The First Book of Maccabees, which forms part of the deuterocanonical collection within the Catholic Bible, presents an essential historical narrative of the Jewish endeavour for religious and political survival during the second century BC. The book recounts the causes, unfolding events, and outcomes of the Maccabean revolt against the Seleucid Empire. These initial chapters (1 Maccabees 1-2) are fundamental for comprehending the origins of this crisis, thereby establishing the context for the ensuing conflict and the ultimate rededication of the Jerusalem Temple, an event commemorated in the festival of Hanukkah.

The Advance of Hellenism

The book begins by outlining the wider historical situation subsequent to the conquests of Alexander the Great. After Alexander’s death, his extensive empire was divided. Judea came initially under the rule of the Ptolemies in Egypt, and then, from approximately 200 BC, under the Seleucids in Syria. The Seleucid monarchs, in line with Alexander's vision, vigorously promoted Hellenistic culture – which included Greek language, philosophy, religion, education, and social practices – as an instrument for unifying their varied empire.

This policy exerted a considerable influence within Judea. The First Book of Maccabees notes that certain elements of the Jewish population were open to Hellenism, regarding it as modernising and beneficial for social assimilation. Prominent individuals actively requested permission from the Seleucid king, Antiochus IV Epiphanes, to introduce typically Greek institutions in Jerusalem, particularly a gymnasium (1 Maccabees 1:11-15). Such adoption of Greek customs included practices like athletic nudity, which in turn led some to undergo procedures to conceal their circumcision, a visible sign of the covenant. This acceptance of Hellenism by a portion of the population caused profound internal divisions within Jewish society, estranging those who wished to uphold a strict observance of ancestral traditions and the Law of Moses.

Antiochus IV Epiphanes and Religious Persecution

The circumstances worsened significantly under King Antiochus IV Epiphanes (who reigned 175–164 BC). Depicted in 1 Maccabees as arrogant and avaricious, Antiochus, perhaps encouraged by his military activities in Egypt, directed his focus towards Judea. Around 169/168 BC, he despoiled the Jerusalem Temple, confiscating its gold, silver, valuable vessels, and concealed treasures (1 Maccabees 1:20-24). This act of profanation and financial exploitation deeply offended the religious feelings of the Jewish people.

Antiochus, however, went further than simple plunder, launching an unparalleled campaign of enforced Hellenization designed to eliminate Jewish religious identity entirely. Royal edicts were promulgated throughout Judea explicitly forbidding fundamental Jewish observances (1 Maccabees 1:41-50). These prohibitions encompassed:

• The observance of the Sabbath and traditional feasts.
• The practice of circumcision.
• Adherence to kosher dietary regulations.
• The possession and study of Torah scrolls (which were to be destroyed).
• The offering of customary sacrifices at the Temple.

In their place, the people were ordered to construct pagan altars, sacred groves, and shrines, and to offer "unclean" animals in sacrifice. The apex of this persecution was the installation of a pagan altar, probably dedicated to Olympian Zeus, upon the main altar of burnt offering within the Jerusalem Temple precincts in December 167 BC (1 Maccabees 1:54). This act, later termed the "abomination of desolation" (cf. Daniel 11:31, 12:11), constituted the ultimate profanation, converting the centre of Jewish worship into a site for pagan ritual.

These decrees were enforced with brutality. Resistance was met with execution. The First Book of Maccabees makes particular mention of the martyrdom of women who had their infant sons circumcised; these women were killed, with their babies suspended around their necks (1 Maccabees 1:60-61). Many Jews were compelled to obey, while others sought refuge or endeavoured to observe their faith clandestinely (1 Maccabees 1:52-53, 62-64). This persecution differed from earlier forms of oppression; it was not solely political domination but a direct offensive intended to eradicate the Jewish religion and its distinct cultural identity.

The Spark of Revolt in Modein

The impetus for armed revolt arose in the village of Modein, situated northwest of Jerusalem. An elderly priest, Mattathias, of the Hasmonean family, lived there with his five sons: John, Simon, Judas (subsequently known as Maccabeus), Eleazar, and Jonathan. Upon the arrival of Seleucid officials to enforce the edict requiring pagan sacrifice, they endeavoured to convince Mattathias, as an esteemed local figure, to provide an example by being the first to comply (1 Maccabees 2:15-18).

Mattathias unequivocally refused, publicly affirming his and his family’s resolute commitment to the Law and the Covenant (1 Maccabees 2:19-22). At that juncture, another Jew came forward to the pagan altar to offer sacrifice. Mattathias, impelled by what the narrative describes as righteous zeal (akin to that of Phinehas in Numbers 25), killed both this apostate Jew and the royal official responsible for enforcing the decree. He subsequently demolished the unlawful altar (1 Maccabees 2:23-26).

This act of defiance was conclusive. Mattathias issued a call to arms: "Let everyone who is zealous for the law and supports the covenant come out with me!" (1 Maccabees 2:27). He and his sons promptly fled to the wilderness, thereby launching the Maccabean revolt. They were shortly joined by others dedicated to resisting the decrees of Antiochus, including a group known as the Hasideans ("the pious ones") (1 Maccabees 2:28, 42).

An early tragic event necessitated a significant adaptation in religious observance for the resistance movement. A group of refugees, potentially including Hasideans, was found concealed in caves. When assailed by Seleucid forces on the Sabbath, they declined to defend themselves, strictly observing the Sabbath prohibition against combat, and were consequently massacred (1 Maccabees 2:29-38). Upon learning of this incident, Mattathias and his adherents made the pragmatic and essential decision that defensive combat on the Sabbath was allowable for the sake of survival (1 Maccabees 2:39-41). This ruling demonstrates a vital characteristic of the revolt: the commitment to upholding the fundamental principles of the Law whilst simultaneously adapting particular interpretations in the face of threats to their very existence.

Concluding Reflections

The initial two chapters of the First Book of Maccabees vividly portray the conflict between Hellenistic universalism and Jewish particularism, a conflict that intensified from cultural friction to violent religious persecution under Antiochus IV Epiphanes. The profanation of the Temple and the proscription of essential Jewish observances precipitated an existential crisis. Mattathias’s decisive action at Modein converted passive endurance and martyrdom into active opposition, initiating a struggle waged expressly for the safeguarding of the Torah and the covenantal identity of the Jewish people. These occurrences established the basis for the subsequent campaigns directed by Judas Maccabeus and his brothers, with the ultimate goals of liberating Judea and purifying the Temple.