Catholic Commentary
The Citadel Garrison Appeals to the New King (Part 2)
26Behold, they are encamped this day against the citadel at Jerusalem to take it. They have fortified the sanctuary and Bethsura.27If you don’t quickly prevent them, they will do greater things than these, and you won’t be able to control them.
1 Maccabees 6:26–27 records the urgent warning of Seleucid garrison soldiers besieged in Jerusalem's citadel, reporting to their king that the Maccabees now control the Temple and Beth-zur. The soldiers prophetically warn that if not stopped immediately, the Maccabees will accomplish even greater military achievements that cannot be prevented, indicating their unstoppable momentum.
When pagan soldiers cry that the sacred cannot be controlled, they are involuntarily prophesying that God's work is unstoppable.
Verse 26: The Citadel, the Sanctuary, and Beth-zur as a Triple Axis of Conflict
Verse 26 compresses into one sentence the entire military geography of the Maccabean crisis. Three locations are named, each carrying distinct theological and strategic weight.
The citadel (Greek: ἄκρα, akra) was the Seleucid fortress perched adjacent to — and dominating — the Temple Mount in Jerusalem. Garrisoned by Hellenizing Jews and Syrian troops, it had been a festering wound in the body of the people since its construction under Antiochus IV (cf. 1 Macc 1:33–36), described there as a place from which the occupiers "shed innocent blood" and polluted the sanctuary. For the Maccabees to besiege it was not merely a military act but an act of theological boundary-drawing: the proximity of pagan soldiers to the holy precinct was itself a defilement. The garrison soldiers reporting to the king in verses 26–27 understand that they are not simply soldiers besieged; they are the last physical embodiment of Antiochus IV's program of forced Hellenization.
The phrase "they have fortified the sanctuary" is remarkable. The word translated "sanctuary" (τὸ ἅγιον) refers to the Temple complex itself, now restored and rededicated in the epoch-making events of 1 Maccabees 4:36–59 — the very origin of the feast of Hanukkah. That the Maccabees have "fortified" it indicates they have transformed it back into what it always was in Israel's theology: not merely a house of prayer but the dwelling-place of God's Shekinah glory, a space defined by separation from the profane. Fortifying it is an act of covenantal integrity.
Beth-zur (modern Khirbet et-Tubeiqah) was the southern gateway fortress of Judea, guarding the road from Hebron toward Jerusalem. Its control was strategically decisive: whoever held Beth-zur controlled access to the Holy City from the south. Judas had already won it from Lysias (1 Macc 4:29–34), and its mention here shows that the Maccabean achievement was not merely cultic (restoring Temple worship) but geopolitical — they were rebuilding Israel as a functioning, defensible polity around its sacred center.
Verse 27: The Logic of Urgency and the Confession of Maccabean Momentum
The garrison's warning in 1 Maccabees 6:27 — "if you don't quickly prevent them, they will do greater things than these" — functions on the narrative level as dramatic irony. The soldiers intend it as a counsel of military urgency, but the reader of 1 Maccabees, formed in covenantal faith, hears something else entirely: a pagan mouthpiece involuntarily prophesying the unstoppable nature of God's work through the Hasmonean family. The phrase "greater things than these" (μείζονα τούτων) echoes the logic of escalating divine action found throughout the Old Testament — the mighty deeds of the Exodus growing from plague to plague, the victories of the Judges accumulating until the land is secured.
The word "control" (κατισχύσεις, "overpower" or "prevail against") is theologically loaded. It is the same root used in the Septuagint tradition for the impossibility of prevailing against the purposes of God. Whether or not the author of 1 Maccabees intends a direct allusion, the irony is structural: a Seleucid commander uses the language of uncontrollable force to describe the movement God Himself has set in motion.
Typological and Spiritual Senses
On the typological level, the citadel under siege prefigures any stronghold of sin or apostasy that clings close to the sacred — the persistent presence of what is profane near what is holy. The garrison's appeal to a human king mirrors the perennial temptation to seek worldly power as the arbiter of sacred matters. Against this, the Maccabean action points forward to Christ, who definitively "cleansed the Temple" (John 2:13–17) and whose Body is the new Temple that no siege can ultimately reduce (John 2:21).
Catholic tradition illuminates these verses along several converging lines.
The Inviolability of Sacred Space. The Catechism of the Catholic Church teaches that sacred places — churches, sanctuaries, consecrated ground — are not merely functional buildings but participate in the holiness of God who dwells in them (CCC 1179–1186). The Maccabean fortification of the sanctuary is a prefigurement of the Church's insistence that sacred space must be protected from profanation. The Second Vatican Council's Sacrosanctum Concilium §122 affirms that sacred art and architecture serve the glory of God and the sanctification of the faithful — a principle that the Maccabees enacted with swords when liturgical fidelity had been crushed by decree.
The Church Fathers on Maccabean Zeal. St. Ambrose of Milan, in De Officiis (I.40), holds up the Maccabees as exemplars of fortitudo — the virtue of courage ordered toward the defense of justice and religion. He sees in their refusal to surrender sacred ground a model for Christian leaders who must resist civil power when it encroaches on the liberty of the Church. Pope St. Clement I similarly cites Maccabean resistance as a paradigm of righteous boldness.
The Two Kingdoms Tension. The scene of a Jewish garrison appealing to a Seleucid king over the fate of Jerusalem's Temple encapsulates what the Magisterium has called the tension between the temporal and spiritual orders. Pope Gelasius I's doctrine of the "two powers" and Leo XIII's Immortale Dei both insist that the sacred cannot be subordinated to secular authority — the very boundary the Maccabees were drawing with stone and sword.
The Communion of Saints and the Maccabean Martyrs. The Church celebrates the Holy Maccabees on August 1, recognizing their witness as genuinely anticipating the Christian martyrological tradition. The urgency of verse 27 is the urgency felt by all who have stood between the sacred and its despoilers.
Contemporary Catholics face a subtler but structurally analogous situation: not Seleucid armies, but cultural and legislative forces that press against the boundaries of the sacred — threatening religious liberty, challenging the Church's freedom to govern her own institutions, or seeking to redefine the sacred on secular terms. Verses 26–27 offer a concrete spiritual lesson: the enemies of the sacred always frame their alarm as necessity. The garrison soldiers present Maccabean faithfulness as a danger requiring royal intervention. In the same way, authentic Catholic witness — defending the sanctity of life, the integrity of marriage, the freedom of Catholic schools and hospitals — is routinely portrayed as a threat to social order rather than its foundation.
The practical call here is to name what is actually happening. The Maccabees did not pretend the citadel was a neutral presence. Catholics today are invited to the same clarity: to identify where the sacred is under siege, to fortify it through faithful practice, catechesis, and courageous public witness, and to resist the temptation to seek a Seleucid king's approval for what God has already consecrated.
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