1 Maccabees — Chapter 1

Et factum est postquam percussit Alexander

VERSE 1. ET FACTUM EST POSTQUAM PERCUSSIT ALEXANDER. — Here the sacred text records what is well known from profane history, namely that Alexander the Great, king of Macedonia, struck down and conquered Darius III Codomannus, the last king of the Persians, and reduced him to servitude. Lapide notes that \"Cethim\" (from which Alexander is said to come) is used in Scripture to designate various western peoples, particularly the Macedonians and Romans, as proved by Numbers 24:24 and Daniel 11:30. He also notes that \"Cethim\" can refer to the islands and coasts of Greece and western Europe generally. \"Percussit\" means not merely a single blow but a complete conquest, so thorough that Darius became a slave of Alexander. Josephus, Justin, Arrian, and Quintus Curtius all testify to these facts. This introduction serves to establish the historical context of the persecution of the Jews that follows.

Et reges multos contrivit

VERSE 2. ET REGES MULTOS CONTRIVIT. — Alexander crushed many kings in battle, from Greece through Asia Minor, Syria, Egypt, Persia, Bactria, and to the borders of India. He crossed into the remote parts of the earth, from east to west, as far as the ends of the earth — meaning India's eastern borders, which the ancients believed to be the end of the habitable world. Lapide emphasizes that Alexander's conquest of the known world was unprecedented, relying on the testimony of Arrian, Curtius, Justin, Plutarch, and Diodorus Siculus.

Et accessit usque ad fines terrae

VERSE 3. ET ACCESSIT USQUE AD FINES TERRAE. — Alexander advanced as far as the borders of the earth; that is, to the Ganges River in India, which the ancients reckoned as the eastern boundary of the inhabited world. Lapide here discusses the extent of Alexander's campaigns into India and his desire to press even further, noting that the general opinion of ancient geographers placed the ends of the earth at the Indian Ocean. The phrase \"et accepit spolia multitudinis gentium\" (he took the spoils of many nations) refers to the enormous booty taken from conquered peoples throughout his campaigns.

Et siluit terra in conspectu ejus

VERSE 4. ET SILUIT TERRA IN CONSPECTU EJUS. — \"The whole earth was quiet before him\" — meaning the earth did not dare oppose him, but submitted in silence, overwhelmed by his power and fame. Lapide notes this was fulfilled literally, as Alexander in about twelve years of campaigning conquered nearly the entire known world without suffering a single major defeat. The author emphasizes this to show by contrast how God afterward raised up the Maccabees, who with far fewer resources accomplished what seemed equally impossible.

Et elevatum est et exaltatum cor ejus

VERSE 5. ET ELEVATUM EST ET EXALTATUM COR EJUS. — Alexander's heart was lifted up and exalted with pride, to the point where he wished to be venerated as a god. Lapide notes that Alexander demanded divine honors, required prostration before himself in the Persian manner (proskynesis), and ordered his own deification — a blasphemous act condemned by all right reason and piety. This is cited as the cause of his premature death, for God humbles the proud. Cf. Isaiah 14:13-14 on the pride of Lucifer.

Et congregavit exercitum fortem nimis

VERSE 6. ET CONGREGAVIT EXERCITUM FORTEM NIMIS. — Alexander assembled a very powerful army. Lapide explains that Alexander's army was \"strong\" not so much in numbers — for his forces were relatively few compared to his Persian enemies — but in valor, discipline, and leadership. At the Battle of Issus he had perhaps 35,000 men against Darius's 600,000; at Gaugamela, 47,000 against perhaps a million. The strength of his army came from virtue (in the classical sense), not mere numbers.

Et vocavit pueros suos nobiles qui secum erant

VERSE 7. ET VOCAVIT PUEROS SUOS NOBILES QUI SECUM ERANT NUTRITI A JUVENTUTE. — Before his death, Alexander summoned his noble companions who had been raised with him from youth — the Diadochi or \"successors\" who would divide his empire. Lapide names these: Ptolemy, who took Egypt; Seleucus, who took Syria and Babylonia; Lysimachus, who took Thrace; Antipater and later Cassander, who took Macedonia. These were not mere servants but co-rulers and generals, yet they reduced each other's kingdoms through constant warfare after Alexander's death.

