several notes from this book (and not just because in one pivotal scene, vengeance is exacted at a wedding party (9:40-41) as well as a betrayal at a festive banquet (16:16-17). Given my love for that series, it makes sense that I found so much to enjoy in these pages.

So why was this book cut from the Old Testament? I’m not really sure, for it demonstrates that for all the love of peace a person (or a people) may value, war is, sadly, inevitable; however, this book doesn’t glamorize war—not much, anyway; it shows the devastation without getting into the personally emotionally or physically taxing toll or the extreme bloodshed. If anything, it presents a valuable lesson—over and over again—about how power and greed corrupts, and how, against bad odds, a small, well-trained, dedicated army can succeed.

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