1 - 4 Maccabees Standing Firm in The Faith
Join Pastor Gene Simco at C3 Church as we dive into the powerful and often overlooked story of the Maccabees. This sermon explores faith under persecution, the origins of Hanukkah, and the courageous stand of God’s people against forced assimilation. We’ll also address the controversy surrounding these books, why they were included in the Bible of the early Church, and how their removal has shaped modern interpretations of prophecy and end times. Discover why the Maccabees matter—and what their story means for us today.
Sermon Transcript
Standing Firm in the Faith 1 – 4 MaccabeesSermon by Gene SimcoReader’s Version
I once heard a story about President Woodrow Wilson. He received a phone call in the middle of the night from a civil servant who informed him that one of his appointees had just died.The caller said, “Well, I'm sure we're all saddened by this news. I'd like to know if I can take his place.”There was a long pause on the other end of the line before the President replied, “It's all right with me—if it's all right with the undertaker.”We’re continuing in our Alpha and Omega series, where we just explored the book of Esther and how she was willing to risk her life for the sake of her people. Now, if we were following the order of most modern Bibles, we'd be heading into the book of Job. But if we open the Bible of the early church, we find ourselves in Maccabees.Now, if you’ve been fasting like Esther, you might have misread that and thought it said Applebee’s. But no—it’s not Applebee’s, and it’s definitely not mac and cheese. It’s Maccabees.We’ve covered this before, but it’s important to say again: the Bible of the early church looked quite different from the Old Testament most people know today. So if you're wondering why some Bibles have more books, or what happened to these missing texts, we have an article for beginners linked here. You can read through it at your own pace. Bottom line: whether you personally accept these books as Scripture or not, that’s okay. As a non-denominational church, we don’t divide over it. If you don’t receive them as Scripture, you can still treat them as valuable commentary—at the very least, they are historical records.But what is not up for debate is this: these books were in every Bible for the majority of Christian history. For More About The Bible of The Early Church, Click Here. So, let’s bridge where we left off in Esther to where we’re heading in 1 Maccabees. We saw how God preserved His people under Persian rule. But Persia eventually fell, and the next great empire to rise was Greece, under Alexander the Great. That shift leads us straight into the story told in First Maccabees.Greek Esther ends with Jewish victory, but now a new enemy rises. While Persian rule allowed Jewish worship to continue, Greek rule under Antiochus Epiphanes tried to erase it entirely. So the theme shifts—from God’s preservation in Esther to resistance in Maccabees. There’s a very common myth in many Protestant circles—the so-called intertestamental period. You may have heard that there were 400 years of silence between Malachi and Matthew. That idea is flat-out false. There was no silence. In fact, Jesus Himself acknowledges this period and celebrates a festival that commemorates it. God incarnate affirmed the events found in these books by participating in their remembrance. And if we don’t understand these traditions, we miss why Jesus’ world was so expectant for a Messiah. The theme from Esther continues here: just like Esther, Jesus was willing to die for His people. That theme—willingness to die for one’s faith—is central to First through Fourth Maccabees. In this section, we’re going to explore one of the most significant spiritual battles in history: the Maccabean Revolt. It wasn’t just about land or political power. It was a war over faithfulness to God in the face of severe persecution.These four books recount the Jewish resistance against Greek oppression, the fight to preserve true worship, and the deep longing for the coming of the Messiah—longings that shaped the very world Jesus was born into. And if you think this is just dusty ancient history, think again. The Maccabean struggle teaches us how to stand firm today in a culture that constantly pressures us to compromise our faith. Now with that foundation, let’s first take a look at some of the history behind these events.I’ve included a simple timeline so you can visually follow the transitions.
I once heard a story about President Woodrow Wilson. He received a phone call in the middle of the night from a civil servant who informed him that one of his appointees had just died.The caller said, “Well, I'm sure we're all saddened by this news. I'd like to know if I can take his place.”There was a long pause on the other end of the line before the President replied, “It's all right with me—if it's all right with the undertaker.”We’re continuing in our Alpha and Omega series, where we just explored the book of Esther and how she was willing to risk her life for the sake of her people. Now, if we were following the order of most modern Bibles, we'd be heading into the book of Job. But if we open the Bible of the early church, we find ourselves in Maccabees.Now, if you’ve been fasting like Esther, you might have misread that and thought it said Applebee’s. But no—it’s not Applebee’s, and it’s definitely not mac and cheese. It’s Maccabees.We’ve covered this before, but it’s important to say again: the Bible of the early church looked quite different from the Old Testament most people know today. So if you're wondering why some Bibles have more books, or what happened to these missing texts, we have an article for beginners linked here. You can read through it at your own pace. Bottom line: whether you personally accept these books as Scripture or not, that’s okay. As a non-denominational church, we don’t divide over it. If you don’t receive them as Scripture, you can still treat them as valuable commentary—at the very least, they are historical records.But what is not up for debate is this: these books were in every Bible for the majority of Christian history. For More About The Bible of The Early Church, Click Here. So, let’s bridge where we left off in Esther to where we’re heading in 1 Maccabees. We saw how God preserved His people under Persian rule. But Persia eventually fell, and the next great empire to rise was Greece, under Alexander the Great. That shift leads us straight into the story told in First Maccabees.Greek Esther ends with Jewish victory, but now a new enemy rises. While Persian rule allowed Jewish worship to continue, Greek rule under Antiochus Epiphanes tried to erase it entirely. So the theme shifts—from God’s preservation in Esther to resistance in Maccabees. There’s a very common myth in many Protestant circles—the so-called intertestamental period. You may have heard that there were 400 years of silence between Malachi and Matthew. That idea is flat-out false. There was no silence. In fact, Jesus Himself acknowledges this period and celebrates a festival that commemorates it. God incarnate affirmed the events found in these books by participating in their remembrance. And if we don’t understand these traditions, we miss why Jesus’ world was so expectant for a Messiah. The theme from Esther continues here: just like Esther, Jesus was willing to die for His people. That theme—willingness to die for one’s faith—is central to First through Fourth Maccabees. In this section, we’re going to explore one of the most significant spiritual battles in history: the Maccabean Revolt. It wasn’t just about land or political power. It was a war over faithfulness to God in the face of severe persecution.These four books recount the Jewish resistance against Greek oppression, the fight to preserve true worship, and the deep longing for the coming of the Messiah—longings that shaped the very world Jesus was born into. And if you think this is just dusty ancient history, think again. The Maccabean struggle teaches us how to stand firm today in a culture that constantly pressures us to compromise our faith. Now with that foundation, let’s first take a look at some of the history behind these events.I’ve included a simple timeline so you can visually follow the transitions.
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We start with the Babylonian Empire, then move into the transition from Babylon to Persia. This is the period during which Daniel lived—he witnessed both the Babylonian reign and the beginning of Persian rule. After Babylon fell, Persia rose, and that’s when we see figures like Ezra and Nehemiah re-enter the story. Under the decree of Cyrus the Great, the Jewish people were allowed to return and rebuild Jerusalem and the Temple.“In the first year of King Cyrus of Persia, the Lord fulfilled the prophecy He had given through Jeremiah. He stirred the heart of Cyrus to put this proclamation in writing and to send it throughout his kingdom…” (Ezra 1:1)
We then see the historical shift from Persia to Greece. This transition is foretold in Daniel chapters 2 and 7, where various empires are symbolized through a statue and a series of beasts. The Greek Empire, especially under Alexander the Great, fulfills these prophetic visions.
After Alexander’s death, his kingdom was split among his four generals—a fulfillment of Daniel 8:8, “The large horn was broken off, and in the large horn’s place grew four prominent horns pointing in the four directions of the earth.” Maccabees focuses on two of these successor kingdoms: the Ptolemies (in Egypt) and the Seleucids (in what we’d consider the region of Syria and the broader Middle East).
This is where Daniel chapter 11 starts to unfold in detail. The detailed conflict between the King of the South (Ptolemy) and the King of the North (Seleucid) is described in verses like:“The king of the South will increase in power… but eventually one of his own officials will become more powerful than he and will rule his kingdom with great strength.” (Daniel 11:5)
Now, regarding the Maccabees:• Third Maccabees actually occurs before the revolt under Antiochus, during an earlier persecution under Ptolemaic rule in Egypt.• Second Maccabees, especially chapters 1 through 3, provides a kind of prologue and theological lens for the events.• First and Second Maccabees run in parallel, though aligning them perfectly can be difficult.• Fourth Maccabees expands especially on the martyrdom narratives found in Second Maccabees chapters 6 and 7.
So let’s zoom out and get a broad view. Before the Maccabees rose up, Israel had already been beaten down by centuries of foreign domination. The Babylonian exile had come and gone. The Persian Empire had risen and fallen. Then Alexander the Great took over much of the known world—but his death led to chaos. His empire fractured, and Judea fell under the brutal control of the Seleucids.
The real focus here is the power struggle between the Ptolemies and the Seleucids. This wasn’t just political—it was spiritual warfare. And it’s during this dark and oppressive era that the events of the Maccabean Revolt unfold—events that would eventually become the foundation for the Jewish festival of Hanukkah and foreshadow the cost of faithful witness under persecution.
Before we open the pages of Maccabees, we need to understand how we got here—and how God, through prophecy and providence, set the stage centuries in advance.
It begins with a prophecy. In Daniel 8, we read of a vision: a great goat with a prominent horn—Alexander the Great—charging westward, conquering the Persian Empire with divine speed. The horn is broken at the height of its power, and four smaller horns rise in its place. These are Alexander’s generals, who divided his empire after his untimely death. This is not vague guesswork; it is precise history, written centuries before it unfolded.
One of those generals, Ptolemy I Soter, took control of Egypt. His dynasty ruled from Alexandria, a city named after Alexander himself. Alexandria soon became the cultural and intellectual capital of the Greek-speaking world, with one of the greatest libraries in human history. And under his son, Ptolemy II Philadelphus, something extraordinary happened.
Around 250 BC, Ptolemy II commissioned seventy or seventy-two Jewish scholars to translate the Hebrew Scriptures into Greek. According to tradition, they worked separately, and their translations miraculously agreed word for word. Whether legend or fact, the result was the Septuagint—the first major translation of the Old Testament into a language the wider world could understand. It became the Bible of the early Church, quoted repeatedly in the New Testament, and used by Jews throughout the Greek-speaking world, including those living in Judea under Seleucid oppression.
