THE BOOK OF 1 MACCABEES
Lesson 3: Chapter 2
Mattathias Unleashes the Holy War
"Reject the deception of those who
appease themselves with the pathetic cry of Freedom! Freedom!' Their cry often
masks a tragic enslavement, because choices that prefer error do not liberate.
Christ alone sets us free, for he alone is the Way, the Truth and the Life."
St. Josemaría Escrivá, Friends of God, 26
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In 1 Maccabees, obedience to Yahweh's Covenant with Israel and its Law is the theme. The struggle is less between the Greek Seleucids and the Hasmoneans, or between pagan kings worshipping false gods and the Jews, than between those dedicated to faithfully observing Mosaic Law and their adversaries. Yahweh's Law imparted to Moses is not merely a list of rules and regulations. It comes from the irreversible covenant that Yahweh made with His people, which they must guard and uphold as their greatest national treasure.
1 Maccabees 2:1-14 ~ Mattathias and His Sons
1 About then, Mattathias son of John, son of Simeon, a priest of the line of Joarib, left Jerusalem and settled in Modein. 2 He had five sons, John known as Gaddi, 3 Simon called Thassi, 4 Judas called Maccabaeus, 5 Eleazar, called Avaran, and Jonathan called Apphus. 6 When he saw the blasphemies being committed in Judah and Jerusalem, 7 he said, "Alas that I should have been born to witness the ruin of my people and the ruin of the Holy City, and to sit by while she is delivered over to her enemies, and the sanctuary into the hand of foreigners. 8 Her Temple has become like someone of no repute, 9 the vessels that were her glory have been carried off as booty, her babies have been slaughtered in her streets, her young men by the enemy's sword. 10 Is there a nation that has not claimed a share of her royal prerogatives, that has not taken some of her spoils? 11 All her ornaments have been snatched from her, her former freedom has become slavery. 12 See how the Holy Place, our beauty, our glory, is now laid waste; see how the Gentiles have profaned it! 13 What have we left to live for?" 14 Mattathias and his sons tore their garments, put on sackcloth, and observed deep mourning.
To escape the devastation the Seleucids were bringing to Jerusalem, a Jewish priest named Mattathias moved with his five sons to the city of Modein, usually referred to as Modi'in, a city 19 miles (30 km) northeast of Jerusalem and southeast of Tel Aviv.1
Mattathias was a descendant of Joarib, mentioned in the Old Testament as the head of one of the priestly families during the return of the Jewish exiles from Babylon. His name means "Yahweh contends" or "Yahweh will plead," and reflects the theocentric nature of Hebrew names, often signifying a divine attribute or action. Joarib is listed among the heads of the priestly lines established by King David and later reorganized by the returning exiles. 1 Chronicles 24:7 mentions him as the head of the first of the 24 priestly divisions, indicating his prominent position in the priestly hierarchy. Joarib's descendants who returned from the exile took a significant role in restoring Temple services. In the Book of Ezra, his descendants are noted among those who returned with Zerubbabel (Ezra 2:36-39). His family is again mentioned during the reforms and covenant renewal led by Nehemiah, underscoring the continuity and faithfulness of Joarib's descendants in maintaining their priestly duties as descendants of Moses's brother Aaron (Neh 12:6). Although Joarib's name is not directly mentioned in some of these passages, his lineage is implied through the priestly courses.
The nicknames listed for Mattathias's five sons in verses 2-5 seem to say something about the character of each son:
However, tradition describes them all as the Maccabees because of Judas' central role in leading the war against the Seleucids. Jewish historian Flavius Josephua, recorded that the descendants of these men are known as the Hasmoneans because Asmoneus was a forebear of Mattathias and his sons (Antiquities of the Jews, 12, 265).