Et divisit eis regnum suum

VERSE 8. ET DIVISIT EIS REGNUM SUUM CUM ADHUC VIVERET. — He divided his kingdom among them while he still lived; this refers to Alexander's informal distribution of authority through his commanders in his final hours. Lapide notes that according to Arrian and Curtius, Alexander as he lay dying, when asked to whom he left his kingdom, replied \"to the strongest\" (τῷ κρατίστῳ). His death occurred in Babylon in the year 323 BC, aged 32, after only twelve years of universal conquest. Lapide reflects here on the vanity of worldly power: Alexander, who conquered the whole earth, could not hold even a single room against death. This is the great moral lesson of these opening verses.

Et post mortem ipsius omnes posuerunt

VERSE 9. ET POST MORTEM IPSIUS OMNES POSUERUNT SIBI DIADEMATA. — After Alexander's death all his successors placed royal crowns upon themselves. His generals, who had been called \"satraps\" or governors, now proclaimed themselves kings, in open violation of the rights of Alexander's son Alexander IV and his brother Philip Arrhidaeus. Lapide connects this to Daniel's prophecy (Daniel 8:8; 11:4) that after the great horn (Alexander) was broken, four other horns arose. Morally, this shows how ambition breeds discord and war among those who had been companions in greatness.

Et exivit ex eis radix peccatrix

VERSE 10. ET EXIVIT EX EIS RADIX PECCATRIX ANTIOCHUS EPIPHANES. — From among these rulers came forth a root of sin, Antiochus Epiphanes (i.e., \"the Illustrious\"), son of Antiochus III the Great. Lapide explains: why is he called a \"root of sin\"? Because sin has its roots (i.e., its origin and source) in him; all the crimes that follow in this book sprang from him as from their root. He was the son of Antiochus the Great, taken as a hostage to Rome after his father's defeat by Scipio Asiaticus, but later released. He is called \"Epiphanes\" (Illustrious) in bitter irony, for his contemporaries nicknamed him \"Epimanes\" (the madman) due to his erratic and tyrannical behavior, as attested by Polybius and Livy.

In diebus illis exierunt ex Israel filii iniqui

VERSE 11. IN DIEBUS ILLIS EXIERUNT EX ISRAEL FILII INIQUI ET SUASERUNT MULTIS. — In those days there came forth from Israel wicked sons who persuaded many, saying: \"Let us go and make a covenant with the Gentiles round about us, for since we separated from them many evils have fallen on us.\" Lapide identifies these \"sons of iniquity\" as Jason (Joshua), Menelaus (Onias), Alcimus (Jehoiakim), and their followers — apostate Jews who, in seeking Greek cultural acceptance and political favor from Antiochus, abandoned the Law of Moses. Lapide here discusses how apostasy rarely comes suddenly but is prepared by seeking the company and approval of unbelievers; separation from the world is therefore a sacred duty.

Et bonum visum est in oculis eorum

VERSE 12. ET BONUM VISUM EST VERBUM IN OCULIS EORUM. — The proposal of the apostate Jews seemed good in their own eyes. Lapide observes that those who begin to slide away from God always find excuses and rationalizations for their apostasy. They blamed the calamities of Israel on their separation from the Gentiles, when in truth those calamities came from their infidelity to God. This is the perennial sophism of religious compromise: that external troubles will cease if one abandons the distinctive marks of true religion.

Et miserunt ad regem Antiochum

VERSE 13. ET MISERUNT AD REGEM ANTIOCHUM ET DEDIT EIS POTESTATEM. — They sent to king Antiochus, who gave them power to practice the observances of the Gentiles. Lapide notes that this \"power\" granted by Antiochus amounted to permission and active encouragement to abandon the Mosaic Law, adopt Hellenistic customs, and build a gymnasium in Jerusalem — the very heart of Greek pagan culture. The gymnasium was not merely a place for athletics but a center for Greek religious, philosophical, and social life, often associated with pagan worship.