Why does this matter as we begin Maccabees? Because without Alexander’s conquests, the world wouldn’t have been Greek. Without the Ptolemies, there would be no Septuagint. And without the Septuagint, the Messianic hope we find in Maccabees—the longing for deliverance, the echoes of Daniel’s visions, and ultimately, the clarity of Christ’s fulfillment—would have been obscured in a language few could read.
God used empires to pave the road for the Gospel. And it all began with a vision in Babylon, a young conqueror from Macedonia, and a king in Egypt who didn’t even know he was serving the plan of heaven. So we’re going to walk through all four Maccabean books, focusing on four key events that intersect across First, Second, and Fourth Maccabees:1. The desecration of the Temple by Antiochus.2. The martyrdom of Eleazar and the mother with seven sons.3. The rededication of the Temple (Hanukkah).4. A theologically controversial event for the modern church. But before diving into those, let’s quickly summarize Third Maccabees, which many are unfamiliar with.Third Maccabees takes place before the famous revolt. It’s set during the reign of Ptolemy IV Philopator of Egypt (221–204 BC). Here, the Jewish people faced brutal persecution simply for practicing their faith. Unlike the others, Third Maccabees is not set in Jerusalem or Judea. It unfolds in Egypt, specifically in Alexandria. After defeating Antiochus III at the Battle of Raphia (217 BC), Ptolemy IV visits Jerusalem. There, he attempts to arrogantly enter the Holy of Holies—the innermost sanctuary of the Temple, which only the high priest could enter once a year on Yom Kippur (Leviticus 16:2). He is struck down by divine power.Enraged and humiliated, Ptolemy returns to Egypt and launches a wave of persecution. He issues an edict of forced apostasy—either renounce your faith and sacrifice to pagan gods, or die. Jews are forcibly registered, branded like cattle, and deported to Alexandria, where they’re imprisoned by the thousands in the Hippodrome. Now, let’s talk about elephants—yes, elephants. One of the recurring images in the Maccabean accounts involves war elephants. This may sound bizarre, but it’s historically accurate. After all, Alexander the Great’s campaigns reached into India, where Indian elephants were trained for warfare. In ancient battles, these animals were used like tanks—terrifying and destructive. Think of the movie Lord of the Rings, with the giant beasts carrying warriors in towers on their backs, raining destruction from above. That’s the kind of scene we’re dealing with here. Ptolemy’s plan was to get the elephants intoxicated and then let them loose to trample the Jews.This strategy mirrors the threats seen in the book of Esther, and again in Revelation, where arrogant empires plot the destruction of God’s people.But then, God intervenes. Through angelic appearances, visions, and divinely induced fear and sleep, the executions fail—repeatedly. The elephants turn back on Ptolemy’s own troops. God delivers His people in a miraculous reversal.“The Lord rescues the godly; He is their fortress in times of trouble.” (Psalm 37:39)Eventually, the king is humbled. He apologizes, restores their rights, and even arms and honors them. The Jews then establish a feast of remembrance, celebrating God’s deliverance. Although this feast isn’t one of the seven commanded in the Torah (Leviticus 23), it becomes another example of sacred remembrance—like Purim (Esther 9:26–28) and later Hanukkah (John 10:22, “It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication…”).At this point, if we were moving chronologically, the beginning of Second Maccabees—those first few chapters—would fit in here. It sets the tone for much of what we’ll see moving forward. These opening chapters focus heavily on the corruption of the priests and leaders, foreshadowing the spiritual rot that would make room for foreign oppression. Now, when we look at First Maccabees chapter 1 and Second Maccabees chapters 5 through 6, the narratives start to run in parallel.First Maccabees gives us the historical account of the Maccabean revolt against the Greeks. It's detailed, orderly, and focused on the fight to preserve proper worship. It's often seen as written from the viewpoint of military resistance. Second Maccabees, on the other hand, covers the same time period but offers the theology of the struggle. It doesn't follow a strict chronological order. Instead, it dives deep into themes of God’s justice, martyrdom, and resurrection hope. If First Maccabees tells the story from the soldier’s perspective, Second Maccabees tells it from the martyr’s perspective—those who chose to die rather than betray the covenant. This leads us to the infamous figure of Antiochus IV Epiphanes—a name burned into the memory of the Jews who suffered under his tyranny.He is introduced as a conqueror, and again, elephants appear. In fact, in 2 Maccabees 5:1–2, Antiochus returns from Egypt and storms Jerusalem with great violence. Historical accounts suggest that he had hundreds of war elephants—some sources claim up to 500—though that number may be exaggerated. Regardless, elephants were a major feature of Hellenistic warfare and a terrifying weapon on the battlefield. Antiochus eventually desecrates the Temple in Jerusalem. He erects an altar to Zeus (referred to in Greek as Δίας Ὀλύμπιος / Días Olýmpios), right inside God’s holy place. Then he sacrifices pigs—an unclean animal according to Levitical law—on the altar of God.He doesn’t stop there. He burns Torah scrolls, forbids circumcision, and outlaws Sabbath observance. This is not just cultural oppression—it’s the systematic erasure of covenantal faithfulness. This horrific act fulfills the prophecy found in Daniel 11:31:“His army will take over the Temple fortress, pollute the sanctuary, put a stop to the daily sacrifices, and set up the sacrilegious object that causes desecration.”This is the abomination of desolation—a prophetic sign of both that time and a foreshadowing of future tribulations. Jesus later refers back to this in Matthew 24:15, warning of an ultimate defilement still to come. Antiochus is a forerunner of that coming evil—an archetype of the Antichrist spirit.So we enter into what is arguably the darkest hour for the Jewish people in this period.The practice of Judaism is outlawed. Scrolls of the Torah are burned. Circumcision is forbidden. Anyone who obeys God's commandments is subject to torture and death. Faithfulness now costs you your life. Next, if we’re following along—perhaps loosely chronologically—we arrive at the martyrdom accounts.This is where Second Maccabees chapters 6 and 7 pick up. Again, they may not be arranged in strict historical order, but this is where they appear in the text. Scholars date the events to somewhere around 160 BC, which would be roughly correct chronologically. Here, we witness the heroic faith of Eleazar and the seven brothers with their mother.Eleazar is a respected elderly scribe who refuses to even pretend to eat defiled meat. He goes to his death willingly, declaring:“It is not fitting for us to desert the law and the traditions handed down to us.”(Paraphrased from 2 Maccabees 6:23) The seven brothers are then tortured and murdered one by one, right in front of their mother. Each of them boldly proclaims hope in the resurrection—a central theme in this section. One of the brothers declares:“You may kill us, but the King of the universe will raise us up to live again forever, because we are dying for His laws.”(2 Maccabees 7:9, NLT) The mother, in a stunning display of unwavering faith, encourages each of her sons to stand firm—even as she prepares herself for death. Her courage is one of the most powerful images of spiritual resilience in all of Jewish literature. This is deeply significant. The theme of resurrection hope—while rare in the Hebrew Scriptures—is strongly emphasized here. In the Old Testament, this idea appears explicitly only in a few places:• Isaiah 26:19: “But those who die in the Lord will live; their bodies will rise again!”• Daniel 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting disgrace.”But in Second and Fourth Maccabees, resurrection is not just mentioned—it is declared with boldness in the face of death. This anticipates the full New Testament revelation of the resurrection of the dead. Fourth Maccabees beautifully reflects on these events. While the others tell the story historically, Fourth Maccabees offers a philosophical and theological meditation on suffering, courage, and reason. It shows how godly wisdom—expressed through reasoned faith and self-control—can triumph even over torture and death. The very first verse of Fourth Maccabees sets the tone:“The subject I am about to discuss is most philosophical: whether devout reason is sovereign over the emotions.”(4 Maccabees 1:1) This isn’t Stoicism. It’s a Judeo-Hellenistic blend of philosophy rooted in Torah obedience. In this work, reason (λόγος, lógos – “logic, word, or reason”) guided by faith becomes the lens through which suffering is understood. This is not just dying for a cause—it is witnessing to eternal truth through suffering. The Greek word for witness is μάρτυς (mártys), where we get the word martyr. This becomes foundational for early Christian thought.Another key passage appears in Second Maccabees 7:23, where the mother declares:“It was God who created the world and shaped the human race and gave them life again. He is merciful and will give life and breath back to you again, since you now forget yourselves for the sake of His laws.”(Paraphrased NLT) And from Fourth Maccabees, highlighting resurrection hope:“But if we die, as our brothers did, do not think that our godless suffering is in vain. God will raise us up to eternal life, because we died for His laws.”(4 Maccabees 9:22, paraphrased) So Second Maccabees gives us the martyr’s voice, and Fourth Maccabees reflects on their meaning. Together, they expose how divinely rooted reason—not mere passion or emotion—leads to victory even in death. This theology is echoed in the New Testament’s treatment of suffering and resurrection:• “If we die with Him, we will also live with Him.” (2 Timothy 2:11)• “And since we died with Christ, we know we will also live with Him.” (Romans 6:8)• “For God has not given us a spirit of fear and timidity, but of power, love, and self-discipline.” (2 Timothy 1:7)The martyrs of the Maccabees are not just Jewish heroes—they become foreshadows of the Christian witness, showing us how to stare death in the face without flinching because we know the One who raises the dead.In our next movement, we see the Maccabean revolt and the miracle of Hanukkah. This takes us back to First Maccabees chapters 2 through 4, and Second Maccabees, roughly chapters 8 through 10.Enter Mattathias, a priest from the town of Modein. When commanded to sacrifice to false gods, he refuses—and ignites the revolt by slaying the king’s official who was enforcing the decree. First Maccabees emphasizes the military mind and action over the martyrdom perspective we saw earlier. While both are present in the narrative arc, the focus now shifts to the tactics and leadership of the Maccabees. At one point, the Jews retreat into the wilderness. There’s a moment when some of them refuse to fight on the Sabbath, resulting in a massacre. Seeing this, Mattathias decides to permit fighting on the Sabbath in cases of self-defense—a controversial decision that isn’t necessarily a positive example, but reflects the real struggle between preserving tradition and ensuring survival. “Let us fight against anyone who comes to attack us on the Sabbath day; let us not all die as our brothers died in their hiding places.”