1 Maccabees 2:15-28 ~ The Ordeal of the Sacrifice at Modein
15 The king's commissioners who were enforcing the apostasy came to the town of
Modein for the sacrifices. 16 Many Israelites gathered round them, but
Mattathias and his sons drew apart. 17 The king's commissioners then addressed
Mattathias as follows, "You are a respected leader, a great man in this town;
you have sons and brothers to support you. 18 Be the first to step forward and
conform to the king's decree, as all the nations have done, and the leaders of
Judah and the survivors in Jerusalem; you and your sons shall be reckoned among
the Friends of the King, you and your sons will be honored with gold and silver
and many presents." 19 Raising his voice, Mattathias retorted, "Even if every
nation living in the king's dominions obeys him, each forsaking its ancestral
religion to conform to his decrees, 20 I, my sons and my brothers will still
follow the covenant of our ancestors. 21 May Heaven preserve us from forsaking
the Law and its observances. 22 As for the king's orders, we will not follow
them: we shall not swerve from our own religion either to right or to left." 23
As he finished speaking, a Jew came forward in the sight of all to offer sacrifice
on the altar in Modein as the royal edict required. 24 When Mattathias saw
this, he was fired with zeal; stirred to the depth of his being, he gave vent
to his legitimate anger, threw himself on the man and slaughtered him on the
altar. 25 At the same time he killed the king's commissioner who was there to
enforce the sacrifice, and tore down the altar. 26 In his zeal for the Law he
acted as Phinehas had against Zimri son of Salu. 27 Then Mattathias went
through the town, shouting at the top of his voice, "Let everyone who has any
zeal for the Law and takes his stand on the covenant come out and follow me."
28 Then he fled with his sons into the hills, leaving all their possessions
behind in the town.
In verses 15-18, the Seleucid king's officers attempted to bribe Mattathias into submitting to Antiochus's demands, probably because he recognized that Mattathias was held in high esteem by the people, and if he submitted, they would as well. Mattathias refused to submit (verses 19-22). When an apostate Jew came forward to offer a sacrifice on the pagan altar the Seleucids had built in Modim, Mattathias's zeal for his God and obedience to Mosaic Law, which was the foundation of the Covenant with Yahweh, coupled with his righteous anger, drove him to kill the apostate Jew and the king's officer, and to tear down the pagan altar.
In verse 26, the inspired writer compares Mattathias's actions with those of the priest Phinehas, son of Eleazar and grandson of Moses's brother, Aaron. Phinehas was celebrated for his zeal when an Israelite was celebrating the rites of the pagan god Baal of Peor by having sexual relations with a Midianite woman in front of the desert Sanctuary. Phinehas ran a spear through the apostate Israelite and the Midianite woman, who were about to desecrate Yahweh's Sanctuary (see Num 25:4-15). Phinehas's quick action saved the Israelites from God's wrath. As a reward, God blessed Phinehas with a covenant of peace and promised him and his descendants a perpetual priesthood (Num 25:54). God also gave the Israelites permission to attack and defeat the Midianites. The memory of Phinehas's heroic action to save Israel was an enduring Israelite tradition in Sacred Scripture (see Ps 106:28-31 and Sir 45:23). Like Phinehas, Mattathias and his sons are called to be saviors of God's Covenant people.
Mattathias and Phinehas were both motivated by zeal for their Lord God and His Law (verses 24, 26-27; Num 25:11): For I am eaten up with zeal for your house, and insults directed against you fall on me (Psalm 69:9 NJB). Today, such zeal in action would not be acceptable in a society with organized defenders of the law and courts to dispense justice. However, their zeal for God and obedience to His moral Law is still something to be imitated (cf. Origen, Commentarii in Epistulam ad Romanos, 8,1). Jesus felt a similar zeal to protect the Jerusalem Temple and performed an act of violence against those who were profaning it three times during His ministry (cf. Jn 2:13-17; Mt 21:12-13; Mk 11:15-19; Lk 19:45-46):
St. Josemaría Escrivá wrote about this sort of zeal that leads a Christian to "holy intransigence": "Be uncompromising in doctrine and conduct. But be yielding in manner. A mace of tempered steel, wrapped in a quilted covering. Be uncompromising, but don't be obstinate" (The Way, 397).
27 Then Mattathias went through the town, shouting at the top of his voice, "Let
everyone who has any zeal for the Law and takes his stand on the covenant come
out and follow me." 28 Then he fled with his sons into the hills, leaving all
their possessions behind in the town.
