Catholic Commentary
Simon Fortifies Jerusalem and Secures Joppa
10He gathered together all the men of war, and hurried to finish the walls of Jerusalem. He fortified it all around.11He sent Jonathan the son of Absalom, and with him a great army, to Joppa. He threw out those who were in it, and lived there.
1 Maccabees 13:10–11 describes Simon's urgent completion of Jerusalem's walls with comprehensive fortification, followed by his strategic military seizure of the port city Joppa to secure Judea's defenses. These actions removed hostile foreign garrisons and restored Jewish control over sacred space and vital supply routes.
Simon's haste to rebuild Jerusalem's walls and seize its port reveals a leader who understands that protecting sacred space requires both total vigilance and strategic foresight—there is no such thing as a half-finished defense of what matters most.
Typological and Spiritual Senses: In the allegorical sense, Jerusalem's walls broken and rebuilt call to mind the soul's integrity shattered by sin and restored by grace. The Fathers frequently read the city as a figure of the soul or the Church. Origen, in his Homilies on Joshua, reads the walled city as the ordered interior life defended against the incursions of vice. The completion of the walls "all around" evokes the wholeness (shalom) that is the goal of redemption. In the anagogical sense, the heavenly Jerusalem of Revelation 21 has walls of jasper that need no repair — Simon's urgent carpentry on earth points forward to a city whose foundations and walls are permanent because their builder is God himself.
Catholic tradition reads the Books of Maccabees not as peripheral military chronicles but as Scripture that reveals how God works through human courage and prudence to preserve the covenant community and the conditions for true worship. The Catechism teaches that "the Church, like a mother, teaches her children to pray" within a community that is itself a kind of fortified city — "the pillar and bulwark of the truth" (1 Tim 3:15; CCC §171). Simon's haste to repair Jerusalem's walls is thus a figure of the Church's perennial task of maintaining the integrity of doctrine and sacramental life against the erosions of each age.
St. Augustine in The City of God draws a sustained contrast between the earthly city, which defends itself by force and walls, and the City of God, whose walls are righteousness and whose defenders are the saints. Simon operates within the earthly city, yet his cause is holy: he fights so that the Temple may function, the Torah be observed, and Israel remain the womb from which the Messiah will come. His walls protect not merely stone and flesh but the unbroken thread of salvation history.
The Church Fathers also saw in Joppa a significant typological site: it is from Joppa that Jonah fled from God (Jon 1:3), and it is at Joppa that Peter received his vision of the clean and unclean animals (Acts 10:9–16), opening the Gospel to the Gentiles. Simon's military reclamation of Joppa thus occurs at a place thick with theological resonance — a port city that figures both flight from God and universal mission. The Magisterium's teaching on the sensus plenior of Scripture (Dei Verbum §12) invites us to hold these levels of meaning together: Simon's strategic act is real and praiseworthy, and it is simultaneously a node in the larger pattern of God's providential care for the place from which salvation will reach all nations.
Contemporary Catholics can read Simon's two actions as a spiritual mandate for ordered, active fidelity. The "walls of Jerusalem" for a believer today are those disciplines — regular prayer, sacramental practice, moral integrity, doctrinal formation — that preserve the interior city of the soul from slow erosion. Simon "hurried" because he understood that delay is itself a form of surrender; the Catholic who defers the repair of a neglected prayer life, a lapsed sacramental practice, or an unconfessed wound in conscience is leaving a gap in the wall.
Simon's dispatch of Jonathan to Joppa models a second discipline: securing the points of entry and exit in one's spiritual life. What do we permit to "dock" in the port of our attention — what media, relationships, habits, and voices do we allow to supply our interior life? Simon's expulsion of a hostile garrison from the gateway city is a concrete image of the discernment every Catholic must practice: guarding the threshold not with anxious rigidity, but with purposeful wisdom about what we let come in and take up residence. The instruction of St. Paul — "whatever is true, whatever is honorable… think about these things" (Phil 4:8) — is the spiritual equivalent of holding Joppa.
Commentary
1 Maccabees 13:10 — "He gathered together all the men of war, and hurried to finish the walls of Jerusalem. He fortified it all around."
The urgency of Simon's action is embedded in the Greek verb espeusen ("hurried"), signaling that he understood the existential nature of the threat. Jerusalem's walls had been a recurring wound throughout the Maccabean period. Antiochus IV had torn them down as part of his systematic desecration (cf. 1 Macc 1:31), and the Seleucid garrison in the Akra — the fortified citadel within Jerusalem — continued to menace Jewish worship and civic life. For Simon to "finish" the walls implies that prior work had been begun but left incomplete, likely under his brother Jonathan's administration. Completion of the walls is not merely a military achievement; in the ancient Near Eastern symbolic world, walls define the boundaries of ordered life against the chaos outside. A city without walls is a city without identity, vulnerable not only to military assault but to the dissolution of everything the walls enclose: cult, community, covenant.
The phrase "he fortified it all around" (kyklothen) stresses comprehensiveness — no gap, no weakness, no unguarded sector. This totality is important: a wall with a single breach is still a broken wall. Simon's leadership is characterized by thoroughness, a refusal to leave the work half-done. The rabbinical tradition would later speak of "making a fence around the Torah," but here the fence is literal before it is figurative. The protection of sacred space is the precondition for all that follows.
1 Maccabees 13:11 — "He sent Jonathan the son of Absalom, and with him a great army, to Joppa. He threw out those who were in it, and lived there."
Jonathan son of Absalom (distinct from the many other Jonathans in this period) is likely a trusted military commander from the broader Maccabean inner circle; he appears again in 1 Macc 13:20 in a parallel defensive role. Joppa (modern Jaffa) was the principal port of Judea, and its strategic value cannot be overstated. It was the entry point for seaborne supply and reinforcement — control of Joppa meant control of the flow of men, grain, and weapons into the Judaean interior. The Seleucid forces had used coastal cities like Joppa and Ashdod as landing zones and staging grounds throughout the Maccabean wars (cf. 1 Macc 10:75–76; 11:6). Simon's seizure of Joppa denies the enemy this advantage while simultaneously opening a maritime gateway for Israel.
"He threw out those who were in it" — the Greek exebalen is forceful and deliberate. The expulsion of a hostile garrison is an act of war but also, in the theological geography of the book, an act of purification: removing an alien presence from a place that Israel needs to inhabit. "And lived there" — the Hebrew notion of , dwelling, carries overtones of God's own dwelling among his people. The verb is quietly triumphant: where enemies lodged, God's people now dwell.