(1 Maccabees 2:41, paraphrased) From there, his son Judas Maccabeus rises—a name that means “The Hammer” (from the Hebrew מַכַּבִּי / Makabbi, likely derived from makabah, “hammer”). Judas leads the charge. Though outnumbered and under-resourced, the Maccabees rely on faith in God, not superior military strength.So here we see the rise of Judas Maccabeus.In First Maccabees chapters 3 and 4, Judas becomes the central leader of the resistance. Through guerrilla warfare and unwavering trust in God, his forces begin to win battles that should have been impossible. There’s a common battle cry recorded in the spirit of these movements:“It is better to die than to sin against God.” Then comes a pivotal turn: Antiochus Epiphanes dies. He is struck by God with a gruesome illness—his body becomes consumed by disease, worms, and a rotting stench. In the face of death, he expresses regret and places his son (Antiochus V Eupator) in charge before dying.“But the all-seeing Lord, the God of Israel, struck him with an incurable illness... He was in pain because his internal organs were rotted out by a terrible disease and worms were eating away at his body.”(2 Maccabees 9:5–9, summarized) With the oppressor gone, Judas and his men reclaim the Temple. After years of warfare, they rebuild the altar, purify the Temple, and relight the menorah.This is where the tradition of Hanukkah comes from.According to later rabbinic tradition (especially recorded in the Talmud, Shabbat 21b), the miracle of the oil—that one day’s supply lasted eight days—is remembered. However, it’s important to note: this tradition is not found in the text of Maccabees itself. The miracle of the oil is post-biblical tradition, not recorded in 1 or 2 Maccabees. What the text does record is the greater miracle: faithfulness under persecution.Miraculously, the faithful reclaim the Temple, cleanse it, and rededicate it to the Lord. This is the true heart of Hanukkah, also called the Festival of Lights (Ἐγκαίνια / Egkainia in Greek – “Dedication”). It commemorates not just oil, but the triumph of worship over idolatry, of conviction over compromise. The key verse is:“Then Judas and his brothers said, ‘Now that our enemies have been crushed, let us go up to purify the Temple and rededicate it.’”(1 Maccabees 4:36, paraphrased) Following this rededication of the Temple, Judas Maccabeus continues to lead campaigns to defend Jewish communities in surrounding areas.This is a crucial turning point. The fight is no longer just about survival, but about preserving faith and culture in the land. Judas leads missions to cleanse the land of idol worship, protect faithful Jewish communities like Galilee and Gilead, and secure victories in the face of impossible odds.These victories point to one reality: God’s providence and faithfulness always outweigh compromise.Many Jews caved under pressure, but the faithful endured. The cost, however, was steep.Judas himself dies in battle, as recorded in:“Judas also fell in the battle, and the rest fled.”(1 Maccabees 9:18, paraphrased) But his legacy does not die with him. His brothers—particularly Jonathan and Simon—carry it forward.They would continue the resistance, the reforms, and ultimately establish a line of priest-kings known as the Hasmoneans, setting the stage for the world Jesus would enter centuries later. At this point, I want to address a common objection to Maccabees—and that is Judas Maccabeus and praying for the dead.In 2 Maccabees 12:39–45, Judas Maccabeus prays for the dead, revealing an early belief in purification after death. This passage later became a key proof text for Catholic doctrine, particularly for the development of purgatory and prayers for the dead. One of the most common objections to the Maccabean books centers on this very passage, where Judas orders prayers and sacrifices for fallen soldiers who had died with pagan amulets hidden beneath their tunics—an act considered idolatrous in the Jewish context. Here’s the key passage (summarized from 2 Maccabees 12:42–45, with NLT phrasing):“They begged God to forgive the sinful deed. Judas took up a collection and sent it to Jerusalem as a sin offering. In doing this, he acted in a godly and honorable way, because he believed in the resurrection of the dead. If he had not believed that the dead would rise again, it would have been foolish to pray for them. But he was looking forward to a wonderful reward for those who had died godly lives. So he made atonement for the dead, hoping they would be freed from their sin.” Now, here are a few important points to understand:• This was Judas’ idea—not something commanded by God.• Just as King David had many personal ideas and actions that weren’t necessarily divinely sanctioned, the same applies here. Remember: David numbered the people against God's will (2 Samuel 24), deceived others (1 Samuel 21), engaged in brutal raids (1 Samuel 27), committed adultery with Bathsheba, and arranged the murder of her husband Uriah (2 Samuel 11). Yet we don’t throw out 1 & 2 Samuel because David sinned.So we must apply the same logic to Judas Maccabeus. The historical record of a flawed man is not a doctrinal endorsement.Now, let’s address the difference between praying to the dead and praying for the dead.• Praying to the dead is idolatry—Scripture is clear: we are to pray to God alone.• Psalm 5:2 says, “Listen to my cry for help, my King and my God, for I pray to no one but You.”• Deuteronomy 18:11 warns against attempts to communicate with the dead.• Isaiah 8:19 adds: “Should the living seek guidance from the dead?” This kind of spiritualism or necromancy is condemned.But praying for someone—even after death—is a separate category. It was practiced historically, but never commanded, and most importantly: Jesus addresses the futility of it in Luke 16, the parable of the Rich Man and Lazarus.In that story, a rich man ignores the needs of a poor man named Lazarus. After death, the rich man finds himself in torment, while Lazarus is comforted in what Jesus calls “Abraham’s bosom” (a Jewish way of speaking about Sheol or the realm of the dead). The rich man begs for relief, saying:“Father Abraham, have some pity! Send Lazarus over here to dip the tip of his finger in water and cool my tongue. I am in anguish in these flames.”(Luke 16:24)But the answer is no. A great chasm is fixed between them. The rich man then asks that Lazarus be sent back to warn his brothers. Again, the answer is no. The decision is final. Nothing can be done for the dead, and nothing the dead can do for the living. So Jesus directly confronts the idea that prayers can help those who have already died. Deeper Insights Into Prayer To and For The Dead: Some pray to saints, others ask deceased family members to intercede for them, and a few even try to justify it with verses like Hebrews 12:1, claiming the “great cloud of witnesses” are watching and ready to help. But biblically speaking, this isn’t communion with the saints—it’s spiritual confusion. And in some cases, it crosses directly into what the Bible calls necromancy—a practice God explicitly forbids.
The Law of Moses couldn’t be clearer. In Deuteronomy 18:10–12, God says:
> “Do not let your people practice fortune-telling, or use sorcery, or interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is detestable to the Lord.”
This isn’t just discouraged—it’s detestable. Seeking guidance from or communication with the dead isn’t portrayed in Scripture as a spiritual gift—it’s portrayed as a spiritual threat. And it doesn’t matter if the dead person in question is a saint, a prophet, or your beloved grandma. God doesn't put qualifiers on it.
King Saul made this mistake. When he could no longer hear from God, he disguised himself and visited a banned medium in Endor, asking her to conjure the prophet Samuel from the dead (1 Samuel 28). And it worked—Samuel showed up—but not with blessing. He rebuked Saul for disturbing him and reminded him that his kingdom was already being torn away. It wasn’t a sweet moment of reconnection; it was a supernatural rebuke. Saul wasn’t rewarded for his spiritual persistence—he was condemned for his rebellion.
Saul knew the Law. In fact, 1 Samuel 28:3 tells us he had previously banned mediums from the land. He broke the very law he once enforced. And the consequences were devastating.
Later, 1 Chronicles 10:13–14 gives God’s verdict on the situation:
> “So Saul died because he was unfaithful to the Lord. He failed to obey the Lord’s command, and even consulted a medium instead of asking the Lord for guidance.”
This wasn’t just a personal failure—it was a disqualifying act of spiritual betrayal.
And this isn’t just an Old Testament concern. The New Testament reinforces the same truth: spiritual communication is to be directed to God alone. There is no biblical precedent for praying to or for the dead—and multiple warnings that anything resembling those practices is spiritually dangerous.
Paul is direct in Galatians 5:19–21, listing sorcery among the “works of the flesh.” The Greek word he uses is φαρμακεία (pharmakeia), which doesn’t just mean magic potions—it refers to occult practices, spiritual manipulation, witchcraft, and attempts to control unseen forces apart from God. Paul warns that those who practice such things “will not inherit the Kingdom of God.”
In Acts 16, Paul confronts a slave girl who had a “spirit of divination.” She was able to predict the future—but her gift was demonic. Paul didn’t affirm her; he cast the spirit out. It wasn’t just deception—it was a spiritual stronghold.
In 1 Timothy 4:1, Paul warns believers:
> “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons.”
This applies directly to teachings that legitimize spiritual contact with the dead—because who else do you think answers when someone prays to the dead?
The Bible makes no distinction between “good” and “bad” necromancy. All contact with the dead is condemned—because it opens the door to deceiving spirits.
Prayer, by its nature, is worship. It is intimate communication with the divine. That’s why Scripture always points prayer upward—not sideways or backward. Psalm 5:2 says, “I pray to no one but You.” Matthew 6:9 records Jesus teaching us to pray, “Our Father in heaven…” Not once does Jesus ever pray to Moses, Elijah, or any of the patriarchs—even when He literally sees them at the Transfiguration (Matthew 17). Jesus—the Son of God—does not model prayer to the dead. That should settle it.
The New Testament is even more specific:
> “There is one God and one mediator between God and humanity—the man Christ Jesus.” (1 Timothy 2:5)
To invoke saints, martyrs, or apostles in prayer is to bypass the one Mediator God has given us. It’s not humble—it’s heretical. It’s saying Jesus isn’t enough.
And what about praying for the dead? That idea has even less support. Hebrews 9:27 says, “It is appointed for man to die once, and after that comes judgment.” That’s it. Once death occurs, a person’s spiritual state is fixed. There is no mention of purgatory, no limbo, no process where prayers from the living alter the destiny of the dead.
In Luke 16, Jesus tells the story of Lazarus and the rich man. After death, the rich man is tormented in Hades and begs Abraham to send help or a message to his family. Abraham replies, “A great chasm has been fixed.” There’s no second chance. No prayer can cross that divide. The parable of the rich man and Lazarus (Luke 16) offers a sobering reminder: once this life ends, the eternal destination is fixed. No one crosses from death to warn the living, and no intercession from the living can alter the fate of the dead. The rich man’s plea to send Lazarus back is denied—not because God is unkind, but because God has already spoken through Moses and the prophets, and now through Christ. There is no second chance, no loophole, no “afterlife appeal.” Jesus Himself makes it clear: “If they won’t listen to Moses and the prophets, they won’t be persuaded even if someone rises from the dead.” There is only one mediator between God and man—Jesus Christ (1 Timothy 2:5). In life, we have the opportunity to respond to truth. After death, the time for decision is over. The gospel is not a system to game—it is a Savior to trust while you still can.