Calling on the townspeople to support their Covenant with God, Mattathias and his sons
and supporters fled first to the nearby hills and then into the desert to continue
the revolt.
1 Maccabees 2:29-38 ~ The Ordeal of the Sabbath in the Desert
29 Many people who were concerned for virtue and justice went down to the desert
and stayed there, 30 taking with them their sons, their wives and their cattle,
so oppressive had their sufferings become. 31 Word was brought to the royal
officials and forces stationed in Jerusalem, in the City of David, that those
who had repudiated the king's edict had gone down to the hiding places in the
desert. 32 A strong detachment went after them, and when it came up with them
ranged itself against them in battle formation, preparing to attack them on the
Sabbath day, 33 and said, "Enough of this! Come out and do as the king orders
and you will be spared." 34 The others, however, replied, "We refuse to come
out, and we will not obey the king's orders and profane the Sabbath day." 35
The royal forces at once went into action, 36 but the others offered no
opposition; not a stone was thrown, there was no barricading of the hiding
places. 37 They only said, "Let us all die innocent; let heaven and earth bear
witness that you are massacring us with no pretense of justice." 38 The attack
was pressed home on the Sabbath itself, and they were slaughtered, with their
wives and children and cattle, to the number of one thousand persons.
The Jews who did not resist the enemy army believed they would be profaning the Sabbath day of rest (Ex 20:8-11; 23:12; 31:12-17; 34:21; 35:1-3; Lev 19:3b; 23:3; Num 15:32-36; Dt 5:12-15). However, defending one's own life and the lives of others had priority over Sabbath observances (cf. 2 Mac 6:11). This exception can be seen in the New Testament when Jesus cured people on the Sabbath (cf. Mt 12:9-14), and when He proclaimed that "the Sabbath was made for man, not man for the Sabbath" (Mk 2:27).
1 Maccabees 2:39-48 ~ The Activity of Mattathias and His Associates
39 When the news reached Mattathias and his friends, they mourned them bitterly 40
and said to one another, "If we all do as our brothers have done, and refuse to
fight the Gentiles for our lives and institutions, they will only destroy us
the sooner from the earth." 41 So then and there they came to this decision,
"If anyone attacks us on the Sabbath day, whoever he may be, we shall resist
him; we must not all be killed, as our brothers were in the hiding places." 42
Soon they were joined by the Hasidaean party, stout fighting men of Israel,
each one a volunteer on the side of the Law. 43 All the refugees from the
persecution rallied to them, giving them added support. 44 They organized
themselves into an armed force, striking down the sinners in their anger, and
the renegades in their fury, and those who escaped them fled to the Gentiles
for safety. 45 Mattathias and his friends made a tour, overthrowing the altars
46 and forcibly circumcising all the boys they found uncircumcised in the
territories of Israel. 47 They hunted down the upstarts and managed their
campaign to good effect. 48 They wrested the Law out of the control of the
Gentiles and the kings and reduced the sinners to impotence.
The word "Hasidaean," in verse 42, comes from a Hebrew word that means "faithful," "loyal," or "devout." The Hasidaeans were distinct from Mattathias, his sons, and their followers because they existed before their revolt. While the Hasidaeans joined in the revolt (2 Mac 14:6), they did not merge with the Maccabees (cf. 7:13). From the Hasidaeans came the Pharisees of Jesus's day and probably those Jews who rejected the Temple hierarchy and withdrew to Qumran by the Dead Sea.
