Catholic Commentary
Martyrdom of Mothers and Sabbath Observers
10For example, two women were brought in for having circumcised their children. These, when they had led them publicly around the city with the babes hung from their breasts, they threw down headlong from the wall.11Others who had run together into the caves nearby to keep the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of the honor of that most solemn day.
2 Maccabees 6:10–11 describes two instances of martyrdom under Antiochus's persecution: mothers who circumcised their children were publicly executed by being thrown from a wall, and Jews who gathered in caves to observe the Sabbath were burned alive rather than defend themselves, choosing covenant fidelity over survival.
Two women throw their circumcised infants from a wall; others burn alive on the Sabbath rather than defend themselves—the price of visible, embodied fidelity to God's covenant.
Catholic tradition reads 2 Maccabees with unusual seriousness because the book is part of the deuterocanonical Scriptures accepted at the Council of Trent (1546, Session IV), and because its theology of martyrdom, intercessory prayer for the dead, and bodily resurrection (cf. 2 Macc 7:9; 12:43–46) directly shaped Catholic doctrinal development.
On martyrdom specifically, the Catechism of the Catholic Church teaches that "Martyrdom is the supreme witness given to the truth of the faith: it means bearing witness even unto death" (CCC §2473). The mothers of verse 10 and the Sabbath observers of verse 11 exemplify precisely this witness: they die not for abstract principle but for specific, embodied acts of covenant fidelity — circumcision and Sabbath rest. This specificity matters. Catholic moral theology, drawing on Veritatis Splendor (John Paul II, 1993, §§90–94), insists that there are "intrinsically evil acts" which no circumstance or good intention can justify, and correspondingly, there are goods — like fidelity to God's covenant — which no threat of death can legitimately compel us to abandon.
St. Cyprian of Carthage, writing amid Roman persecution, cited the Maccabean martyrs as exemplars of fortitude for his own community (Epistles 58). St. Augustine reflects in The City of God (Book I, ch. 18) on the courage of those who chose death over apostasy. St. Thomas Aquinas, in his treatment of martyrdom (ST II-II, q. 124), would have recognized in these figures the virtue of fortitude perfected — the willingness to face death rather than commit apostasy or abandon a grave obligation.
Notably, the Sabbath martyrs introduce a tension later resolved by Christian tradition: the disciples of Mattathias (1 Macc 2:41) decided to permit self-defense on the Sabbath, but these cave-dwellers represent a stricter school. The Church, in developing its theology of conscientious objection and just self-defense (CCC §2264–2265), honors both poles: that life may sometimes be defended, and that some values exceed the value of survival.
Contemporary Catholics rarely face execution for circumcision or Sabbath observance, but the deep structure of these martyrdoms — the pressure to privatize faith, to hide covenant practices, to make religion invisible in the public square — is intimately familiar. The mothers of verse 10 were killed for doing a visible, public religious act for their children. Today's Catholic parents face softer but structurally analogous pressures: to leave faith out of their children's formation, to treat baptism as a cultural gesture rather than a covenant seal, to remain silent in professional or social environments when speaking as a Catholic would invite ridicule or cost.
The Sabbath martyrs of verse 11 invite an examination of conscience about sacred time. Do contemporary Catholics protect Sunday as genuinely set apart — not merely attending Mass but resisting the colonization of the Lord's Day by work, consumerism, and digital noise? The martyrs died because they would not let sacred time be dissolved into ordinary time. Their "piety" was not a feeling but a discipline. What concrete, costly choices would signal to our children and communities that Sunday belongs to God and not to productivity or entertainment?
Commentary
2 Maccabees 6:10 — The Martyrdom of the Circumcising Mothers
The scene described in verse 10 is carefully constructed for maximum horror: the mothers are paraded "publicly around the city" before their execution. This public dimension is not incidental. Antiochus's policy was not merely to kill dissenters but to terrorize entire communities into apostasy (cf. 2 Macc 6:7–9). The circumcised infants hung from their mothers' breasts make the atrocity maximally visible: the very sign of the covenant, inscribed in the flesh of an eight-day-old child, is displayed as a criminal exhibit. Circumcision was the seal of the Abrahamic covenant (Gen 17:10–14), the bodily mark distinguishing Israel as God's own people. By performing it, these women were not merely observing a custom — they were confessing, in flesh and blood, that their children belonged to God and not to the king. Antiochus's counter-sign is to hurl them from the wall: their bodies dashed on the pavement below become a counter-proclamation that he, not the God of Israel, holds dominion over life and death.
The phrase "threw down headlong from the wall" (Greek: κατεκρήμνισαν) echoes the vocabulary of extreme judicial humiliation in the ancient world, reserved for traitors and the most despised criminals. These women are executed as enemies of the state for the act of motherhood in covenant fidelity.
2 Maccabees 6:11 — The Martyrdom of the Sabbath Observers
The second vignette shifts from the covenant of flesh to the covenant of time: the Sabbath. The group gathered "into the caves nearby" were attempting a compromise — they did not openly defy the decree but sought secrecy. Yet betrayal finds them, and they face a choice the author identifies with crystalline precision: fight back and survive, or honor the Sabbath and burn. They choose to burn.
The phrase "their piety kept them from defending themselves" (Greek: εὐλαβούμενοι τιμῆσαι τὴν σεμνοτάτην ἡμέραν) is theologically rich. The word eulaboumenoi connotes reverential caution, a holy scruple. These are not people paralyzed by legalism; they are people so formed by the rhythm of covenant worship that they cannot in conscience unravel it even to save their lives. The "most solemn day" carries the full weight of Exodus 20:8–11 and Deuteronomy 5:12–15: the Sabbath is the day of God's own rest, the day that belongs entirely to the Lord. To take up weapons on that day would be to reclaim it for human autonomy — the precise claim Antiochus was making about all of Jewish life.
The Typological and Spiritual Senses
Read typologically, these two episodes prefigure the Christian martyrs in several ways. The mothers who bear the covenant sign in their children's flesh and are killed for it anticipate the Christian mothers who bring their children to baptism — the new circumcision (Col 2:11–12) — and confess the faith in hostile environments. The Sabbath martyrs, who die rather than profane sacred time, anticipate those Christians who refused to offer sacrifice to the emperor on feast days, and ultimately anticipate Christ himself, who "rested" in the tomb on the Sabbath before rising on the first day of the week. The cave in verse 11 carries its own resonance: it is at once tomb and hiding place, as the catacombs would be for the early Church.