Still, some point to Hebrews 12:1—“we are surrounded by a great cloud of witnesses”—to suggest that the dead are aware, watching, and ready to assist. But that’s a misunderstanding of the passage. The context is a metaphor: the witnesses are not spectators in the stands cheering us on—they are testifiers whose lives bear witness to what faith looks like. Hebrews 11 lists their stories; Hebrews 12 tells us to run like they did. Nowhere does it say they’re listening to our prayers or mediating on our behalf.
And finally, Isaiah 8:19 delivers a knockout punch:
> “Should the living seek guidance from the dead? Look to God’s instructions and teachings! People who contradict His word are completely in the dark.”
That’s not poetic imagery—that’s a prophetic warning.
So if you're praying to saints, angels, or ancestors, you are not practicing biblical Christianity—you are practicing a modern form of necromancy, even if it’s wrapped in religious language. If you’re praying for the dead, you’re trying to alter a judgment God has already rendered.
God doesn’t use a medium.Jesus doesn’t need a co-mediator.And the dead don’t hear your prayers—only God does.
Pray to Him alone.
Bottom line: praying for the dead was practiced in history, even by some early Christians—but I’d rather side with Jesus on this one.And again, let’s return to the root of the objection: if we’re going to dismiss a book of the Bible simply because a key figure did something questionable, then we’d have to throw out much of the Old Testament, including 1 & 2 Samuel, due to David’s many sins.Instead, we do what we’ve always done—read historical accounts in context. Second Maccabees is not a law-giving book. It’s not a Levitical code or Pauline letter. It’s a historical account, just like 1 & 2 Samuel, Kings, or Acts. The passage records what Judas Maccabeus did, but does not say God commanded it. Other Jewish figures made serious mistakes, and yet their stories are preserved for theological reflection. Think of Moses striking the rock, Solomon’s idolatry, or Peter’s denial. We don’t build doctrine from their mistakes—but we don’t discard the text either. So in short:• Catholicism erred by building doctrine from this single action.• But Protestantism also erred by discarding the book because they objected to that action.Both reactions missed the point: interpret the book in its proper genre and purpose—as a historical and theological witness of faithful endurance, not a doctrinal manual. Next, if we continue in Maccabees, the bulk of the narrative shifts forward in time. First Maccabees stretches into a broader historical arc.In chapters 10 through 12, Jonathan, one of the surviving Maccabean brothers, becomes the new leader and high priest. He finds himself navigating the complex political world of shifting alliances—including foreign powers such as Rome.While these alliances appear outwardly successful, they foreshadow the corrupt political entanglements that would eventually lead to the rise of the Hasmonean dynasty—a mixed blessing at best. Then, in First Maccabees chapters 13 through 16, we see Simon, the last surviving brother of the original Maccabean heroes, take the mantle of leadership. He brings a period of peace and stability to Judea. Under his leadership, the nation gains a degree of independence and even receives formal recognition of Judean sovereignty.This represents the high point of Maccabean success. Simon also establishes hereditary leadership, which marks the official beginning of the Hasmonean dynasty—a priestly ruling family that blended spiritual and political authority. However, despite its promising start, this dynasty—after achieving a level of autonomy—descends into corruption.Eventually, the Hasmonean rulers become part of the problem. Their entanglement in worldly politics and compromise with Rome leads to many of the very issues Jesus would later confront in the religious leadership of His day—particularly among the Sadducees, who were closely connected to the Hasmonean establishment and the Temple system. Following Simon’s leadership, the Hasmonean dynasty rules Judea for about a century. But over time, it becomes plagued by internal conflict, political scheming, and spiritual decay. This power struggle paves the way for Roman domination and the installation of foreign rulers like Herod the Great, who was appointed by Rome—not descended from David, nor a priest, and certainly not righteous.This is the context into which Jesus is born. The political and religious landscape Jesus enters is one shaped directly by the fallout of the Maccabean period. On one hand, the Maccabees preserved Jewish identity and worship. On the other hand, their legacy created a misguided expectation of what the Messiah should be.During this period, Messianic hope intensified, but the people began to expect a military and political savior—someone like Judas Maccabeus, a warrior to overthrow foreign oppressors. This is why so many missed Jesus. They were looking for a hammer, but God sent a lamb.They expected a Messiah with a sword, but they received a suffering servant.As the prophet Isaiah wrote:“He was despised and rejected— a man of sorrows, acquainted with deepest grief… He was pierced for our rebellion, crushed for our sins… All of us, like sheep, have strayed away… Yet the Lord laid on Him the sins of us all.”(Isaiah 53:3–6, NLT) Jesus fulfilled this prophecy not through political revolt, but through sacrificial love.The people wanted another Maccabean general. What they received was the Lamb of God, who takes away the sin of the world (John 1:29).And so, the stage is set. From Babylon to Persia, from Alexander to Antiochus, from Judas to Jesus—God was working all along. The Maccabean revolt preserved the people. But the Gospel would redeem them. So why were these books in the Bible?Because the Maccabean revolt wasn’t just a military victory—it was a spiritual stand for righteousness. These events directly shaped the faith of the early church.The word martyr literally means “to witness.” The Greek word is μάρτυς (mártus), and its plural μάρτυρες (mártyres). These faithful ones bore witness to the truth of God, even unto death. We also see New Testament references and fulfillments rooted in the Maccabean story. Most famously:• Matthew 24:15, Mark 13:14, and Luke 21:20–24 all reference the abomination of desolation, pointing back to Antiochus IV Epiphanes—but also forward to future events like the Roman destruction of the Temple in AD 70.• Hebrews 11:35 makes a direct reference to the martyrs in 2 Maccabees 7:“Women received their loved ones back again from death. But others were tortured, refusing to turn from God in order to be set free. They placed their hope in a better life after the resurrection.”(Hebrews 11:35, NLT)This clearly echoes the Maccabean mother and her seven sons who died rather than compromise.• In John 10:22, Jesus celebrates the Feast of Dedication—Hanukkah:“It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication.”(John 10:22, NLT)So, as mentioned before, Jesus was very aware of these events. He knew the history—and He celebrated a festival that came from them.• In Revelation 6:9–11, we hear the cry of the martyrs, echoing the suffering and martyrdom recorded in Maccabees:“I saw under the altar the souls of all who had been martyred for the word of God and for being faithful in their testimony. They shouted to the Lord and said, ‘O Sovereign Lord, holy and true, how long before you judge the people who belong to this world and avenge our blood?’” Now here’s where things get serious: The removal of Maccabees has contributed to end-times interpretation problems that did not exist in the early church.There’s a compelling argument that removing Maccabees from Protestant Bibles led to the rise of futurist misinterpretations of Daniel and Revelation. Here's why:First, Maccabees provides the historical context for Daniel’s prophecies. Daniel chapters 8 and 11 contain prophetic visions that align directly with the events of the Maccabean period—especially the rise and persecution by Antiochus IV Epiphanes.• Daniel 8:9–25 and 11:21–35 describe in stunning detail the Greek ruler who desecrates the Temple.• Daniel 11:31: “His army will take over the Temple fortress, pollute the sanctuary, put a stop to the daily sacrifices, and set up the sacrilegious object that causes desecration.” This is the abomination of desolation—a term Jesus later uses. And it was fulfilled historically when Antiochus IV desecrated the Temple.First and Second Maccabees document these events in detail: the desecration of the altar, the martyrdoms, the rededication of the Temple.But without Maccabees, modern readers lose that historical anchor—and are led to push these fulfillments into the future.The early church, using the Septuagint, had Maccabees. They interpreted much of Daniel as already fulfilled. The literal, historical events of the Maccabean era became a template for understanding Revelation, Daniel, and even Jesus’ apocalyptic warnings. But when Protestant Reformers rejected Maccabees—and the broader Septuagint-based canon—a vacuum was created. Enter the 19th century.That’s when we see the rise of dispensational futurism—through figures like John Nelson Darby and later the Scofield Reference Bible. They popularized the idea that Daniel and Revelation were entirely about yet-to-come events: a rebuilt Jewish Temple, a future Antichrist, a seven-year tribulation—none of which were standard in the early church. These views ignore the historically fulfilled elements in the Maccabean revolt and disconnect Jesus' statements from their real-world context. So if you're unfamiliar with these different interpretations of Revelation—know this: the dominant futurist view in many Protestant churches today did not exist until the mid-1800s, when the Apocrypha was removed from Protestant Bibles. And Revelation itself? It echoes Maccabean themes powerfully:• Persecution under empire• Martyrdom• Faithful endurance• Divine vindication All are themes present in Maccabees. By removing these books, readers lose the literary and theological pattern that Revelation draws upon. Maccabees is key to understanding the apostles’ mindset. The Maccabean war shaped Jewish Messianic expectations. Many expected the Messiah to be a warrior like Judas Maccabeus, someone who would overthrow Rome like Judas had overthrown Greece.The Hasmonean dynasty that grew from the Maccabees eventually led to political corruption. This set the stage for the power struggles between Pharisees and Sadducees that Jesus encountered in His ministry. The Maccabees prepared the way for the apostolic message.The apostles lived in a world where Jewish suffering under foreign rule was fresh. Understanding why they expected a military Messiah helps us grasp how radical Jesus’ Kingdom truly was.He didn’t come to conquer Rome.He came to conquer death.So here’s the bottom line:Removing Maccabees stripped the church of its clearest historical lens for understanding Daniel and Revelation. What was once seen as fulfilled prophecy was replaced with speculative futurism, driven by missing data and divorced from the Bible of the early church.Restoring Maccabees doesn’t just restore history—it corrects eschatology. What is the Christological purpose? The Maccabean martyrs and freedom fighters stood firm against overwhelming enemies, fighting for the preservation of God’s people and His law. But Jesus Christ would come to fight a greater battle—not against flesh and blood, but against sin, death, and the powers of darkness.He would not take up the sword like Judas Maccabeus. He would become the Lamb of God, slain for the sins of the world—fulfilling every hope and longing that the Maccabees fought to preserve.So Maccabees points to Jesus in several ways:• The fight for purity and worship foreshadows Jesus cleansing the Temple (John 2:13–17).