“In those days arose Mattathias the son of John, the son of Simeon, a priest of the sons of Joarib, from Jerusalem, and dwelt in Modin.”
Joarib. This family was the most distinguished, as Josephus, who sprung from it, asserts, (Haydock) being the first of the twenty-four families of priests, 1 Paralipomenon xxiv. 7, 19. (Menochius) — Mathathias was probably a descendant of Phinees, (ver. 54.) and was officiating when the impious orders arrived. Whereupon he retired to Modin, (Calmet) near Diospolis. (St. Jerome) — Many say he was chosen high priest; and therefore decided the question about fighting on the sabbath. But any other, in similar emergencies, might have given that decision. (Calmet) — Judas was chosen, (Josephus) and Jonathas exercised the functions. (Antiquities xx. 8.) — To verify the prediction of Jacob, some have concluded that the Machabees were allied to the tribe of Juda by the mother’s side. (St. Jerome; St. Augustine, contra Faust. i. 72.) — Yet this is not proved, nor requisite. They were called Asmoneans, either from the town of Asamon, (Josue xv. 27.) or from Assamoneus, great grandfather of Mathathias. (Josephus, Antiquities xii. 8.) — This family ruled till Herod, 128 years. (Calmet) — Here an account is given of their wars, and more fully in the eight last chapters of the second Book[2 Machabees]. (Worthington) — Perhaps John, Mathathias, &c., were chosen high priests by the people, while the king sent others. (Selden)
“And he had five sons, Joannan, called Caddis:”
Gaddis, “a troop, fortunate, or a heap of wheat.” (Calmet)
“Simon; called Thassi:”
Thasi, Syriac, “ardent,” or feeble, (Calmet) or a destroyer. (Pagnin)
“Judas, who was called Maccabeus:”
Machabeus. The common etymology has been given [in the Introduction]. (Haydock) — But Judas had then no banners, and there is no proof that the Jews used such abbreviations, (Calmet) though moderns write Rambam, for “R. Moses, son of Maimon,” Moce-bie, (Haydock) “conquering in God,” (equivalent to Nicator, the title of Sedeucus) seems better, particularly as the word is written Machabee. (Calmet) — Yet this is liable to the objection of c being placed instead of k, which occurs invariably in the Chaldean and Syriac. (Haydock)
“Eleazar, called Avaran: and Jonathan, whose surname was Apphus.”
Abaron, “passing,” undaunted, (Calmet) or “potent.” — Apphus, “the wrath or flying of counsel,” (Pagnin) “fainting, abundant, or dissipating.” (Calmet) — This small help, of great importance, was foretold by Daniel, xi. 34. (Worthington)
“He said, Woe is me! wherefore was I born to see this misery of my people, and of the holy city, and to dwell there, when it was delivered into the hand of the enemy, and the sanctuary into the hand of strangers?”
Ruin. St. Polycarp used a similar expression. (Eusebius, [History of the Church] v. 19.)
“Then Mattathias and his sons rent their clothes, and put on sackcloth, and mourned very sore.”
Lamentation. By voluntary mortification, he sought to appease God’s indignation. (Menochius)
“Now therefore come thou first, and fulfil the king's commandment, like as all the heathen have done, yea, and the men of Juda also, and such as remain at Jerusalem: so shalt thou and thy house be in the number of the king's friends, and thou and thy children shall be honoured with silver and gold, and many rewards.”
They. Josephus mentions Apelles. Persecutors have thus frequently attempted to delude the faithful; first by flattery, and then by torments.
“God forbid that we should forsake the law and the ordinances.”
Profitable. But quite the reverse both for this world and for the next. It is a dreadful crime.
“We will not hearken to the king's words, to go from our religion, either on the right hand, or the left.”
Way. Greek, “to the right or to the left.” (Haydock)
“Which thing when Mattathias saw, he was inflamed with zeal, and his reins trembled, neither could he forbear to shew his anger according to judgment: wherefore he ran, and slew him upon the altar.”
Law. Deuteronomy xi. 6., (Menochius) and xiii. 9. Those who attempted to introduce the worship of idols, were to be slain without farther trial. (Calmet) — Mathathias was then judge and high priest. (Worthington) — He acted not though private revenge. (St. Cyprian, exhort. 5.; St. Bernard, ep. 158.) (Worthington)
“Then many that sought after justice and judgment went down into the wilderness, to dwell there:”
And justice. The ceremonial and moral law, (Calmet) or to live piously. (Menochius)
“But they said, We will not come forth, neither will we do the king's commandment, to profane the sabbath day.”
