1 Maccabees 12:33–38

1 Maccabees 12:33 — Simon at Ascalon and the Taking of Joppa Simon's journey "as far as Ascalon" (the Greek Askalon, modern Ashkelon) traces the old Philistine coastline. The phrase "strongholds that were near it" indicates a deliberate sweep of the coastal corridor rather than a single engagement—this is systematic territorial consolidation. Joppa (modern Jaffa) was the only natural harbor serving Jerusalem, making it the economic and military lifeline of Judea. Whoever held Joppa controlled the flow of supplies, reinforcements, and grain into the Jewish heartland. Simon's move against it is thus not opportunistic but strategically calculated: it is the logical capstone of coastal control.

1 Maccabees 12:34 — The Intelligence Behind the Action The phrase "for he had heard that they were planning to hand over the stronghold to Demetrius' men" reveals the quality of Maccabean leadership: Simon acts on reliable intelligence before the threat materializes. This is not reactive warfare but anticipatory governance. By installing a garrison (phrourán), he converts a potential enemy base into a Judean asset. The verb "guard" (Greek phylássō) will recur throughout this section, establishing protection and vigilance as the passage's governing motif.

1 Maccabees 12:35 — Jonathan Convenes the Elders The scene shifts abruptly to Jerusalem, where Jonathan "called the elders of the people together" (tous presbyterous tou laou). This is a deliberate invocation of the ancient Israelite council tradition—the zikne ha-am—seen in Exodus and Numbers when Moses gathered leaders to share burdens of governance. Jonathan does not act autocratically; he plans with them (ebouleusato met' autōn). This consultative moment is significant: the Maccabees, for all their military ferocity, are portrayed in 1 Maccabees as legitimate constitutional leaders operating within the covenantal tradition of the people, not as despots.

1 Maccabees 12:36 — The Three-Pronged Fortification Strategy Jonathan's plan has three interlocking elements: (1) build new strongholds throughout Judea, providing distributed defensive anchors across the countryside; (2) raise Jerusalem's walls higher, restoring the city to its pre-Antiochene desecration stature; and (3) construct a "great mound" (chōma mega) between the Akra (the Seleucid citadel, garrisoned by Gentile troops and Hellenized Jews since Antiochus IV) and the city proper. This mound—an earthen siege ramp or barrier—would physically and economically strangle the Akra: "that its garrison might neither buy nor sell." The language of buying and selling (agorazō/pōleō) recalls the Akra's role as a commercial node that allowed the Seleucid presence to sustain itself from within Jewish territory. Cutting off trade was as decisive as military assault. Typologically, the Akra—a pagan fortress planted in the heart of the Holy City—functions throughout 1 Maccabees as a symbol of sacrilege and compromise, the foreign thorn in Israel's flesh. Jonathan's mound is thus both a military maneuver and a theological act of purification.

1 Maccabees 12:37 — Repairing Chaphenatha The reference to "the wall of the brook that is on the east side" almost certainly points to the Kidron Valley's eastern embankment, where Jerusalem's topography made walls especially vulnerable to erosion and enemy action. "Chaphenatha" (Kafnatha) is otherwise unattested and may be a local quarter name or a transliteration of a Hebrew toponym; its very obscurity underscores the text's grounding in real, local geography. The verb "repaired" (anōkodomēsen) echoes the rebuilding language of Nehemiah—a deliberate literary resonance that casts Jonathan in the mold of the great post-exilic restorer.

Typological and Spiritual Senses At the allegorical level, the walls of Jerusalem have always carried ecclesiological freight in the Catholic interpretive tradition. The city is a type of the Church and, ultimately, of the soul. The "fallen wall on the east side" points to those breaches in faith and discipline through which enemies—spiritual as well as physical—gain entry. Simon and Jonathan's joint labor of fortification images the Church's perpetual work of doctrinal definition and moral reinforcement against error. The isolation of the Akra foreshadows the Church's call to separate the sacred from the profane without annihilating the world—a tension central to Catholic social thought.

Catholic tradition reads the Books of Maccabees not as mere nationalistic chronicles but as inspired texts illuminating how a covenantal people, under providential guidance, maintains fidelity to God in hostile conditions. The Fathers—including St. Clement of Alexandria (Stromata I) and Origen—saw the Maccabees as exemplars of fortitude, one of the four cardinal virtues. St. Augustine (City of God XVIII) treats the Maccabean period as a providential hinge in salvation history, bridging prophetic Israel and the coming of Christ.

The consultative dimension of verse 35—Jonathan gathering the presbyteroi—carries ecclesiological weight. The Second Vatican Council's Lumen Gentium (§12) affirms that the People of God as a whole share in Christ's prophetic office; the model of a leader who deliberates with the elders of the people rather than imposing unilateral decisions prefigures the Church's conciliar tradition.

The fortification of Jerusalem against the Akra resonates deeply with the Catechism's teaching on the virtue of prudence (CCC §1806): "Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it." Simon and Jonathan embody precisely this: discerning the true strategic good (securing the coastline, isolating the citadel) and deploying the right means. Their prudence is not mere worldly cleverness but ordered toward the preservation of God's holy city and people—a prudence, therefore, in service of covenant faithfulness.

St. John Chrysostom, commenting on the walls of cities as metaphors for virtue, writes that a soul without guarded walls is an open city—polis ateichistos—easily plundered by passions and demons. The Maccabees' building program thus becomes, in patristic hands, an image of the disciplined interior life.

These verses speak pointedly to Catholics navigating a culture that persistently erodes the boundaries between the sacred and the secular—the ancient problem of the Akra re-staged in every generation. Jonathan's response is instructive: he does not simply lament the Akra's existence or retreat from it; he methodically builds a barrier that neutralizes its corrosive influence while working to restore what has fallen.

For a contemporary Catholic, this suggests a two-directional discipline: active repair of what has broken down in one's own spiritual life (the fallen wall of the east side) and prudent, deliberate construction of habits, communities, and commitments that prevent further erosion—regular Confession, faithful catechesis of one's children, investment in parish life, and engagement with Catholic intellectual tradition.

Simon's act of garrisoning Joppa before it could be handed to the enemy also models anticipatory discipleship: identifying vulnerabilities—in one's family, one's parish, one's own conscience—before they are exploited, rather than waiting for crisis. This is the practical meaning of the Lord's call to "watch and pray" (Mark 14:38). True stewardship of what God has entrusted to us demands neither passivity nor panic, but the clear-eyed, courageous vigilance embodied here by both brothers.