Et aedificaverunt gymnasium in Jerusalem

VERSE 14. ET AEDIFICAVERUNT GYMNASIUM IN JERUSALEM SECUNDUM NATIONES GENTIUM. — They built a gymnasium in Jerusalem according to the customs of the Gentiles. Lapide explains that the gymnasium was an institution where Greek youth exercised naked (γυμνός = naked), and the exercises were accompanied by religious rites of pagan gods. The Hellenizing Jews thus publicly displayed their contempt for the Law of Moses, which required circumcision and modesty. This was a deliberate attack on Jewish identity and divine law.

Et fecerunt sibi preputia

VERSE 15. ET FECERUNT SIBI PREPUTIA. — They restored the foreskin (i.e., underwent the operation of epispasm to conceal the mark of circumcision). Lapide explains this shocking detail: some Jewish apostates, wishing to participate in the gymnasium games where nudity was required, underwent surgery to restore the appearance of uncircumcision, so as not to be distinguishable from the Greeks. This was the ultimate outward renunciation of the Covenant of Abraham. Lapide quotes the physicians of his day on the surgical procedure involved. The word \"apostata\" comes from this: they were falling away (ἀφίστημι) from God.

Et conjuncti sunt Gentibus

VERSE 16. ET CONJUNCTI SUNT GENTIBUS ET VENDITI UT FACERENT MALUM. — They joined themselves to the Gentiles and sold themselves to do evil. Lapide notes the irony: these Jews thought they were buying favor and security through their apostasy, but in reality they were selling themselves into spiritual slavery. The phrase \"venditi sunt\" echoes 1 Kings 21:25, where Ahab similarly \"sold himself to do evil in the sight of the Lord.\" The Hellenizers believed they were gaining the world; in truth, they were losing their souls.

Et paratum est regnum in conspectu Antiochi

VERSE 17. ET PARATUM EST REGNUM IN CONSPECTU ANTIOCHI. — The kingdom was made ready for Antiochus, i.e., through the treachery of the apostate Jews, Antiochus found the way to Egypt open and prepared. Lapide explains the historical context: the Hellenizing faction in Jerusalem was effectively acting as a fifth column for Antiochus, facilitating his invasion of Egypt. The first campaign of Antiochus in Egypt is described in verses 17-19 of chapter 1. Josephus and Polybius confirm the general outline of these events.

Et introivit in Aegyptum in multitudine gravi

VERSE 18. ET INTROIVIT IN AEGYPTUM IN MULTITUDINE GRAVI. — Antiochus entered Egypt with a heavy force. Lapide discusses the historical background of the two Egyptian campaigns of Antiochus Epiphanes (168 and 167 BC), drawing on Polybius, Livy, and Daniel's prophecies (Daniel 11:25-30). He notes that Antiochus was eventually stopped by the Roman legate Popilius Laenas, who famously drew a circle in the sand around Antiochus and demanded he decide before leaving that circle whether he would comply with the Roman Senate's order to withdraw from Egypt — an extraordinary display of Roman power.

Et reversus est Antiochus ex Aegypto

VERSE 20. ET REVERSUS EST ANTIOCHUS EX AEGYYPTO ANNO CENTESIMO QUADRAGESIMO TERTIO. — Antiochus returned from Egypt in the 143rd year (of the Seleucid era, i.e., around 169 BC). After being humiliated by Rome and forced to withdraw from Egypt, Antiochus turned his frustrated rage against Jerusalem and the Temple. Lapide draws a moral lesson: when tyrants are repulsed from one direction, they vent their violence elsewhere. The persecution of the Jews was in part Antiochus's revenge for the Roman humiliation.