• The failed Hasmonean kings point to the need for a righteous King—fulfilled in Jesus (Jeremiah 23:5).• The resurrection hope declared by the martyrs in 2 Maccabees is fulfilled in Christ.• And while Judas Maccabeus’ victories were temporary, Jesus’ victory is eternal. ________________________________________ Alpha & Omega – Christ's Fulfillments in the Maccabees 1. The Festival of Lights (Hanukkah) and the True Light of the WorldἌλφα – Old Testament Foreshadowing“Then Judas and his brothers said, ‘Now that our enemies have been crushed, let us go to purify the sanctuary and rededicate it.’”(1 Maccabees 4:36)“They celebrated the dedication of the altar for eight days, joyfully offering burnt offerings… They adorned the front of the Temple with golden crowns and shields, restored the gates, and furnished the priestly chambers with doors.”(1 Maccabees 4:56–57)Ὦμέγα – New Testament Fulfillment“Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the Temple courts, walking in Solomon’s Colonnade.”(John 10:22–23)“Jesus spoke to the people once more and said, ‘I am the light of the world. If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life.’”(John 8:12)The rededication of the Temple after Antiochus’ forced desecration becomes the foundation of Hanukkah—the Festival of Lights. Judas Maccabeus purified the physical Temple, but Jesus celebrates Hanukkah in the Temple and then declares Himself the Light of the World. While the Maccabees restored a lampstand, Jesus brings eternal light to those who follow Him. ________________________________________ 2. Martyrdom and Resurrection HopeἌλφα – Old Testament Foreshadowing“The King of this world will raise us up to live again forever, because we have died for His laws.”(2 Maccabees 7:9)“It is better to die at the hands of men and to cherish the hope that God gives of being raised by Him.”(2 Maccabees 7:14)Ὦμέγα – New Testament Fulfillment“Women received their loved ones back again from death. But others were tortured, refusing to turn from God in order to be set free. They placed their hope in a better life after the resurrection.”(Hebrews 11:35)“Jesus told her, ‘I am the resurrection and the life. Anyone who believes in me will live, even after dying.’”(John 11:25)The seven brothers and their mother in 2 Maccabees 7 stood firm in their faith, choosing death rather than denying God’s law. This passage is directly referenced in Hebrews 11:35, placing them in the “Hall of Faith.” Their belief in bodily resurrection was fulfilled in Jesus, who is the Resurrection and the Life. ________________________________________ 3. The Abomination of DesolationἌλφα – Old Testament Foreshadowing“On the fifteenth day of the month of Kislev, in the year 145, the king erected a desolating sacrilege upon the altar of burnt offerings.”(1 Maccabees 1:54)“The forces of the king burned the scrolls of the law wherever they were found.”(1 Maccabees 1:56)Ὦμέγα – New Testament Fulfillment“The day is coming when you will see what Daniel the prophet spoke about—the sacrilegious object that causes desecration standing in the Holy Place… Then those in Judea must flee to the hills.”(Matthew 24:15–16)“Don’t you realize that your body is the Temple of the Holy Spirit, who lives in you and was given to you by God?”(1 Corinthians 6:19)Antiochus IV Epiphanes set up an idol in the Temple and sacrificed a pig on the altar—fulfilling Daniel’s prophecy of the abomination of desolation (Daniel 11:31). Jesus refers back to this moment as a type or pattern for future desecration. The dwelling of God is no longer in a building, but in believers themselves—and Jesus is the one who ultimately purifies the Temple. ________________________________________ 4. Faithful Endurance in PersecutionἌλφα – Old Testament Foreshadowing“My children, have courage. Keep your faith, for the Lord will not delay in showing His mercy.”(2 Maccabees 7:23)“Others were tortured, refusing release so that they might gain a better resurrection.”(2 Maccabees 7:14, 29)Ὦμέγα – New Testament Fulfillment“Be faithful even to death, and I will give you the crown of life.”(Revelation 2:10)“Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers.”(Matthew 24:9) The persecution of faithful Jews under Antiochus foreshadows the suffering of Christ’s followers. The martyrs of 2 Maccabees 7 endured torture rather than deny God, believing in the resurrection to come. Their witness shaped Jewish beliefs and became a foundation for Christian endurance under persecution. Just as they stood firm, Jesus calls His followers to remain faithful even unto death.The trials they faced mirror the suffering endured by the early church—and the suffering that believers still experience around the world today.The Maccabees fought for earthly deliverance.Jesus secured eternal deliverance for His people. The Call to Endure: Will We Stand Like the Maccabees?The Maccabean struggle wasn’t just about political freedom—it was about faithfulness to God in the face of intense pressure to conform.Like the Maccabees, we’re called to stand firm in the faith.The world pressures us to compromise our beliefs—whether on moral issues, biblical truth, or devotion to Christ. But the Maccabees stood their ground. Will we?Or will we cave? Even within the Christian community today, there is pressure—pressure to water down the Gospel, to prioritize politics, or to align with worldly causes over Kingdom ones. We’ve seen clear commands to love our neighbors. Yet how many Christians, as we observed earlier, get wrapped up in political arguments or worldly distractions instead of keeping their minds focused on heavenly things?We are called to be different. As the book of Hebrews outlines, we’re to stand in suffering like the martyrs. Faithfulness sometimes means suffering.Remember the meaning of martyr. The Greek word is μάρτυς (mártys)—it literally means “witness.” It came to be associated with dying because early Christians bore witness unto death. That entire Hall of Faith in Hebrews 11 is filled with people who stood firm—many of whom were martyred. So the question remains: Will we endure suffering for Christ? In 2 Maccabees, we see a sobering insight before the martyrdom of Eleazar. God disciplines those who belong to Him. Let’s pause at this raw moment:“Now I urge those who read this book not to be discouraged by such calamities, but to recognize that these punishments were designed not to destroy us, but to discipline us… God does not delay in punishing other nations out of mercy, but because He is reserving judgment. But with us, He deals quickly to correct and guide us, because we are His.”(2 Maccabees 6:12–16, paraphrased) This echoes the message of Hebrews 12:5–11:“And have you forgotten the encouraging words God spoke to you as His children? He said, ‘My child, don’t make light of the Lord’s discipline, and don’t give up when He corrects you. For the Lord disciplines those He loves, and He punishes each one He accepts as His child.’”“God’s discipline is always good for us, so that we might share in His holiness.”(Hebrews 12:5–6,10) The Maccabean author reminds us: suffering is not abandonment—it is refinement. It is love with a backbone. It provides a seamless bridge from the theology of divine discipline in Maccabees to the New Testament emphasis on sanctification through hardship, and ultimately to Romans 12 and the call to become living sacrifices. This is the hard truth and the beautiful hope:God isn’t punishing us to break us—He’s preparing us to reflect Him. After recounting the stories of people of faith, including the Maccabean mother and her sons, Hebrews 12 continues with this encouragement:“Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us.”“We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith. Because of the joy awaiting Him, He endured the cross, disregarding its shame. Now He is seated in the place of honor beside God’s throne.”“Think of all the hostility He endured from sinful people; then you won’t become weary and give up. After all, you have not yet given your lives in your struggle against sin.”(Hebrews 12:1–4) The key is right there: Fixing our eyes on Jesus.And what was the refrain of the martyrs? Their hope was in the resurrection. Paul echoes this in Philippians 3:10–11:“I want to know Christ and experience the mighty power that raised Him from the dead. I want to suffer with Him, sharing in His death, so that one way or another I will experience the resurrection from the dead.” We need more of Paul’s perspective in modern Christianity—because it’s the biblical one. This is where the Bible tells us to place our hope: not in the things of the world, not in earthly deliverance, but in eternal resurrection.We need to reject the short-sighted gospel of comfort and popularity—and fix our eyes on the heavenly prize.We’re going to take another look at Romans chapter 12, but before we jump in, let’s pause and reflect on a powerful opening from Fourth Maccabees—a book that isn’t just historical, but also deeply philosophical. In the first three chapters, the author lays out a foundation built on self-control. The Greek word for self-control is σωφροσύνη (sōphrosýnē)—meaning soundness of mind, temperance, or moderation. In Greek thought, it was considered the highest of the virtues. But here, it’s more than philosophical fluff—it’s the foundation for a godly life. In Fourth Maccabees, reason guided by God is shown to conquer even the most intense suffering. This idea isn’t foreign to the New Testament. It’s echoed in:• Hebrews 12:7–11 – “As you endure this divine discipline, remember that God is treating you as His own children… No discipline is enjoyable while it is happening—it’s painful! But afterward there will be a peaceful harvest of right living for those who are trained in this way.”• Galatians 5:22–23 – “But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.”Self-control is not a matter of willpower—it’s a fruit of the Spirit, not human effort, but divine empowerment.• Philippians 4:12–13 – “I know how to live on almost nothing or with everything. I have learned the secret of living in every situation… For I can do everything through Christ, who gives me strength.” Just like the seven brothers and their mother in Second and Fourth Maccabees, we are called to live disciplined and faithful lives—not fueled by anger or bitterness, but by Spirit-led resolve. In a world that glorifies indulgence and excuses, the early Christians and early Jewish martyrs remind us of a vital truth: spiritual strength is forged in surrender, not survival instinct. Before we talk about living peaceably with everyone, we must realize that the battle starts inside. Self-control isn’t weakness—it’s proof that Christ is winning the war within us. But now, we have another reason to endure—not just because of the resurrection itself, but because of the calling that comes with it. Between Philippians and Romans, Paul gives us a raw glimpse of what that calling cost him.
“Always remember that Jesus Christ, a descendant of King David, was raised from the dead. This is the Good News I preach. And because I preach this Good News, I am suffering and have been chained like a criminal. But the word of God cannot be chained. So I am willing to endure anything if it will bring salvation and eternal glory in Christ Jesus to those God has chosen. This is a trustworthy saying: If we die with him, we will also live with him. If we endure hardship, we will reign with him. If we deny him, he will deny us. If we are unfaithful, he remains faithful, for he cannot deny who he is.”—2 Timothy 2:8–12
This isn’t just encouragement—it’s a commission. We have the Good News, and we have the command to share it. Not only with words, but with our lives. With action. With pain, perseverance, and purpose.