1 Maccabees 2:49-70 ~ The Testament and Death of Mattathias
49 As the days of Mattathias were drawing to a close, he said to his sons,
"Arrogance and outrage are now in the ascendant; it is a period of turmoil and
bitter hatred. 50 This is the time, my children, for you to have a burning zeal
for the Law and to give your lives for the covenant of our ancestors. 51
Remember the deeds performed by our ancestors, each in his generation, and you
will win great honor and everlasting renown. 52 Was not Abraham tested and
found faithful, was that not considered as justifying him? 53 Joseph in the
time of his distress maintained the Law, and so became lord of Egypt. 54
Phinehas, our father, in return for his burning zeal, received the covenant of
everlasting priesthood. 55 Joshua, for carrying out his task, became judge of
Israel. 56 Caleb, for his testimony before the assembled people, received an
inheritance in the land. 57 David, for his generous heart, inherited the throne
of an everlasting kingdom. 58 Elijah, for his consuming fervor for the Law, was
caught up to heaven itself. 59 Hananiah, Azariah and Mishael, for their
fidelity, were saved from the flame. 60 Daniel, for his singleness of heart,
was rescued from the lion's jaws. 61 Know then that, generation after
generation, no one who hopes in him will be overcome. 62 Do not fear the
threats of the sinner; all his brave show must come to the dunghill and the
worms. 63 Exalted today, tomorrow he is nowhere to be found, for he has
returned to the dust he came from and his scheming is brought to nothing. 64 My
children, be resolute and courageous for the Law, for it will bring you glory.
65 Here is your brother Simeon; I know he is a man of sound judgment. Listen to
him all your lives; let him take your father's place. 66 Judas Maccabaeus,
strong and brave from his youth, let him be your general and conduct the war
against the Gentiles. 67 The rest of you are to enroll in your ranks all those
who keep the Law, and to assure the vengeance of your people. 68 Pay back the
Gentiles to the full, and hold fast to the ordinance of the Law." 69 Then he
blessed them and was joined to his ancestors. 70 He died in the year 146 and
was buried in his ancestral tomb at Modein, and all Israel mourned him deeply.
Before his death, Mattathias left his sons a spiritual testament. His testament recalls the same action of Jacob-Israel (cf. Gen 49), Joshua (cf. Josh 24:1-24), Samuel (cf. 1 Sam 12:1-25), and David (cf. 1 Kng 2:1-9) before they died.
He asked his sons to remember Israel's heroic ancestors and their acts of bravery (verses 52-60):
Next, he identified his sons best suited to lead the people in carrying on the revolt. Mattathias and his sons took up arms against the Seleucid king's officers to defend their religion, people, and country, realizing that passive resistance and lamentations (verses 6-14), as shown by the martyrs in verses 29-38, were not enough. His revolt was a war in defense of Jewish freedom to practice their faith and reject the attempt to force upon them a pagan religion. It was a just war.
The Catholic Church teaches that all people and nations need to work for peace. However, the Church also teaches that "... as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed" (Vatican II, Gaudium et Spes, 79).
The Catechism of the Catholic Church also tells us that strict conditions need to be met for self-defense by military force to be justified: "... the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave and certain; all other means of putting an end to it must have been shown to be impractical or ineffective; there must be serious prospects of success; the use of arms must not produce evils and disorders greater than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition. These are the traditional elements enumerated in which is called the just war'" (CCC 2308-2309).
In 1 Thessalonians 4:1-3, 6b-7, St. Paul wrote: Finally, brothers, we earnestly ask and exhort you in the Lord Jesus that, as you received from us how you should conduct yourselves to please God "and as you are conducting yourselves "you do so even more. For you know what instructions we gave you through the Lord Jesus. This is the will of God, your holiness: that you refrain from immorality ... for the Lord is an avenger in all these things, as we told you before and solemnly affirmed. For God did not call us to impurity but to holiness. NABRE
Endnotes:
1. The modern city of Modein (Modi'in), which was built in the 20th
century, is named after the ancient Jewish town, which was in the same area. A
small part of the city's Maccabim neighborhood is not recognized by the
European Union (EU) as being part of Israel since it lies where the 1949
Armistice Agreement with Jordan designated a no-man's-land, but was occupied by
Israel after the 1967 war when Israel captured it from the invading Jordanian
army along with the West Bank.
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2. The characters of Daniel, Hananiah,
Azariah, and Mishael were marked by their fidelity, unwavering faith, and courage. Despite the threat of
death, they remained loyal to the God of Israel, refusing to compromise their
beliefs.
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Catechism references:
The requirements for a Holy War (CCC 2308-09); also see Vatican II Gaudium et Spes, 79.
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