The story of Mattathias in 1 Maccabees 2 is very colourful. It offers some moral questions for us to debate.
Mattathias, a priest, had 5 sons: John, Simon, Judas, Eleazar and Jonathan. They moved away from Jerusalem to Modein because they could not bear seeing the Temple being defiled by the Greek overlords. But where else could they go? They were still living under Greek dominion. At last, the king's officers had descended to Modein. Everybody was assembled to offer sacrifice to pagan gods. The officer in charge targeted Mattathias, hoping to make use of the respect Mattathias could command among the people to help him finish his job quickly.
Then the king's officers spoke to Mattathias as follows: "You are a leader, honored and great in this city, and supported by sons and brothers.
Now be the first to come and do what the king commands, as all the Gentiles and the men of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the friends of the king, and you and your sons will be honored with silver and gold and many gifts." (1 Maccabees 2:17-18)
Many of Mattathias' countrymen had already done it. (Meaning: it would not be wrong to follow the crowd.) Gold, silver and high status were offered. (Meaning: the reward would be attractive.) But Mattathias' answer was a categorical no. He didn't even offer any rationalization. Then the story took a violent turn.
Mattathias, a priest, had 5 sons: John, Simon, Judas, Eleazar and Jonathan. They moved away from Jerusalem to Modein because they could not bear seeing the Temple being defiled by the Greek overlords. But where else could they go? They were still living under Greek dominion. At last, the king's officers had descended to Modein. Everybody was assembled to offer sacrifice to pagan gods. The officer in charge targeted Mattathias, hoping to make use of the respect Mattathias could command among the people to help him finish his job quickly.
Then the king's officers spoke to Mattathias as follows: "You are a leader, honored and great in this city, and supported by sons and brothers.
Now be the first to come and do what the king commands, as all the Gentiles and the men of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the friends of the king, and you and your sons will be honored with silver and gold and many gifts." (1 Maccabees 2:17-18)
Many of Mattathias' countrymen had already done it. (Meaning: it would not be wrong to follow the crowd.) Gold, silver and high status were offered. (Meaning: the reward would be attractive.) But Mattathias' answer was a categorical no. He didn't even offer any rationalization. Then the story took a violent turn.
When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the king's command.
When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar.
At the same time he killed the king's officer who was forcing them to sacrifice, and he tore down the altar.
Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu (1 Maccabees 2:23-26).
Here we have two cases of killing. Was it lawful for Mattathias to kill the Jew and the king's officer?
To modern people, the case was a double murder. Though killing in the name of religion is nothing new, we cannot condone such taking of lives. In the light of the New Testament, we should not pass judgment on others, even though it is obvious that that particular Jew had turned his back against God. Let God pass judgment on him. We do not play God.
The story of Phinehas is recorded in Numbers 25:6-15. God was angry that some Israelites offered sacrifice to Baal and God told Moses to hang the chiefs of the people in the sun (Numbers 25:4). Instead, Moses ordered the judges to kill those who "yoked themselves to Baal of Poer" (Numbers 25:5). We are not here to debate why Moses could possibly change God's instructions. No matter what, it was Moses' instruction and Moses had the backing of God. Therefore, the killing of that Jew was in accordance to Moses' instruction and thus it was lawful. However, was the order given by God/Moses in Numbers 25 universally binding in all ages? Was it possible that God/Moses gave the order for just that particular occasion?
What about the killing of the King's officer? Was it lawful to kill a foreigner who forced you to worship idols? I doubt very much. Killing a fellow Jew is reasonable because of their covenant with God. But the morality of killing a Gentile who was carrying out his duty was questionable. Mattathias could have died a martyr. Instead, he became a murderer out of righteous anger!
When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar.
At the same time he killed the king's officer who was forcing them to sacrifice, and he tore down the altar.
Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu (1 Maccabees 2:23-26).
Here we have two cases of killing. Was it lawful for Mattathias to kill the Jew and the king's officer?
To modern people, the case was a double murder. Though killing in the name of religion is nothing new, we cannot condone such taking of lives. In the light of the New Testament, we should not pass judgment on others, even though it is obvious that that particular Jew had turned his back against God. Let God pass judgment on him. We do not play God.
The story of Phinehas is recorded in Numbers 25:6-15. God was angry that some Israelites offered sacrifice to Baal and God told Moses to hang the chiefs of the people in the sun (Numbers 25:4). Instead, Moses ordered the judges to kill those who "yoked themselves to Baal of Poer" (Numbers 25:5). We are not here to debate why Moses could possibly change God's instructions. No matter what, it was Moses' instruction and Moses had the backing of God. Therefore, the killing of that Jew was in accordance to Moses' instruction and thus it was lawful. However, was the order given by God/Moses in Numbers 25 universally binding in all ages? Was it possible that God/Moses gave the order for just that particular occasion?
What about the killing of the King's officer? Was it lawful to kill a foreigner who forced you to worship idols? I doubt very much. Killing a fellow Jew is reasonable because of their covenant with God. But the morality of killing a Gentile who was carrying out his duty was questionable. Mattathias could have died a martyr. Instead, he became a murderer out of righteous anger!
Mattathias and his family fled. Many others followed their example and went down to the wilderness to dwell there (1 Maccabees 2:29). Then came the famous story of non-resistance on Sabbath, resulting in the death of 1000 people (1 Maccabees 2:29-38).
To the modern eyes, this was sheer stupidity. But Fr. Robert Ng has always taught us that it was difficult to be a deontologist. One must be prepared to become a martyr in order to follow duty ethics without exception. These 1000 people were martyrs. We should respect their choice.
In the observance of Sabbath, Jesus has taught us clearly that Sabbath is for the good of man (Mark 2:27).
In the healing of the man with a withered-hand, Jesus made it clear that keeping Sabbath should be positive.
And he said to them, "Is it lawful on the sabbath to do good or to do harm, to save life or to kill?" But they were silent (Mark 3:4).
Self-defence is to do good, to save life. Therefore, self-defence on Sabbath is lawful. This conclusion was also reached by the Mattathias family (1 Maccabees 2:40-41).
To the modern eyes, this was sheer stupidity. But Fr. Robert Ng has always taught us that it was difficult to be a deontologist. One must be prepared to become a martyr in order to follow duty ethics without exception. These 1000 people were martyrs. We should respect their choice.
In the observance of Sabbath, Jesus has taught us clearly that Sabbath is for the good of man (Mark 2:27).
In the healing of the man with a withered-hand, Jesus made it clear that keeping Sabbath should be positive.
And he said to them, "Is it lawful on the sabbath to do good or to do harm, to save life or to kill?" But they were silent (Mark 3:4).
Self-defence is to do good, to save life. Therefore, self-defence on Sabbath is lawful. This conclusion was also reached by the Mattathias family (1 Maccabees 2:40-41).
Dear Lord, open up our hearts so that our zeal for Your truth may burn anew, so that when occasion demands, we may be ready to surrender our lives for the love of You. Amen.
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