Et intravit in sanctificationem

VERSE 21. ET INTRAVIT IN SANCTIFICATIONEM ET ABSTULIT ALTARE AUREUM. — He entered the sanctuary and took away the golden altar, the lampstand of light, all its furnishings, the table of the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple. Lapide recounts in detail the sacred vessels Antiochus stole, reflecting on how the most precious objects — those dedicated to the worship of God — were the ones most coveted by the sacrilegious tyrant. He quotes Josephus (Antiquities XII, 5) for the full list of treasures taken.

Et accepit argentum et aurum

VERSE 23. ET ACCEPIT ARGENTUM ET AURUM. — He took the silver and gold, the hidden treasures, and carried them off. Lapide notes that this was the fulfillment of Daniel's prophecy (Daniel 11:28): \"he shall return to his land with great riches.\" The plunder of the Temple was an enormous sum — 1,800 talents of silver according to 2 Maccabees 5:21. Lapide reflects on how sacred things are never truly protected by their own sanctity against the violence of impious men, but only by God's providence, which here permitted the plunder as a punishment for Israel's sins.

Et fecit caedem hominum multorum

VERSE 24. ET FECIT CAEDEM HOMINUM MULTORUM ET LOCUTUS EST IN SUPERBIA MAGNA. — He killed many people and spoke with great arrogance. Lapide here delivers a moral homily on pride as the source of all tyrannical violence. \"Locutus est in superbia magna\" echoes the language of Daniel 7:8 about the little horn that speaks great things. Antiochus's blasphemy was not merely accidental but the essence of his character: he despised God, mocked His Law, and spoke with contempt of divine things, thereby meriting the dreadful punishment that eventually overtook him (described in 2 Maccabees 9).

Et factus est luctus magnus in Israel

VERSE 25. ET FACTUS EST LUCTUS MAGNUS IN ISRAEL. — There was great mourning in Israel. Lapide quotes Psalm 79 (78): \"O God, the heathen have come into your inheritance; they have defiled your holy temple; they have laid Jerusalem in ruins.\" He explains that the grief of the faithful Jews was not merely for their material losses but above all for the desecration of the holy place, where God's presence had dwelt among His people. The Blessed Virgin Mary's lament over Christ's passion is compared here allegorically to the lament of Israel over the desecration of the Temple.

Et defluxit decor ejus sicut femina

VERSE 27. ET DEFLUXIT DECOR EJUS SICUT FEMINA. — \"Her glory departed like a woman.\" The beauty of Jerusalem faded as a woman grieving. Lapide interprets this as referring to the honor and splendor of Jerusalem, once the queen of cities, now stripped of her ornaments and left desolate. He draws a comparison with Lamentations 1:1: \"How lonely sits the city that was full of people! How like a widow she has become, she who was great among the nations!\" The feminine imagery of the city weeping is deeply felt by Lapide.

Et post duos annos misit rex

VERSE 29. ET POST DUOS ANNOS MISIT REX PRINCIPEM TRIBUTORUM. — After two years the king sent the chief collector of tribute into the cities of Judah. This refers to Apollonius, sent by Antiochus approximately two years after the initial desecration of the Temple. Lapide notes that this two-year interval allowed the Jews a false sense of security — but Antiochus's purpose was strategic: he waited until the Jews were off guard before striking the hardest blow. Apollonius came on the pretext of a peaceful mission and then attacked on the Sabbath, when the Jews would not fight.

Et locutus est ad eos verba pacifica

VERSE 30. ET LOCUTUS EST AD EOS VERBA PACIFICA IN DOLO. — He spoke words of peace to them in deceit. When they believed him, he suddenly fell upon the city, struck it a severe blow, and destroyed many people of Israel. Lapide quotes this as a classic example of treachery — using peace negotiations as a cover for attack. He notes that this military stratagem, while condemned by right reason and the law of nations, was frequently employed in ancient warfare. The moral: the peaceful words of enemies must never be trusted without caution and discernment.