Paul was suffering—chained like a criminal—yet he knew the Word of God cannot be chained. He understood that suffering wasn’t a detour from his mission; it was part of it.
So before we get to “present your bodies as a living sacrifice” in Romans 12, we must pause here. Because this is the cost. This is what living the Gospel looks like: enduring with Christ, reigning with Christ, and reflecting His faithfulness even when we’re feeling anything but. ________________________________________ Practical Steps for Living Romans 12 We looked at Romans 12 briefly in the last chapter. It tells us that true worship means becoming a living sacrifice. We may not face literal martyrdom, but Romans teaches us how to live a sacrificial life—daily. Romans 12:1"And so, dear brothers and sisters, I plead with you to give your bodies to God because of all He has done for you. Let them be a living and holy sacrifice—the kind He will find acceptable. This is truly the way to worship Him." So let’s get practical. Paul’s introduction in Romans 12 is not just theological—it’s radically real. Here’s what it looks like in everyday life:• Workplace: Toxic boss? Competitive coworker? This is where sacrificial love gets tested.• Family gatherings: Bitterness that simmers, or explodes at the table? Here's where grace takes the mic.• Online platforms: Use your social media not to rant—but to minister.• Schools and universities: Stand firm where your values are challenged daily.• Daily life: The rude cashier, the aggressive driver, the impatient stranger—each one is a moment to shine or to snap. ________________________________________ The Steps 1. Transform Your Thinking About ConflictRomans 12:2 – “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think…”When you encounter difficult people, don’t retaliate. See it as an opportunity to display grace.That coworker who criticizes you? Pause. Pray: “God, help me to show them Your love.”2. Show Genuine Love FirstRomans 12:9 – “Don’t just pretend to love others. Really love them. Hate what is wrong. Hold tightly to what is good.”Don’t wait for others to move. Love isn’t a reaction—it’s an action. Be the one to text first. Call. Forgive.3. Practice Radical HospitalityRomans 12:13 – “When God’s people are in need, be ready to help them. Always be eager to practice hospitality.”Open your home and your heart. Invite the difficult coworker. The awkward neighbor. No strings attached.4. Bless, Don’t CurseRomans 12:14 – “Bless those who persecute you. Don’t curse them; pray that God will bless them.”Gossip dies when you speak grace. Someone mocks your faith? Reply, “I’ll be praying for them”—and mean it.5. Stop Keeping ScoreRomans 12:17 – “Never pay back evil with more evil.”Drop the scoreboard. Social media thrives on revenge. Don’t participate. Don’t post rage—post light.6. Be a Peacemaker, Not a Pot-StirrerRomans 12:18 – “Do all that you can to live in peace with everyone.”You don’t have to win every argument. But you can refuse to escalate. Bring peace into every room you enter.7. Trust God with JusticeRomans 12:19 – “Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, ‘I will take revenge; I will pay them back,’ says the Lord.”Pray: “Lord, I leave this in Your hands. You are the perfect Judge.”Then walk away without bitterness.8. Overcome Evil with GoodRomans 12:21 – “Don’t let evil conquer you, but conquer evil by doing good.”Someone wrongs you? Bless them. Shock them with kindness. Leave an encouraging note. A small gift. Love them radically. ________________________________________ Final Charge The Maccabees stood against the pressure of their time. Will we stand for Christ in ours?Jesus is the fulfillment of everything longed for in these books. So commit today: Stand firm in faith, no matter the cost. Fix your eyes on Jesus.The Maccabees were called to suffer faithfully for what is right. You are called to do the same—not with the sword, but with love.This is how you heap burning coals on their heads (Romans 12:20)—not by shaming them, but by showing such radical grace that they can’t help but ask what’s different about you. And when they ask—point them to Jesus.You don’t need oil to burn for eight days to see God’s faithfulness.You just need the courage to light the lamp in the first place.The Maccabees didn’t wait for safety or a miracle. They moved in faith.They believed God was fighting—even in the dark.So maybe your faith feels like it’s flickering right now.But don’t underestimate what God can do with a single flame.Don’t let the culture extinguish your witness.Rededicate your temple. Let your light shine.Because the true miracle of Hanukkah wasn’t just the oil—It was the obedience.And that same obedience is how we stand firm in our generation—Faithfully. Fearlessly. Eyes fixed on Jesus—the Light of the world. ________________________________________ Bible Study Questions 1. What empire ruled over the Jews immediately before the events of the Maccabees, and how did their policies differ from the previous empire’s treatment of Jewish worship?2. How do the 4 books of Maccabees correspond to one another and align with history?3. What triggered the Jewish revolt during the reign of Antiochus IV?4. What key Jewish figures emerge in the revolt and what did they do?5. Describe how Eleazar and the woman with seven sons responded to persecution. What message were they sending through their deaths?6. What controversial theological action did Judas Maccabeus take after recovering bodies of fallen soldiers, and why has this action sparked debate in later Christian doctrine?7. What are some of the prophecies from the book of Daniel that were fulfilled in Maccabees?8. What happens when the historical lens of Maccabees is removed from the interpretation of Daniel and Revelation? What errors or theological shifts has this caused?9. What are some references to Maccabees in the New Testament?10. Why were the books of Maccabees included in the Septuagint and used by the early church, and how did they shape Jewish and Christian thought about martyrdom?11. In what ways are we pressured to compromise our faith today, and how can the example of the Maccabees help us stand firm?12. What does it mean to be a “living sacrifice” in your everyday life, and how can you start practicing that more intentionally this week? ________________________________________ ©️ Copyright 2025 Gene Simco Most Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved. Scriptures in brackets reflect the original Biblical languages.
It begins with a prophecy. In Daniel 8, we read of a vision: a great goat with a prominent horn—Alexander the Great—charging westward, conquering the Persian Empire with divine speed. The horn is broken at the height of its power, and four smaller horns rise in its place. These are Alexander’s generals, who divided his empire after his untimely death. This is not vague guesswork; it is precise history, written centuries before it unfolded.
One of those generals, Ptolemy I Soter, took control of Egypt. His dynasty ruled from Alexandria, a city named after Alexander himself. Alexandria soon became the cultural and intellectual capital of the Greek-speaking world, with one of the greatest libraries in human history. And under his son, Ptolemy II Philadelphus, something extraordinary happened.
Around 250 BC, Ptolemy II commissioned seventy or seventy-two Jewish scholars to translate the Hebrew Scriptures into Greek. According to tradition, they worked separately, and their translations miraculously agreed word for word. Whether legend or fact, the result was the Septuagint—the first major translation of the Old Testament into a language the wider world could understand. It became the Bible of the early Church, quoted repeatedly in the New Testament, and used by Jews throughout the Greek-speaking world, including those living in Judea under Seleucid oppression.
Why does this matter as we begin Maccabees? Because without Alexander’s conquests, the world wouldn’t have been Greek. Without the Ptolemies, there would be no Septuagint. And without the Septuagint, the Messianic hope we find in Maccabees—the longing for deliverance, the echoes of Daniel’s visions, and ultimately, the clarity of Christ’s fulfillment—would have been obscured in a language few could read.
God used empires to pave the road for the Gospel. And it all began with a vision in Babylon, a young conqueror from Macedonia, and a king in Egypt who didn’t even know he was serving the plan of heaven. So we’re going to walk through all four Maccabean books, focusing on four key events that intersect across First, Second, and Fourth Maccabees:1. The desecration of the Temple by Antiochus.2. The martyrdom of Eleazar and the mother with seven sons.3. The rededication of the Temple (Hanukkah).4. A theologically controversial event for the modern church. But before diving into those, let’s quickly summarize Third Maccabees, which many are unfamiliar with.Third Maccabees takes place before the famous revolt. It’s set during the reign of Ptolemy IV Philopator of Egypt (221–204 BC). Here, the Jewish people faced brutal persecution simply for practicing their faith. Unlike the others, Third Maccabees is not set in Jerusalem or Judea. It unfolds in Egypt, specifically in Alexandria. After defeating Antiochus III at the Battle of Raphia (217 BC), Ptolemy IV visits Jerusalem. There, he attempts to arrogantly enter the Holy of Holies—the innermost sanctuary of the Temple, which only the high priest could enter once a year on Yom Kippur (Leviticus 16:2). He is struck down by divine power.Enraged and humiliated, Ptolemy returns to Egypt and launches a wave of persecution. He issues an edict of forced apostasy—either renounce your faith and sacrifice to pagan gods, or die. Jews are forcibly registered, branded like cattle, and deported to Alexandria, where they’re imprisoned by the thousands in the Hippodrome. Now, let’s talk about elephants—yes, elephants. One of the recurring images in the Maccabean accounts involves war elephants. This may sound bizarre, but it’s historically accurate. After all, Alexander the Great’s campaigns reached into India, where Indian elephants were trained for warfare. In ancient battles, these animals were used like tanks—terrifying and destructive. Think of the movie Lord of the Rings, with the giant beasts carrying warriors in towers on their backs, raining destruction from above. That’s the kind of scene we’re dealing with here. Ptolemy’s plan was to get the elephants intoxicated and then let them loose to trample the Jews.This strategy mirrors the threats seen in the book of Esther, and again in Revelation, where arrogant empires plot the destruction of God’s people.But then, God intervenes. Through angelic appearances, visions, and divinely induced fear and sleep, the executions fail—repeatedly. The elephants turn back on Ptolemy’s own troops. God delivers His people in a miraculous reversal.“The Lord rescues the godly; He is their fortress in times of trouble.” (Psalm 37:39)Eventually, the king is humbled. He apologizes, restores their rights, and even arms and honors them. The Jews then establish a feast of remembrance, celebrating God’s deliverance. Although this feast isn’t one of the seven commanded in the Torah (Leviticus 23), it becomes another example of sacred remembrance—like Purim (Esther 9:26–28) and later Hanukkah (John 10:22, “It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication…”).At this point, if we were moving chronologically, the beginning of Second Maccabees—those first few chapters—would fit in here. It sets the tone for much of what we’ll see moving forward. These opening chapters focus heavily on the corruption of the priests and leaders, foreshadowing the spiritual rot that would make room for foreign oppression. Now, when we look at First Maccabees chapter 1 and Second Maccabees chapters 5 through 6, the narratives start to run in parallel.First Maccabees gives us the historical account of the Maccabean revolt against the Greeks. It's detailed, orderly, and focused on the fight to preserve proper worship. It's often seen as written from the viewpoint of military resistance. Second Maccabees, on the other hand, covers the same time period but offers the theology of the struggle. It doesn't follow a strict chronological order. Instead, it dives deep into themes of God’s justice, martyrdom, and resurrection hope. If First Maccabees tells the story from the soldier’s perspective, Second Maccabees tells it from the martyr’s perspective—those who chose to die rather than betray the covenant. This leads us to the infamous figure of Antiochus IV Epiphanes—a name burned into the memory of the Jews who suffered under his tyranny.He is introduced as a conqueror, and again, elephants appear. In fact, in 2 Maccabees 5:1–2, Antiochus returns from Egypt and storms Jerusalem with great violence. Historical accounts suggest that he had hundreds of war elephants—some sources claim up to 500—though that number may be exaggerated. Regardless, elephants were a major feature of Hellenistic warfare and a terrifying weapon on the battlefield. Antiochus eventually desecrates the Temple in Jerusalem. He erects an altar to Zeus (referred to in Greek as Δίας Ὀλύμπιος / Días Olýmpios), right inside God’s holy place. Then he sacrifices pigs—an unclean animal according to Levitical law—on the altar of God.He doesn’t stop there. He burns Torah scrolls, forbids circumcision, and outlaws Sabbath observance. This is not just cultural oppression—it’s the systematic erasure of covenantal faithfulness. This horrific act fulfills the prophecy found in Daniel 11:31:“His army will take over the Temple fortress, pollute the sanctuary, put a stop to the daily sacrifices, and set up the sacrilegious object that causes desecration.”This is the abomination of desolation—a prophetic sign of both that time and a foreshadowing of future tribulations. Jesus later refers back to this in Matthew 24:15, warning of an ultimate defilement still to come. Antiochus is a forerunner of that coming evil—an archetype of the Antichrist spirit.So we enter into what is arguably the darkest hour for the Jewish people in this period.The practice of Judaism is outlawed. Scrolls of the Torah are burned. Circumcision is forbidden. Anyone who obeys God's commandments is subject to torture and death. Faithfulness now costs you your life. Next, if we’re following along—perhaps loosely chronologically—we arrive at the martyrdom accounts.This is where Second Maccabees chapters 6 and 7 pick up. Again, they may not be arranged in strict historical order, but this is where they appear in the text. Scholars date the events to somewhere around 160 BC, which would be roughly correct chronologically. Here, we witness the heroic faith of Eleazar and the seven brothers with their mother.Eleazar is a respected elderly scribe who refuses to even pretend to eat defiled meat. He goes to his death willingly, declaring:“It is not fitting for us to desert the law and the traditions handed down to us.”