“But of the governours of several places, Timotheus, and Apollonius the son of Genneus, also Hieronymus, and Demophon, and beside them Nicanor the governor of Cyprus, would not suffer them to be quiet and live in peace.”
Timotheus and Apolloinus. Others of the same name were slain before, chap. x. 37., and 1 Machabees iii. 11. (Worthington) (Calmet)
“But when he heard that the Jamnites were minded to do in like manner unto the Jews that dwelt among them,”
Designed. The heart is the source of sin, and God thus punished the intentions of the Jamnites. (Haydock)
“He came upon the Jamnites also by night, and set fire on the haven and the navy, so that the light of the fire was seen at Jerusalem two hundred and forty furlongs off.”
Off, or ten leagues. Jerusalem was on elevated ground. (Calmet) — A furlong is about the eighth part of a mile, (others say the fifth, or a thousand feet) so that the fire was seen at the distance of thirty or forty-eight miles. (Worthington)
“Whereupon there was a very sore battle; but Judas' side by the help of God got the victory; so that the Nomades of Arabia, being overcome, besought Judas for peace, promising both to give him cattle, and to pleasure him otherwise.”
Rest. Greek, “the Nomades,” (Haydock) who dwelt in tents, and lived on plunder, (Strabo xvi.) like Ismael, Genesis xvi. 12.
“He went also about to make a bridge to a certain strong city, which was fenced about with walls, and inhabited by people of divers countries; and the name of it was Caspis.”
Casphin; Chasbon, or Hesebon, 1 Machabees v. 26., and Numbers xxi. 25. It was famous for its waters.
“But they that were within it put such trust in the strength of the walls and provision of victuals, that they behaved themselves rudely toward them that were with Judas, railing and blaspheming, and uttering such words as were not to be spoken.”
Spoken. The enemy generally reviled the Jews.
“Wherefore Judas with his company, calling upon the great Lord of the world, who without rams or engines of war did cast down Jericho in the time of Joshua, gave a fierce assault against the walls,”
World. Thus setting a pattern to virtuous generals.
“Then departed they from thence seven hundred and fifty furlongs, and came to Characa unto the Jews that are called Tubieni.”
Characa, or Carcar, Judges viii. 10., and xi. 3. (Calmet) — Tubianites, “religiously good;” probably the Assideans, (1 Machabees ii. 42.; Worthington) or inhabitants of Tob. (Haydock)
“But as for Timotheus, they found him not in the places: for before he had dispatched any thing, he departed from thence, having left a very strong garrison in a certain hold.”
Things. The Jews had retired to Characa or Dathema, so that he ravaged the country and left garrisons, which were cut in pieces. Judas soon after with 6000 routed Timotheus, though he had 122,500 men, 1 Machabees v. 8, 27, 43.
“Now when Timotheus had knowledge of Judas' coming, he sent the women and children and the other baggage unto a fortress called Carnion: for the town was hard to besiege, and uneasy to come unto, by reason of the straitness of all the places.”
Carnion, or Asteroth Carnaim.
“Moreover Timotheus himself fell into the hands of Dositheus and Sosipater, whom he besought with much craft to let him go with his life, because he had many of the Jews' parents, and the brethren of some of them, who, if they put him to death, should not be regarded.”
Deceived. Greek, “if they slew him, would not be regarded,” (Haydock) but slain without mercy. (Calmet)
“Then Maccabeus marched forth to Carnion, and to the temple of Atargatis, and there he slew five and twenty thousand persons.”
Carnion. Greek adds, “and the temple of Astergata,” (Haydock) the idol Astarte, or Derceto of the Philistines.
“From thence they departed to Scythopolis, which lieth six hundred furlongs from Jerusalem,”
Scythopolis. Formerly called Bethsan, (Challoner) near the lake of Tiberias.
“They gave them thanks, desiring them to be friendly still unto them: and so they came to Jerusalem, the feast of the weeks approaching.”
Weeks of Pentecost, celebrated seven weeks after the Passover, Leviticus xxiii. 15. (Calmet)
“And after the feast, called Pentecost, they went forth against Gorgias the governor of Idumea,”
Gorgias, who had been twice defeated, chap. x. 14., and 1 Machabees iv. 1. (Worthington) — Idumea. Grotius would read Jamnia. But he might govern the southern parts of Juda, (Calmet) then occupied by the Idumeans. (Haydock)
“At which time Dositheus, one of Bacenor's company, who was on horseback, and a strong man, was still upon Gorgias, and taking hold of his coat drew him by force; and when he would have taken that cursed man alive, a horseman of Thracia coming upon him smote off his shoulder, so that Gorgias fled unto Marisa.”
Maresa. Syriac, “Samaria,” as the Vulgate has, 1 Machabees v. 66.
“So Judas gathered his host, and came into the city of Odollam, And when the seventh day came, they purified themselves, as the custom was, and kept the sabbath in the same place.”
Place. Probably without the walls, Numbers xix. 2, 17., and xxxi. 19.
“And upon the day following, as the use had been, Judas and his company came to take up the bodies of them that were slain, and to bury them with their kinsmen in their fathers' graves.”
Following, on Saturday evening, or on Sunday. — Fathers, with those of the same nation.
“Now under the coats of every one that was slain they found things consecrated to the idols of the Jamnites, which is forbidden the Jews by the law. Then every man saw that this was the cause wherefore they were slain.”
