1 Maccabees 8:9–13

1 Maccabees 8:9 — The Greek threat and Roman foreknowledge: The narrative begins in medias res: "Judas heard how the Greeks planned to come and destroy them." This echoes the recurring Maccabean pattern of threat and response, but here the threatened party is not Israel but Rome's allies. The phrase "but this became known to them" signals Rome's intelligence capability — a hallmark of Roman military dominance that ancient readers would have recognized with awe. The author is carefully constructing Rome as an almost providential force of order and power.

1 Maccabees 8:10 — The anatomy of Roman conquest: The verse details Roman warfare with stark, cumulative precision: wounding, captivity of wives and children, plunder, conquest of land, demolition of strongholds, and enslavement. This sevenfold catalogue of devastation is not gratuitous; it is rhetorical. The author wants Judas's audience — and the reader of 1 Maccabees — to feel the totality of Rome's power. The phrase "to this day" is historically anchored: the author likely refers to the Roman defeat of the Macedonian-Greek forces, particularly at Pydna (168 B.C.), after which Macedonia became a Roman province. The present tense ("to this day") confirms this is living memory for the author's community, not distant legend.

1 Maccabees 8:11 — Universal subjugation of kingdoms and islands: "The remaining kingdoms and islands" broadens the scope from Greece to the whole Mediterranean world. "Islands" in the Hebrew-Greek biblical idiom (cf. Isaiah 41–42) often signifies the far reaches of the known world, the coastlands beyond the sea. The author is painting Rome as a universal dominating force. That those who "rose up against them at any time" were destroyed and enslaved underscores the absoluteness of Roman hegemony — no resistance is sustainable. Yet the author is not morally endorsing this; he is presenting it as raw geopolitical fact, relevant to Israel's survival.

1 Maccabees 8:12 — The distinction between allies and enemies: A crucial diplomatic nuance appears here: "with their friends and those who relied on them they stayed friends." Rome, in this portrait, is not purely predatory — it is also loyal to its foedera (treaty partners). This is precisely what Judas desires for Israel: to be in the category of "friends" (Latin: amici populi Romani), not enemies. The Maccabean author thus implicitly frames the proposed alliance as both strategically sound and consistent with Rome's own self-presentation as a reliable patron. The final note — "all that heard of their fame were afraid of them" — echoes the language used of Israel's God in the conquest narratives (cf. Joshua 2:9–11), suggesting a subtle and perhaps ironic comparison.

1 Maccabees 8:13 — The power to make and unmake kings: This verse is the theological and political climax of the passage. "Whoever they desired to help and to make kings, these they make kings; and whoever they desired, they depose." This is the language of divine sovereignty applied to a human empire. In the Hebrew Bible, it is God alone who raises up and casts down kings (cf. Daniel 2:21; Sirach 10:4). The fact that this language is now attributed to Rome is deeply ambivalent. The author may intend admiration and fear simultaneously. The closing line — "They are exalted exceedingly" — uses language that in the Psalms and Prophets is reserved for God (cf. Psalm 97:9). Whether consciously or not, the author is setting up a theological tension that the rest of salvation history — including the Roman crucifixion of Christ — will resolve.

From a Catholic theological perspective, this passage operates on multiple levels. At the literal-historical level, it provides invaluable witness to the political realities of the Hellenistic world into which the Maccabean revolt was embedded, and ultimately into which Christ was born. The Roman Empire that the author here describes with such awe is the same empire that would, within two centuries, crucify the Son of God and then, by Providence, become the vehicle for the Gospel's spread to the ends of the earth (cf. Romans 13:1–7).

The Catholic tradition, drawing on St. Augustine's City of God (Books IV–V), interprets Rome's imperial dominance not as intrinsic virtue but as a providential instrument. Augustine acknowledges that God permitted Rome's greatness partly to show what civic virtue and discipline can achieve among those who do not know God — and partly to prepare a unified political structure into which the Church could be born. Pope St. Leo the Great echoes this in his Sermon 82, seeing Rome's universal rule as divinely ordered so that the Gospel could travel without barrier.

The Catechism of the Catholic Church teaches that "God is the sovereign master of his plan" (CCC §314) and that "he can draw good from evil" — a principle deeply illustrated by the arc from Maccabean Rome to Christian Rome. The language of verse 13 — Rome making and unmaking kings — recalls Daniel 2:21 ("He changes times and seasons; he deposes kings and raises up others"), reminding Catholic readers that all earthly sovereignty is derivative and provisional. The Church's social teaching (cf. Gaudium et Spes §74) affirms that political authority is legitimate only insofar as it serves the common good and ultimately acknowledges the sovereignty of God. Rome's "exaltation" without reference to God is thus implicitly a cautionary note embedded in a text of admiration.

Contemporary Catholics live within powerful nation-states and international systems that can inspire the same mixture of awe, reliance, and anxiety that Judas Maccabeus felt toward Rome. This passage invites a distinctly Catholic discernment: we may prudently engage with political powers — seeking alliances, invoking legal protections, participating in civic life — without ever mistaking them for ultimate sources of security or justice. The Church's history is full of moments when she has sought the patronage of empires (Constantine, Charlemagne, modern concordats) and been burned by it. The author of 1 Maccabees admires Rome's power with open eyes but no illusions about its moral character. Catholics today are called to the same clear-eyed prudence: neither naive idealization of any political system nor despair when that system fails. The power to "make and unmake kings" belongs ultimately to God alone (Daniel 2:21). When we render to Caesar what is Caesar's, we are reminded — precisely by that distinction — that something far greater belongs to God alone.