(Paraphrased from 2 Maccabees 6:23) The seven brothers are then tortured and murdered one by one, right in front of their mother. Each of them boldly proclaims hope in the resurrection—a central theme in this section. One of the brothers declares:“You may kill us, but the King of the universe will raise us up to live again forever, because we are dying for His laws.”(2 Maccabees 7:9, NLT) The mother, in a stunning display of unwavering faith, encourages each of her sons to stand firm—even as she prepares herself for death. Her courage is one of the most powerful images of spiritual resilience in all of Jewish literature. This is deeply significant. The theme of resurrection hope—while rare in the Hebrew Scriptures—is strongly emphasized here. In the Old Testament, this idea appears explicitly only in a few places:• Isaiah 26:19: “But those who die in the Lord will live; their bodies will rise again!”• Daniel 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting disgrace.”But in Second and Fourth Maccabees, resurrection is not just mentioned—it is declared with boldness in the face of death. This anticipates the full New Testament revelation of the resurrection of the dead. Fourth Maccabees beautifully reflects on these events. While the others tell the story historically, Fourth Maccabees offers a philosophical and theological meditation on suffering, courage, and reason. It shows how godly wisdom—expressed through reasoned faith and self-control—can triumph even over torture and death. The very first verse of Fourth Maccabees sets the tone:“The subject I am about to discuss is most philosophical: whether devout reason is sovereign over the emotions.”(4 Maccabees 1:1) This isn’t Stoicism. It’s a Judeo-Hellenistic blend of philosophy rooted in Torah obedience. In this work, reason (λόγος, lógos – “logic, word, or reason”) guided by faith becomes the lens through which suffering is understood. This is not just dying for a cause—it is witnessing to eternal truth through suffering. The Greek word for witness is μάρτυς (mártys), where we get the word martyr. This becomes foundational for early Christian thought.Another key passage appears in Second Maccabees 7:23, where the mother declares:“It was God who created the world and shaped the human race and gave them life again. He is merciful and will give life and breath back to you again, since you now forget yourselves for the sake of His laws.”(Paraphrased NLT) And from Fourth Maccabees, highlighting resurrection hope:“But if we die, as our brothers did, do not think that our godless suffering is in vain. God will raise us up to eternal life, because we died for His laws.”(4 Maccabees 9:22, paraphrased) So Second Maccabees gives us the martyr’s voice, and Fourth Maccabees reflects on their meaning. Together, they expose how divinely rooted reason—not mere passion or emotion—leads to victory even in death. This theology is echoed in the New Testament’s treatment of suffering and resurrection:• “If we die with Him, we will also live with Him.” (2 Timothy 2:11)• “And since we died with Christ, we know we will also live with Him.” (Romans 6:8)• “For God has not given us a spirit of fear and timidity, but of power, love, and self-discipline.” (2 Timothy 1:7)The martyrs of the Maccabees are not just Jewish heroes—they become foreshadows of the Christian witness, showing us how to stare death in the face without flinching because we know the One who raises the dead.In our next movement, we see the Maccabean revolt and the miracle of Hanukkah. This takes us back to First Maccabees chapters 2 through 4, and Second Maccabees, roughly chapters 8 through 10.Enter Mattathias, a priest from the town of Modein. When commanded to sacrifice to false gods, he refuses—and ignites the revolt by slaying the king’s official who was enforcing the decree. First Maccabees emphasizes the military mind and action over the martyrdom perspective we saw earlier. While both are present in the narrative arc, the focus now shifts to the tactics and leadership of the Maccabees. At one point, the Jews retreat into the wilderness. There’s a moment when some of them refuse to fight on the Sabbath, resulting in a massacre. Seeing this, Mattathias decides to permit fighting on the Sabbath in cases of self-defense—a controversial decision that isn’t necessarily a positive example, but reflects the real struggle between preserving tradition and ensuring survival. “Let us fight against anyone who comes to attack us on the Sabbath day; let us not all die as our brothers died in their hiding places.”(1 Maccabees 2:41, paraphrased) From there, his son Judas Maccabeus rises—a name that means “The Hammer” (from the Hebrew מַכַּבִּי / Makabbi, likely derived from makabah, “hammer”). Judas leads the charge. Though outnumbered and under-resourced, the Maccabees rely on faith in God, not superior military strength.So here we see the rise of Judas Maccabeus.In First Maccabees chapters 3 and 4, Judas becomes the central leader of the resistance. Through guerrilla warfare and unwavering trust in God, his forces begin to win battles that should have been impossible. There’s a common battle cry recorded in the spirit of these movements:“It is better to die than to sin against God.” Then comes a pivotal turn: Antiochus Epiphanes dies. He is struck by God with a gruesome illness—his body becomes consumed by disease, worms, and a rotting stench. In the face of death, he expresses regret and places his son (Antiochus V Eupator) in charge before dying.“But the all-seeing Lord, the God of Israel, struck him with an incurable illness... He was in pain because his internal organs were rotted out by a terrible disease and worms were eating away at his body.”(2 Maccabees 9:5–9, summarized) With the oppressor gone, Judas and his men reclaim the Temple. After years of warfare, they rebuild the altar, purify the Temple, and relight the menorah.This is where the tradition of Hanukkah comes from.According to later rabbinic tradition (especially recorded in the Talmud, Shabbat 21b), the miracle of the oil—that one day’s supply lasted eight days—is remembered. However, it’s important to note: this tradition is not found in the text of Maccabees itself. The miracle of the oil is post-biblical tradition, not recorded in 1 or 2 Maccabees. What the text does record is the greater miracle: faithfulness under persecution.Miraculously, the faithful reclaim the Temple, cleanse it, and rededicate it to the Lord. This is the true heart of Hanukkah, also called the Festival of Lights (Ἐγκαίνια / Egkainia in Greek – “Dedication”). It commemorates not just oil, but the triumph of worship over idolatry, of conviction over compromise. The key verse is:“Then Judas and his brothers said, ‘Now that our enemies have been crushed, let us go up to purify the Temple and rededicate it.’”(1 Maccabees 4:36, paraphrased) Following this rededication of the Temple, Judas Maccabeus continues to lead campaigns to defend Jewish communities in surrounding areas.This is a crucial turning point. The fight is no longer just about survival, but about preserving faith and culture in the land. Judas leads missions to cleanse the land of idol worship, protect faithful Jewish communities like Galilee and Gilead, and secure victories in the face of impossible odds.These victories point to one reality: God’s providence and faithfulness always outweigh compromise.Many Jews caved under pressure, but the faithful endured. The cost, however, was steep.Judas himself dies in battle, as recorded in:“Judas also fell in the battle, and the rest fled.”(1 Maccabees 9:18, paraphrased) But his legacy does not die with him. His brothers—particularly Jonathan and Simon—carry it forward.They would continue the resistance, the reforms, and ultimately establish a line of priest-kings known as the Hasmoneans, setting the stage for the world Jesus would enter centuries later. At this point, I want to address a common objection to Maccabees—and that is Judas Maccabeus and praying for the dead.In 2 Maccabees 12:39–45, Judas Maccabeus prays for the dead, revealing an early belief in purification after death. This passage later became a key proof text for Catholic doctrine, particularly for the development of purgatory and prayers for the dead. One of the most common objections to the Maccabean books centers on this very passage, where Judas orders prayers and sacrifices for fallen soldiers who had died with pagan amulets hidden beneath their tunics—an act considered idolatrous in the Jewish context. Here’s the key passage (summarized from 2 Maccabees 12:42–45, with NLT phrasing):“They begged God to forgive the sinful deed. Judas took up a collection and sent it to Jerusalem as a sin offering. In doing this, he acted in a godly and honorable way, because he believed in the resurrection of the dead. If he had not believed that the dead would rise again, it would have been foolish to pray for them. But he was looking forward to a wonderful reward for those who had died godly lives. So he made atonement for the dead, hoping they would be freed from their sin.” Now, here are a few important points to understand:• This was Judas’ idea—not something commanded by God.• Just as King David had many personal ideas and actions that weren’t necessarily divinely sanctioned, the same applies here. Remember: David numbered the people against God's will (2 Samuel 24), deceived others (1 Samuel 21), engaged in brutal raids (1 Samuel 27), committed adultery with Bathsheba, and arranged the murder of her husband Uriah (2 Samuel 11). Yet we don’t throw out 1 & 2 Samuel because David sinned.So we must apply the same logic to Judas Maccabeus. The historical record of a flawed man is not a doctrinal endorsement.Now, let’s address the difference between praying to the dead and praying for the dead.• Praying to the dead is idolatry—Scripture is clear: we are to pray to God alone.• Psalm 5:2 says, “Listen to my cry for help, my King and my God, for I pray to no one but You.”• Deuteronomy 18:11 warns against attempts to communicate with the dead.• Isaiah 8:19 adds: “Should the living seek guidance from the dead?” This kind of spiritualism or necromancy is condemned.But praying for someone—even after death—is a separate category. It was practiced historically, but never commanded, and most importantly: Jesus addresses the futility of it in Luke 16, the parable of the Rich Man and Lazarus.In that story, a rich man ignores the needs of a poor man named Lazarus. After death, the rich man finds himself in torment, while Lazarus is comforted in what Jesus calls “Abraham’s bosom” (a Jewish way of speaking about Sheol or the realm of the dead). The rich man begs for relief, saying:“Father Abraham, have some pity! Send Lazarus over here to dip the tip of his finger in water and cool my tongue. I am in anguish in these flames.”(Luke 16:24)But the answer is no. A great chasm is fixed between them. The rich man then asks that Lazarus be sent back to warn his brothers. Again, the answer is no. The decision is final. Nothing can be done for the dead, and nothing the dead can do for the living. So Jesus directly confronts the idea that prayers can help those who have already died. Deeper Insights Into Prayer To and For The Dead: Some pray to saints, others ask deceased family members to intercede for them, and a few even try to justify it with verses like Hebrews 12:1, claiming the “great cloud of witnesses” are watching and ready to help. But biblically speaking, this isn’t communion with the saints—it’s spiritual confusion. And in some cases, it crosses directly into what the Bible calls necromancy—a practice God explicitly forbids.