Of the donaries, &c. That is, of the votive offerings, which had been hung up in the temples of the idols, which they had taken away when they burnt the port of Jamnia, (ver. 9.) contrary to the prohibition of the law, Deuteronomy vii. 25. (Challoner) — All such things should have been destroyed, (Josue vii., and 1 Kings xv.; Worthington) or melted down. Perhaps the soldiers intended to bring them to Judas. He excused them charitably, and hoped that their temporal chastisement might have served to expiate their fault.
“Betook themselves unto prayer, and besought him that the sin committed might wholly be put out of remembrance. Besides, that noble Judas exhorted the people to keep themselves from sin, forsomuch as they saw before their eyes the things that came to pass for the sins of those that were slain.”
Forgotten. Syriac, “imperfect.” Greek, “effaced.” (Calmet) — Some copies, “that they might not, on account of the sin committed, be entirely blotted out.” (Aldus; Usher) — They were convinced that some sins might be forgiven in the other world, particularly when the living interceded. (Calmet) — The Jews began to pray for the dead after the captivity, (Grotius) when the prophets had more clearly explained what took place after death. (Calmet) — Yet the doctrine and practice might still be as ancient as the world. (Haydock) — If it had not prevailed before, Judas would never have entertained such sentiments. (Worthington) — The Jews admit a sort of purgatory for “the prevaricators of Israel,” which differs from hell only in duration. They assert that the damned of their nation are exempt from suffering on the sabbath. (Bartolocci; Leo v. 10.; Tirinus; Estius) — Some Christians have supposed that the sin here specified was mortal, and the deceased in hell, yet prayer might be of service to them. Origen (Prin. iii. 6.) thought that even the devils would one day be liberated. St. Augustine (Ench. cx. 29.) says prayers “are of service, either that the remission may be entire, or surely that damnation itself may be more tolerable.” Most understand this of purgatory: but several explain it of the damned. (Rrot. Bened.) — A mass was formerly composed for this purpose, tolerabilia fiant ipsa tormenta: and some monks prayed for certain robbers slain, “that their pains might be diminished by the severe judge.” (Aldrev. xxi) Excommunication might be taken off from the deceased. (St. Gregory, Dial. ii. 29.) — Purgatory is for venial sins. (Ibid.[St. Gregory, Dial.] iv. 39.) This doctrine is proved beyond reply by various controvertists. (Calmet)
“And when he had made a gathering throughout the company to the sum of two thousand drachms of silver, he sent it to Jerusalem to offer a sin offering, doing therein very well and honestly, in that he was mindful of the resurrection:”
Twelve. Greek, “two.” Syriac, “three.” St. Prosper. reads “12,000 talents.” Sacrifices for the dead were not enjoined, but the practice was then established, and this author takes every opportunity of proving the resurrection against the Sadducees, who then began to appear. The Church of Christ has adopted the same practice. See Bellarmine, Serarius, &c. Our adversaries confess that such was the opinion of the Jews, and of the ancient doctors of the Church. But they declare it superstitious, and deny the authority of these books, which has been sufficiently established. Could such holy personages authorize superstition? Would Christ and his apostles have tolerated it? St. Paul prayed for Onesiphorus after his decease, 2 Timothy i. 16. See Matthew xii. 33., and Luke xvi. 9., and 1 Corinthians iii. 13., and xv. 29.; Eusebius, Life of Constantine iv.; St. Epiphanius, hær. lxxv.; St. Cyprian i. ep. 9.; Tertullian, &c. (Calmet)
“And also in that he perceived that there was great favour laid up for those that died godly, it was an holy and good thought. Whereupon he made a reconciliation for the dead, that they might be delivered from sin.”
With godliness. Judas hoped that these men who died fighting for the cause of God and religion, might find mercy; either because they might be excused from mortal sin by ignorance, or might have repented of their sin at least at their death. (Challoner) — Charity requires us to judge thus, when there are no positive proofs to the contrary. (Calmet) — Pope John VIII answered the bishops of France, that those who died fighting against infidels were saved. (Mabil. T. iii. An. Ben.) — Judas might entertain the like hopes, though they are not always well grounded. (Haydock)
Holy. This text is so clear, that our adversaries judge it best to deny the book to be canonical. As that has been authentically proved, (Preface) we shall only add that the Greek version, though differing in many points, is here as express as the Vulgate, (Worthington) 45. “considering that the best grace is laid up for those who sleep in piety. Holy and pious is the thought. (Haydock) Wherefore he made reconciliation (or expiation) for the dead, that they might be delivered from sin,” or punishment due to it. (Worthington) — Sin is often taken for the punishment; and this effect of mortal sin may be remitted in purgatory, when the person has sincerely repented in this life. (Haydock) — To pass over other proofs, we will only mention St. Augustine (hær. liii.) and St. Bernard, (Cant. lxvi.) who plainly account those “heretics,” who deny purgatory. It is also worthy of notice that Judas, who acted thus charitably, was the high priest and defender of the true faith; and that the Jews still pray for the dead, as the book Mahzor, published by Genebrard, 1569, evinces. There they say, “Let him rest in peace,” and “ye angels of peace come forth to meet him.” But this is acknowledged by Munster and Fagius, (in Deuteronomy xiv.) and by Whitaker. — Sins. Go to 1 Machabees vi. 18. (Worthington)