“After three years was Judas informed, that Demetrius the son of Seleucus, having entered by the haven of Tripolis with a great power and navy,”
But. Read 1 Machabees vii. 1. (Worthington) — Years of Eupator’s reign, or dating from the purification of the temple. — Demetrius, to whom the crown belonged, 1 Machabees vii. 1.
“Now one Alcimus, who had been high priest, and had defiled himself wilfully in the times of their mingling with the Gentiles, seeing that by no means he could save himself, nor have any more access to the holy altar,”
Priest, after Menelaus, (1 Machabees vii. 5.) but never recognized, as Judas was then pontiff. He had, moreover, voluntarily defiled himself during the times of persecution; or, according to most Greek copies, (Calmet) when there was “no mixture” of Gentiles in the land to instigate him. (Haydock) — Though he was of Aaron’s stock, this apostacy rendered him ineligible; Mathathias was chosen, being also descended from Aaron, and more sincere in religion. (Worthington)
“Came to king Demetrius in the hundred and one and fiftieth year, presenting unto him a crown of gold, and a palm, and also of the boughs which were used solemnly in the temple: and so that day he held his peace.”
Fifty, according to the Chaldean reckoning, chap. ii. 21. (Menochius) — Boughs; probably (Haydock) of gold, (Worthington) or adorned with leaves of that metal. People presented what they thought proper to the temple. The apostles admired these gifts, as well as the stones of that fabric, Luke xxi. 5.
“Those of the Jews that he called Assideans, whose captain is Judas Maccabeus, nourish war and are seditious, and will not let the rest be in peace.”
Assideans: the most zealous defenders of the faith. Alcimus had slain sixty of them, 1 Machabees vii. 12, 19. (Calmet) — This description, given by enemies through malice, serves to shew the zeal and sincerity of these people in promoting God’s law and virtue. — Him. See 1 Machabees vii. 26. (Worthington) — Alcimus was guilty of much falsehood. He was not of the family to which the high priesthood belonged, and he had rendered himself unworthy of it, ver. 3, 7.
“And forthwith calling Nicanor, who had been master of the elephants, and making him governor over Judea, he sent him forth,”
Nicanor; perhaps the same who had been defeated, chap. viii. 21., and 1 Machabees iv. 8.
“Commanding him to slay Judas, and to scatter them that were with him, and to make Alcimus high priest of the great temple.”
Great temple. Such was the pagan’s idea of it, ver. 31.
“Then the heathen, that had fled out of Judea from Judas, came to Nicanor by flocks, thinking the harm and calamities of the Jews to be their welfare.”
Gentiles and apostate Jews. (Calmet) — Such people and politicians advanced themselves by pillaging the faithful. (Worthington)
“Now Simon, Judas' brother, had joined battle with Nicanor, but was somewhat discomfited through the sudden silence of his enemies.”
Coming. Greek, “silence,” (Bodwell) fearing some stratagem.
“So when they had taken long advisement thereupon, and the captain had made the multitude acquainted therewith, and it appeared that they were all of one mind, they consented to the covenants,”
Captain. Judas laid the proposals before all the people.
“And he would not willingly have Judas out of his sight: for he love the man from his heart”
From the heart; sincerely. (Calmet) — Greek, “he had Judas always in sight.” (Haydock) — His love was only apparent. (Tirinus) — Yet this is contrary to the text, (Haydock) and to the common opinion.
“But Alcimus, perceiving the love that was betwixt them, and considering the covenants that were made, came to Demetrius, and told him that Nicanor was not well affected toward the state; for that he had ordained Judas, a traitor to his realm, to be the king's successor.”
His successor, so as to keep Alcimus out of his office. (Calmet)
“But because there was no dealing against the king, he watched his time to accomplish this thing by policy.”
The king. Nicanor was a worldly politician, like Pilate and other judges who have no zeal for religion, (Worthington) or for justice, being disposed to sacrifice all to their own interest. (Haydock)
“Notwithstanding, when Maccabeus saw that Nicanor began to be churlish unto him, and that he entreated him more roughly than he was wont, perceiving that such sour behaviour came not of good, he gathered together not a few of his men, and withdrew himself from Nicanor.”
A few. Greek and Syriac, “not a few.” (Haydock) — Nicanor attacked him, and lost 5000 men, 1 Machabees xii. 27. (Calmet)
“And when they sware that they could not tell where the man was whom he sought,”
Knew not. This was true, and they would not seek for him (Worthington) if it had been required.
“He stretched out his right hand toward the temple, and made an oath in this manner: If ye will not deliver me Judas as a prisoner, I will lay this temple of God even with the ground, and I will break down the altar, and erect a notable temple unto Bacchus.”
Bacchus: a very suitable temple, when beaten to the ground! (Haydock) — He is styled Liber, and accounted the inventor of wine: hence drunkards dedicate temples to him. (Worthington)
“Now was there accused unto Nicanor one Razis, one of the elders of Jerusalem, a lover of his countrymen, and a man of very good report, who for his kindness was called a father of the Jews.”
Jews. No crime could be laid to his charge, but his love for religion and his country.
“For in the former times, when they mingled not themselves with the Gentiles, he had been accused of Judaism, and did boldly jeopard his body and life with all vehemency for the religion of the Jews.”
Had held. Greek, “when they were unmixed, had been judged for Judaism; (Haydock) or been brought to judgment for keeping others from idolatry. (Syriac) (Calmet)
“Now when the multitude would have taken the tower, and violently broken into the outer door, and bade that fire should be brought to burn it, he being ready to be taken on every side fell upon his sword;”
He struck himself, &c. St. Augustine (Epist. lxi. ad Dulcitium et lib. 2. cap. 23. ad Epist. 2. Gaud.) discussing this fact of Razias, says that the holy Scripture relates it, but doth not praise it, as to be admired or imitated, and that it was not well done by him, or at least not proper in this time of grace. (Challoner) — Whether he was thus inspired or not, we dare not decide. The Jews infer form the conduct of Samson, Saul, and Razias, that suicide is lawful when a person fears being overcome by torments, or giving occasion to other’s blasphemy. But Christianity lays down better maxims; (Romans iii. 8.) and St. Augustine, (contra Gaud. i. 31., and ep. 61 or 204) St. Thomas Aquinas, ([Summa Theologiae] ii. 2. q. 64. a. 5.) and others, disapprove of this action, observing that it is recorded and not praised, though other virtues of Razias be commended. (Calmet) — It was either not well done, or not to be imitated in this time of grace. (St. Augustine, ii. 23. contra ep. 2. Gaud.) (Worthington) — Yet this holy doctor excuses Samson and some Christian virgins, by saying that they acted by the direction of the Holy Spirit. (Sup. and City of God i. 21.) (Haydock) (Lyranus) Tirinius) — This seems to be here the case, as the fact appears to be commended. (Menochius)
“But they quickly giving back, and a space being made, he fell down into the midst of the void place.”
Neck. Venit per medium cervicem. — In the Greek it is keneona, which signifies a void place, where there is no building; (Challoner; Grotius) and also “the belly,” which accounts for his not being killed on the spot. (G.[Calmet?])