Et aedificaverunt civitatem David

VERSE 33. ET AEDIFICAVERUNT CIVITATEM DAVID MURO MAGNO ET FIRMO ET TURRIBUS FIRMIS. — They fortified the City of David with a great strong wall and strong towers and made it a citadel for them. Lapide explains that the \"City of David\" (the Akra or citadel) became a stronghold from which the Seleucid garrison and the apostate Jews could dominate Jerusalem and torment the faithful. This citadel remained in enemy hands for twenty-six years (from 143 to 141 BC, Seleucid era), until Simon Maccabeus finally captured and cleansed it (1 Maccabees 13:49-51).

Et posuerunt illic gentem peccatricem

VERSE 35. ET POSUERUNT ILLIC GENTEM PECCATRICEM ET VIROS INIQUOS. — They stationed there a sinful people and lawless men, and they fortified themselves. Lapide explains that this garrison of apostate Jews and Gentile soldiers within the citadel was a constant source of persecution for the faithful inhabitants of Jerusalem. From this stronghold they could raid the city, prevent the Temple worship, and terrorize the God-fearing population. Lapide draws a moral parallel with the soul afflicted by sin: just as the citadel dominated and oppressed Jerusalem, so sin, once established in the heart, oppresses and dominates the soul.

Et factum est locus ad insidiandas sancto

VERSE 38. ET FACTUM EST LOCUS AD INSIDIANDAS SANCTO. — The citadel became a place of ambush against the sanctuary. Lapide explains that the garrison in the citadel of Zion would ambush Jewish worshippers coming to the Temple, making it dangerous or impossible for the faithful to perform their religious duties. This is compared to Satan's assault on the Church: just as the Akra threatened the Temple from without, so heresy threatens the Church from within.

Et scripsit rex Antiochus omni regno suo

VERSE 41. ET SCRIPSIT REX ANTIOCHUS OMNI REGNO SUO UT FIERENT OMNES POPULUS UNUS. — King Antiochus wrote to all his kingdom that all peoples should become one nation, and that each should give up his customs. Lapide observes that Antiochus was the first ruler in history to attempt a forced religious uniformity imposed on conquered peoples — a sharp contrast to the Persian and earlier Seleucid policies of tolerating local religions. This attempt to make all peoples abandon their ancestral customs in favor of a uniform Hellenistic religion was a novelty in the ancient world and was recognized as such. Lapide connects this with prophetic warnings about universal apostasy.

Et multi ex Israel consenserunt

VERSE 43. ET MULTI EX ISRAEL CONSENSERUNT ET CONSENSERUNT EX DECRETO EIUS ET IMMOLAVERUNT IDOLIS ET POLLUVERUNT SABBATUM. — Many in Israel agreed with his edict and sacrificed to idols and profaned the Sabbath. Lapide notes that religious persecution succeeds not only through violence but through the complicity of the weak and the worldly-minded among the persecuted. The apostates who \"agreed with his edict\" — the so-called \"Hellenizers\" — were as much enemies of true religion as Antiochus himself, perhaps more so, since they were traitors from within.

Ut prohiberent holocausta et sacrificium

VERSE 45. UT PROHIBERENT HOLOCAUSTA ET SACRIFICIUM ET LIBAMINA IN TEMPLO. — In order to forbid burnt offerings and sacrifice and libations in the temple, to profane the Sabbaths and feasts, to defile the sanctuary and the consecrated people, to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, and to leave their sons uncircumcised. Lapide comments that this edict struck at every fundamental institution of Mosaic religion simultaneously: the Temple sacrifices, the Sabbath, circumcision, and dietary laws. It was a comprehensive attempt to eradicate Judaism by legislation. Lapide notes that such totalitarian assaults on religion were without precedent and could only have originated from diabolical counsel.

