[some] days (1 Mace, i, 60-64). Noiv when they shall fall, they shall be holpen with a little help (1 Mace, i, 28 ; 2 Mace, v, 27 ; Judas Mace, with nine others . . .) ; and many shall cleave to them [the faithful followers of the law] with hypocrisy [dreading the prowess of Judas: 1 Mace, ii, 46, and yet ready to fall away at the first op- portunity, 1 Mace, vii, 6]. And some (f them rf under- standing shall fall, to make trial among them, and to purge and to make them ivhite, unto the time of the end ; because [the end is] yet for a time appointed." From this point the prophet describes in detail the godlessness of the great oppressor (ver. 36-39), and then his last fortunes and death (ver. 40-45), but says nothing of the triumph of the Maccabees or of the restoration of the Temple, which preceded the last event by some months. This omission is scarcely intelligible unless we regard the facts as symbolizing a higher struggle — a truth wrongly held by those who from early times referred ver. 36-45 only to Antichrist, the antitype of Antiochus — in which that recovery of the earthly temple had no place. At any rate, it shows the imperfection of that view of the whole chapter by which it is regarded as a mere tran- scription of history.
6. The history of the Maccabees does not contain much which illustrates in detail the religious or social progress of the Jews. It is obvious that the period must not only have intensified old beliefs, but alto have called out elements which were latent in them. One doctrine at least, that of a resurrection, and even of a material resurrection (2 Mace, xiv, 46), was brought out into the most distinct apprehension by suffering. " It is good to look for the hope from God, to be raised up again by him" {ttuXiv ava(JTr,<jia^cu vir' avTov), was the substance of the martj-r's answer to his judge; "as for thee, thou shalt have no resurrection to life" (civac- TaaiQ iiQ c^ioljv, 2 JIacc. vii, 14 ; comp. vi, 26 ; xiv, 46). " Our brethren," says another, " have fallen, having en- dured a short pain leading to everlasting life, being im- der the covenant of God" (2 Mace, vii, 36, ttovov, aei'- vaov 4w)}c)- As it was believed that an interval elapsed between death and judgment, the dead were supposed to be in some measure still capable of profiting by the intercession of the living. Thus much is certainly ex- pressed in the famous passage, 2 Mace, xii, 43-45, though the secondary notion of a purgatorial state is in no way implied in it. On the other hand, it is not very clear how far the future judgment was supposed to extend. If the punishment of the wicked heathen in another life had formed a definite article of belief, it might have been expected to be put forward more prominently (2 Mace, vii, 17, 19, 35, etc.), though the passages in ques- tion may be understood of sufferings after death, and not only of earthly sufferings; but for the apostate Jews there was a certain judgment in reserve (vi, 26). The firm faith in the righteous providence of God shown in the chastening of his people, as contrasted with his neg- lect of other nations, is another proof of the widening view of the spiritual world which is characteristic of the epoch (2 Mace, iv, 16, 17; v, 17-20; vi, 12-16, etc.). The lessons of the captivity were reduced to moral teaching; and in the same way the doctrine of the min- istry of angels assumed an importance which is without parallel except in patriarchal times. See 2 Maccakees, It was perhaps from this cause also that the ]Mcssianic hope was limited in its range. The vivid perception of spiritual truths hindered the spread of a hope which had been cherished in a material form ; and a pause, as it were, was made, in which men gained new points of sight from which to contemplate the old promises.
7. The various glimpses of national life which can be gained during the period show, on the whole, a steady adherence to the !JIosaic luv.-. Probably the law was never more rigorously fulfilled. The importance of the Antiochian persecution in fixing the canon of the Old Testament has already been noticed. See Canon. The books of the law were specially sought out for destruc- tion (1 Mace, i, 56, 57; iii, 48), and their distinctive
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value was in consequence proportionately increased. To use the words of 1 jMacc, " the holy books" (ju fSifiXia rd (iyia Tii tv xtpcriv //juoJi') were felt to make all other comfort superfluous (1 Mace, xii, 9). The strict observ- ance of the Sabbath (1 Mace, ii, 32 ; 2 Mace, vi, 11 ; viii, 2G, etc.) and of the sabbatical year (1 Mace, vi, 53), the law of the Nazarites (1 Mace, iii, 49), and the exemp- tions from military service (1 Mace, iii, 5(5), the solemn prayer and fasting (1 Mace, iii, 47 ; 2 Mace, x, 25, etc.), carry us back to early times. The provision for the maimed, the aged, and the bereaved (2 Mace, viii, 28, 30), was in the spirit of the law; and the new Feast of the Dedication was a homage to the old rites (2 Mace, i, 9), while it was a proof of independent life. The interrup- tion of the succession to the high-priesthood was the most important innovation which was made, and one which prepared the way for the dissolution of the state. After various arbitrary changes the office was left va- cant for seven years upon the death of Alcimus. The last descendant of Jozadak (Onias), in whose family it had been for nearly four centuries, fled to Egypt, and established a schismatic worship ; and at last, when the support of the Jews became important, the Maccabajan leader, .Jonathan, of the family of Joarib, was elected to the dignity by the nomination of the Syrian king (1 INIacc. X, 20), whose will was confirmed, as it appears, by the voice of the people (comp. 1 Mace, xiv, 35).