Catholic Commentary
Antiochus VII's Letter of Privileges to Simon (Part 2)
9Moreover, when we have established our kingdom, we will glorify you and your nation and the temple with great glory, so that your glory will be made manifest in all the earth.
1 Maccabees 15:9 records King Antiochus VII's conditional promise to glorify Simon, the Jewish nation, and the Temple once he secures his throne, echoing biblical covenantal language but fundamentally different because it depends on military success rather than divine fidelity. The verse's inclusion is ironic, as the narrative immediately reveals Antiochus's betrayal of these promises, exposing the hollow nature of royal flattery compared to God's unconditional glory.
A king promises glory to the Temple—but only after he wins his throne, revealing that human patronage always comes with conditions that can cost you your soul.
Typological and Spiritual Senses
The verse participates in a broader typological pattern in Scripture: the offer of worldly glory as a substitute for, or distraction from, divine glory. The Adversary's temptation of Jesus in Matthew 4:8–9 ("all these kingdoms I will give you, if you will fall down and worship me") is the starkest New Testament parallel. Simon is not being asked to apostatize, but he is being drawn into a relationship of dependence upon a pagan sovereign. The Church Fathers consistently read the Maccabean books as meditations on fidelity under pressure; this verse extends that meditation to the more subtle pressure of flattery and promised reward.
The Temple's glory, central to Antiochus's promise, carries its own typological freight. The Temple of Jerusalem points forward to the glorified Body of Christ (John 2:19–21) and, through Him, to the Church as the new Temple (1 Corinthians 3:16–17; Revelation 21:22). No earthly king can ultimately bestow or guarantee the glory of God's true sanctuary.
Catholic tradition illuminates this passage through several interlocking lenses.
On the nature of glory (doxa): The Catechism of the Catholic Church teaches that "the glory of God is man fully alive" (CCC 294, drawing on St. Irenaeus, Adversus Haereses IV.20.7), but it situates this glory firmly within the order of divine gift, not human patronage. Antiochus's promise offers reflected glory—glory that flows downward from a human sovereign. Catholic theology insists that authentic glory for persons, peoples, and places of worship flows upward from God and is recognised, never manufactured, by earthly powers.
On political entanglement: Pope St. John Paul II, in Centesimus Annus (§46), warned against the Church's temptation to seek the "privileges of power" from the state, precisely because such privileges come with conditions that can compromise the Church's prophetic freedom. Simon's situation is a pre-figurement of this perennial temptation.
On the Temple: St. Cyril of Jerusalem (Catechetical Lectures XIV) and later St. Thomas Aquinas (Summa Theologiae III, q. 83) both develop the theology of sacred space as the locus of God's self-disclosure. The glorification of the Temple promised here finds its true fulfilment not in Seleucid diplomacy but in the Incarnation, when "the Word became flesh and dwelt (literally 'tabernacled') among us, and we have seen his glory" (John 1:14).
On conditional promises: The Church's discernment tradition, developed especially in Ignatian spirituality, advises caution when consolations or promises come from sources that have their own interest in our allegiance. St. Ignatius of Loyola's Discernment of Spirits (Spiritual Exercises, §331–334) would recognise in Antiochus's letter the pattern of the "enemy" offering great things in order to secure compliance.
Contemporary Catholics encounter the dynamic of this verse whenever institutions, employers, political parties, or cultural movements promise honour, recognition, or social prestige to the Church or to individual believers—provided they remain aligned with the benefactor's agenda. Parish communities can be seduced by the promise of civic recognition; Catholic universities can be drawn toward the prestige conferred by secular accreditation bodies at the cost of their identity; individual Catholics in public life are often offered "glory" in the form of advancement if they quietly set aside their convictions.
The practical spiritual discipline this verse invites is the question: whose glory is actually at stake, and who holds the conditions? Before accepting any offer of honour or partnership, the Catholic is called to ask whether the conditionality attached to the promise—"when we have established our kingdom"—would require compromising fidelity to God, the Church, or conscience. Simon's example is instructive not as a model of naïveté but as a prompt to discernment: he received the letter, but the narrative vindicates those who ultimately trust in the Lord of hosts rather than in royal favour (cf. Psalm 118:9).
Commentary
Literal Sense and Narrative Context
First Maccabees 15 records the letter sent by Antiochus VII Sidetes to Simon the High Priest and Ethnarch of the Jews (c. 138 BC) before Antiochus moved to retake the Seleucid throne from the usurper Tryphon. The preceding verses (15:1–8) already granted Simon sweeping privileges: the right to mint coinage, authority over his own territories, and amnesty for past offences. Verse 9 functions as the rhetorical crescendo of this diplomatic overture, elevating the promise from practical concessions to something approaching a vision of eschatological splendour.
"When we have established our kingdom" — The conditional clause is the structural heart of the verse and the key to its honest reading. Everything that follows—the glorification of Simon, the nation, and the Temple—hangs upon a political outcome that has not yet occurred. Antiochus is not yet secure; he is still fighting Tryphon. This conditionality reveals the verse's essential character: it is a promissory note drawn on a bank that has not yet opened. The author of 1 Maccabees, writing with the benefit of hindsight, likely includes this clause deliberately, since the reader who has followed the book's narrative knows how quickly royal favour can evaporate (compare the reversals suffered under Antiochus IV Epiphanes in chapters 1–2).
"We will glorify you and your nation and the temple" — The three-part enumeration—person, people, sanctuary—mirrors the covenantal structure of Israel's identity. In biblical thought, the glory (Hebrew kabod; Greek doxa) of the people is inseparable from the glory of their God, which dwells in the Temple. Antiochus's promise, consciously or not, mimics the language of divine promise. Yet where God's covenantal glory (e.g., Exodus 33–34; Isaiah 60) is unconditional, proceeding from divine fidelity, the king's promise is contingent and self-serving: Simon's allegiance is being purchased during a time of Seleucid vulnerability.
"So that your glory will be made manifest in all the earth" — The phrase echoes prophetic language about Israel's eschatological vindication (cf. Isaiah 62:2; Psalm 96:3). The irony is delicate but pointed: the universality of Israel's true glory derives not from a Gentile king's patronage, but from YHWH's election and faithfulness. The author does not editorially condemn Antiochus's letter—diplomacy was a necessity of the Maccabean moment—but the narrative arc of chapter 15 (the letter is followed almost immediately by Antiochus's betrayal of his promises, vv. 25–36) exposes the hollow core of royal flattery.