Sabbath. By sacrificing to idols, or by coming forth to fight. (Haydock) — They were of opinion that the latter was unlawful, and their ignorance might be excused. (Menochius)
“But said, Let us die all in our innocency: heaven and earth will testify for us, that ye put us to death wrongfully.”
Innocency. Literally, “simplicity,” has often this sense. Their piety was not, however, enlightened, as the ceremonial law gives way on such occasions. (Calmet) — Their simplicity is commended by St. Ambrose, Of. i. 40. Yet they had not the prudence of serpents, which is also requisite. The Church remains. (Worthington)
“At that time therefore they decreed, saying, Whosoever shall come to make battle with us on the sabbath day, we will fight against him; neither will we die all, as our brethren that were murdered in the secret places.”
Come up. They say not that they will attack. (Calmet) — Pompey perceived this, and made his advances and works on the sabbath, without opposition. (Josephus, Jewish Wars i. 5.) — Pompey I had thus taken Jerusalem. (Josephus, Antiquities xii. 1.) — The Samaritans will not move on that day. (Exodus xvi. 29.; ep. 2. ad Scaliger) — The Jews now take care of the sick, but will not help a beast out of the ditch on the sabbath, though in our Saviour’s time they did just the reverse, Luke xiv. 5. The law has thus been variously explained. The Machabees judged with prudence. Yet superstition had again gained ground, when Josephus (vita) would not fight or assemble his forces on the sabbath, as being contrary to the law. In a storm, a Jewish pilot abandoned the helm till the danger was evident. (Synes. ep. iv.)
“Then came there unto him a company of Assideans who were mighty men of Israel, even all such as were voluntarily devoted unto the law.”
The Assideans. A set of men that led a religious life; and were zealous for the law and worship of God. (Challoner) — They fought like the knights of Malta. (Cornelius a Lapide) — Esidim (Haydock) means “the pious,” Ecclesiasticus xliv. 10. Many think they were the same with the Cinites, Rechabites, and Essenes. From them sprung the Pharisees. (Calmet) — The society was intent on adorning the temple, (Scaliger) by which they swore, Matthew xxiii. 6. (Calmet) — They were like monks in the old law. (Simon.) (Menochius) — These Essenes followed piety, avoiding the hypocrisy and error of the Pharisees and Sadducees. (Worthington) (Josephus, Jewish Wars ii. 12.)
“So they joined their forces, and smote sinful men in their anger, and wicked men in their wrath: but the rest fled to the heathen for succour.”
Sinners. Apostate Jews. (Calmet)
“So they recovered the law out of the hand of the Gentiles, and out of the hand of kings, neither suffered they the sinner to triumph.”
Horn. That is, they suffered not the power of Antiochus, that man of sin, to abolish the law and religion of God.
“Joseph in the time of his distress kept the commandment and was made lord of Egypt.”
Lord, next to the king, Genesis xli. 40.
“Phinees our father in being zealous and fervent obtained the covenant of an everlasting priesthood.”
Everlasting, as long as the old law should subsist. (Calmet)
“Jesus for fulfilling the word was made a judge in Israel.”
Jesus; i.e., Josue. (Challoner) — He and Caleb alone gave a true relation. (Haydock)
“David for being merciful possessed the throne of an everlasting kingdom.”
Mercy. This virtue was characteristic. (Calmet)
“As for Judas Maccabeus, he hath been mighty and strong, even from his youth up: let him be your captain, and fight the battle of the people.”
People. Order is peculiarly requisite in all things, so here the proper persons are chosen, to whom each must submit in their sphere. (Worthington) — Mathathias speaks as chief of the nation. (Calmet) — Judas was his eldest son, and Simon the fourth. (Josephus; Seder., &c.)
“And he died in the hundred forty and sixth year, and his sons buried him in the sepulchres of his fathers at Modin, and all Israel made great lamentation for him.”
Year. Not of his age, but of the Greeks, (Menochius) after being at the head about twelve months. (The year of the world 3838.) (Calmet)