2 Maccabees 10:18–23

Verse 18 sets the military situation precisely: nine thousand enemy combatants have taken refuge in two towers so well stocked ("having everything needed for a siege") that a direct assault is unnecessary — patient containment will suffice. The author's specificity (nine thousand, two towers) is characteristically Maccabean, lending historical credibility and underscoring the magnitude of the trust Judas places in his subordinates.

Verse 19 presents Judas as a strategically prudent commander. He delegates wisely — Simon, Joseph, and Zacchaeus are leaders of standing, assigned a "sufficient force" — and he personally redirects his energy where the campaign most requires it. The Greek phrase translated "places where he was most needed" (ὅπου χρεία παρεκάλει) conveys urgency and selflessness; Judas subordinates his own glory to the needs of the whole. This verse functions almost as a foil: Judas acts for the common good; Simon will act for personal gain.

Verse 20 is the moral crisis of the passage. The author names the sin precisely: "yielding to covetousness" (φιλαργυρίᾳ ἐνδόντες — literally "surrendering to love of money"). The seventy thousand drachmas is an enormous sum — deliberately staggering to the reader — representing a calculated, negotiated transaction rather than an impulsive lapse. Simon does not stumble; he bargains. In allowing enemy soldiers to "slip away," he commits a double offense: personal corruption and strategic betrayal of the entire Jewish people, who will now face these same soldiers again in battle.

Verse 21 records Maccabaeus's response as a formal juridical act. He does not act in private anger; he "gathered the leaders of the people together" and makes a public accusation. The precise charge — "having sold their kindred for money by setting their enemies free to fight against them" — articulates the full spiritual gravity of the crime: it transforms fellow Jews into commodities and restores mortal danger to the innocent. The word "kindred" (συγγενεῖς) is theologically loaded in Maccabean literature, evoking covenant solidarity and the bonds forged by shared faith and shared suffering (cf. 2 Macc 7).

Verse 22 records the execution with stark economy. Maccabaeus "killed these men for having turned traitors." The Greek word for traitor (αὐτομόλους, literally "self-deserters" or "those who went over to the enemy") carries the connotation of conscious defection. There is no recorded appeal, no clemency — the act is swift and public. This reflects the ancient juridical principle, attested also in the Mosaic legislation (Deut 13:12–18), that treachery within the covenant community cannot be permitted to fester. The narrative presents this not as vengeance but as the restoration of justice and communal integrity.

Verse 23 closes the episode with a summary of Judas's broader success: "more than twenty thousand destroyed in the two strongholds." The Greek word εὐοδούμενος ("prospering" or "going well") carries overtones of divine favor — the same vocabulary used in the Psalms for God's blessing of the righteous undertaking. Judas's fidelity and swift correction of internal betrayal are implicitly linked to his continued military success. The author draws a cause-and-effect moral: where integrity is maintained and corruption excised, God's blessing follows.

Typologically, Simon's bribery echoes Achan's theft at Jericho (Josh 7), where one man's greed imperiled the entire community's covenant relationship with God. As Achan's sin brought defeat on Israel and was resolved only by public judgment, so Simon's covetousness imperils the Maccabean cause and is resolved by Judas's juridical action. The pattern is consistent: interior fidelity is the precondition for exterior victory.

Catholic tradition reads this passage through the lens of both moral theology and ecclesiology. The sin of Simon is identified precisely by the author as φιλαργυρία — love of money — which St. Paul calls "the root of all evils" (1 Tim 6:10) and which the Catechism of the Catholic Church lists among the capital sins under avarice (CCC 1866). What is distinctive here is that covetousness is not merely a private failing; it is shown to be an inherently communal and even eschatological danger. Simon's greed releases forces of opposition back into the world — a stark illustration of the Catechism's teaching that "sin makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them" (CCC 1869).

St. Ambrose, commenting on related Maccabean texts in De Officiis, holds up the Maccabean commanders as exemplars of justice precisely because they subordinated private interest to the common good. He would have found in Simon's bribery a counterexample of the classic Stoic-Christianized virtue of fides — fidelity to office and duty.

From an ecclesiological perspective, Judas's convening of the leaders for public judgment mirrors the Church's understanding of accountability within the Body of Christ. The Second Vatican Council's Lumen Gentium (§8) acknowledges that the Church, though holy in her essence, contains sinners within her, and that the exercise of fraternal correction — including authoritative judgment — belongs to her mission of holiness. Maccabaeus does not ignore the sin to preserve appearances; he names it publicly and acts.

The Catechism also teaches that legitimate authority has the duty to protect the common good even by coercive means when necessary (CCC 2265), and the execution of the traitors, though severe, falls within this category of legitimate defense of the community.

This passage speaks with uncomfortable directness to Catholics navigating institutions — parishes, dioceses, Catholic schools, movements — where financial or moral corruption can quietly undo the work of many faithful people. Simon's sin is not apostasy or outright enemy collaboration; it is the ordinary human temptation to profit from a position of trust. The seventy thousand drachmas are always on offer in some form.

Maccabaeus's response offers a counter-model: he does not minimize the betrayal for the sake of morale, nor does he handle it privately to avoid scandal. He calls the leaders together, names the sin precisely, and acts. Contemporary Catholics — especially those in positions of leadership in the Church or in Catholic institutions — are called to the same kind of moral clarity. Fraternal correction (cf. Matt 18:15–17) is not an optional extra for the especially bold; it is a duty of charity.

On a personal level, the passage invites an examination of conscience: where am I Simon? Where have I allowed a small financial or personal advantage to compromise a duty owed to others — my family, my parish, my colleagues? The love of money need not involve bribery; it operates just as subtly in the thousand daily compromises of Christian witness.