Ut profanarent sancta Israel

VERSE 49. UT PROFANARENT SANCTA ISRAEL. — In order to profane the holy things of Israel. Lapide meditates on what it means for holy things to be profaned: the sacred vessels taken and used for common purposes, the holy precinct trampled by Gentiles, the priestly vestments torn or defiled. He notes that God permits this as a punishment for the apostasy of the people, and draws a parallel with the Babylonian captivity, when Nebuchadnezzar similarly profaned the Temple vessels. Yet in both cases, God's ultimate purpose was the purification and restoration of His people.

Et comedere carnes suillas et immolatas

VERSE 50. ET COMEDERE CARNES SUILLAS ET IMMOLATAS IDOLIS ET RELINQUERE FILIOS SUOS INCIRCUMCISOS. — And to eat swine's flesh and meat sacrificed to idols, and to leave their sons uncircumcised, and to make themselves abominable by everything unclean and profane, so that they should forget the Law and change all the ordinances. Lapide here discusses the religious significance of the dietary laws and circumcision in the Mosaic dispensation. He argues that these were not arbitrary prescriptions but were bound up with Israel's identity as a covenant people set apart for God. To abandon them was to abandon the covenant itself.

Et libros legis quos invenerunt combusserunt igni

VERSE 56. ET LIBROS LEGIS QUOS INVENERUNT COMBUSSERUNT IGNI. — The books of the Law that they found they tore to pieces and burned with fire. Lapide meditates on the persecution of sacred Scripture: just as Antiochus burned the Law of Moses, so heretics and tyrants have in every age sought to destroy the written Word of God. Yet the Word of God endures forever (Isaiah 40:8); no tyrant can ultimately extinguish it. Lapide cites the example of Jehoiakim burning Jeremiah's scroll (Jeremiah 36), which was immediately rewritten, as proof that God's Word cannot be annihilated.

Et ubicumque inveniebantur apud aliquem

VERSE 57. ET UBICUMQUE INVENIEBANTUR APUD ALIQUEM LIBRI TESTAMENTI ET SI QUIS CONSENTIENS ERAT LEGI. — Wherever the book of the covenant was found in anyone's possession, or if anyone adhered to the Law, the decree of the king condemned him to death. Lapide comments on the extraordinary courage required of the faithful Jews to preserve the Law of Moses under such conditions. He praises those who hid the sacred scrolls, comparing them to Christians who preserved relics and sacred texts during the Roman persecutions, and to those who hid the Faith in their hearts during the persecutions of his own day.

Et secundum decretum occidebant mulieres

VERSE 60. ET SECUNDUM DECRETUM OCCIDEBANT MULIERES QUAE CIRCUMCIDEBANT FILIOS SUOS. — According to the decree they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks. Lapide considers this passage as one of the most horrible in all of Scripture: that innocent infants were murdered for bearing the sign of God's covenant. He connects this to Herod's massacre of the innocents and to the contemporary martyrdom of children in the wars of religion. The mothers who chose circumcision for their sons knowing the penalty are praised as heroines of faith comparable to the Maccabean martyrs of chapter 7.

Et multi in Israel constituerunt in animis suis

VERSE 62. ET MULTI IN ISRAEL CONSTITUERUNT IN ANIMIS SUIS UT NON MANDUCARENT IMMUNDA. — Many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by foods or to profane the holy covenant; and they did die. Lapide reflects extensively on martyrdom: these faithful Jews who died rather than eat forbidden food were the first of the Jewish martyrs under Antiochus, and they teach us that even seemingly small observances, when they touch the substance of faith and obedience to God, are worth dying for. He quotes Tertullian and Augustine on the nature of martyrdom.

Et erat irae magna super Israel

VERSE 64. ET ERAT IRAE MAGNA SUPER ISRAEL VALDE. — And there was very great wrath upon Israel. Lapide ends his commentary on chapter 1 with a meditation on how divine wrath is expressed through allowing the enemies of the faithful to prevail for a time. God permitted Antiochus's persecution as punishment for Israel's sins and apostasy — particularly the sins of the Hellenizers who had invited paganism into the holy city. But this wrath was medicinal, not destructive: God was purifying His people through suffering so that the few faithful who remained would emerge as pure gold.