The Law of Moses couldn’t be clearer. In Deuteronomy 18:10–12, God says:
> “Do not let your people practice fortune-telling, or use sorcery, or interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is detestable to the Lord.”
This isn’t just discouraged—it’s detestable. Seeking guidance from or communication with the dead isn’t portrayed in Scripture as a spiritual gift—it’s portrayed as a spiritual threat. And it doesn’t matter if the dead person in question is a saint, a prophet, or your beloved grandma. God doesn't put qualifiers on it.
King Saul made this mistake. When he could no longer hear from God, he disguised himself and visited a banned medium in Endor, asking her to conjure the prophet Samuel from the dead (1 Samuel 28). And it worked—Samuel showed up—but not with blessing. He rebuked Saul for disturbing him and reminded him that his kingdom was already being torn away. It wasn’t a sweet moment of reconnection; it was a supernatural rebuke. Saul wasn’t rewarded for his spiritual persistence—he was condemned for his rebellion.
Saul knew the Law. In fact, 1 Samuel 28:3 tells us he had previously banned mediums from the land. He broke the very law he once enforced. And the consequences were devastating.
Later, 1 Chronicles 10:13–14 gives God’s verdict on the situation:
> “So Saul died because he was unfaithful to the Lord. He failed to obey the Lord’s command, and even consulted a medium instead of asking the Lord for guidance.”
This wasn’t just a personal failure—it was a disqualifying act of spiritual betrayal.
And this isn’t just an Old Testament concern. The New Testament reinforces the same truth: spiritual communication is to be directed to God alone. There is no biblical precedent for praying to or for the dead—and multiple warnings that anything resembling those practices is spiritually dangerous.
Paul is direct in Galatians 5:19–21, listing sorcery among the “works of the flesh.” The Greek word he uses is φαρμακεία (pharmakeia), which doesn’t just mean magic potions—it refers to occult practices, spiritual manipulation, witchcraft, and attempts to control unseen forces apart from God. Paul warns that those who practice such things “will not inherit the Kingdom of God.”
In Acts 16, Paul confronts a slave girl who had a “spirit of divination.” She was able to predict the future—but her gift was demonic. Paul didn’t affirm her; he cast the spirit out. It wasn’t just deception—it was a spiritual stronghold.
In 1 Timothy 4:1, Paul warns believers:
> “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons.”
This applies directly to teachings that legitimize spiritual contact with the dead—because who else do you think answers when someone prays to the dead?
The Bible makes no distinction between “good” and “bad” necromancy. All contact with the dead is condemned—because it opens the door to deceiving spirits.
Prayer, by its nature, is worship. It is intimate communication with the divine. That’s why Scripture always points prayer upward—not sideways or backward. Psalm 5:2 says, “I pray to no one but You.” Matthew 6:9 records Jesus teaching us to pray, “Our Father in heaven…” Not once does Jesus ever pray to Moses, Elijah, or any of the patriarchs—even when He literally sees them at the Transfiguration (Matthew 17). Jesus—the Son of God—does not model prayer to the dead. That should settle it.
The New Testament is even more specific:
> “There is one God and one mediator between God and humanity—the man Christ Jesus.” (1 Timothy 2:5)
To invoke saints, martyrs, or apostles in prayer is to bypass the one Mediator God has given us. It’s not humble—it’s heretical. It’s saying Jesus isn’t enough.
And what about praying for the dead? That idea has even less support. Hebrews 9:27 says, “It is appointed for man to die once, and after that comes judgment.” That’s it. Once death occurs, a person’s spiritual state is fixed. There is no mention of purgatory, no limbo, no process where prayers from the living alter the destiny of the dead.
In Luke 16, Jesus tells the story of Lazarus and the rich man. After death, the rich man is tormented in Hades and begs Abraham to send help or a message to his family. Abraham replies, “A great chasm has been fixed.” There’s no second chance. No prayer can cross that divide. The parable of the rich man and Lazarus (Luke 16) offers a sobering reminder: once this life ends, the eternal destination is fixed. No one crosses from death to warn the living, and no intercession from the living can alter the fate of the dead. The rich man’s plea to send Lazarus back is denied—not because God is unkind, but because God has already spoken through Moses and the prophets, and now through Christ. There is no second chance, no loophole, no “afterlife appeal.” Jesus Himself makes it clear: “If they won’t listen to Moses and the prophets, they won’t be persuaded even if someone rises from the dead.” There is only one mediator between God and man—Jesus Christ (1 Timothy 2:5). In life, we have the opportunity to respond to truth. After death, the time for decision is over. The gospel is not a system to game—it is a Savior to trust while you still can.
Still, some point to Hebrews 12:1—“we are surrounded by a great cloud of witnesses”—to suggest that the dead are aware, watching, and ready to assist. But that’s a misunderstanding of the passage. The context is a metaphor: the witnesses are not spectators in the stands cheering us on—they are testifiers whose lives bear witness to what faith looks like. Hebrews 11 lists their stories; Hebrews 12 tells us to run like they did. Nowhere does it say they’re listening to our prayers or mediating on our behalf.
And finally, Isaiah 8:19 delivers a knockout punch:
> “Should the living seek guidance from the dead? Look to God’s instructions and teachings! People who contradict His word are completely in the dark.”
That’s not poetic imagery—that’s a prophetic warning.
So if you're praying to saints, angels, or ancestors, you are not practicing biblical Christianity—you are practicing a modern form of necromancy, even if it’s wrapped in religious language. If you’re praying for the dead, you’re trying to alter a judgment God has already rendered.
God doesn’t use a medium.Jesus doesn’t need a co-mediator.And the dead don’t hear your prayers—only God does.
Pray to Him alone.
Bottom line: praying for the dead was practiced in history, even by some early Christians—but I’d rather side with Jesus on this one.And again, let’s return to the root of the objection: if we’re going to dismiss a book of the Bible simply because a key figure did something questionable, then we’d have to throw out much of the Old Testament, including 1 & 2 Samuel, due to David’s many sins.Instead, we do what we’ve always done—read historical accounts in context. Second Maccabees is not a law-giving book. It’s not a Levitical code or Pauline letter. It’s a historical account, just like 1 & 2 Samuel, Kings, or Acts. The passage records what Judas Maccabeus did, but does not say God commanded it. Other Jewish figures made serious mistakes, and yet their stories are preserved for theological reflection. Think of Moses striking the rock, Solomon’s idolatry, or Peter’s denial. We don’t build doctrine from their mistakes—but we don’t discard the text either. So in short:• Catholicism erred by building doctrine from this single action.• But Protestantism also erred by discarding the book because they objected to that action.Both reactions missed the point: interpret the book in its proper genre and purpose—as a historical and theological witness of faithful endurance, not a doctrinal manual. Next, if we continue in Maccabees, the bulk of the narrative shifts forward in time. First Maccabees stretches into a broader historical arc.In chapters 10 through 12, Jonathan, one of the surviving Maccabean brothers, becomes the new leader and high priest. He finds himself navigating the complex political world of shifting alliances—including foreign powers such as Rome.While these alliances appear outwardly successful, they foreshadow the corrupt political entanglements that would eventually lead to the rise of the Hasmonean dynasty—a mixed blessing at best. Then, in First Maccabees chapters 13 through 16, we see Simon, the last surviving brother of the original Maccabean heroes, take the mantle of leadership. He brings a period of peace and stability to Judea. Under his leadership, the nation gains a degree of independence and even receives formal recognition of Judean sovereignty.This represents the high point of Maccabean success. Simon also establishes hereditary leadership, which marks the official beginning of the Hasmonean dynasty—a priestly ruling family that blended spiritual and political authority. However, despite its promising start, this dynasty—after achieving a level of autonomy—descends into corruption.Eventually, the Hasmonean rulers become part of the problem. Their entanglement in worldly politics and compromise with Rome leads to many of the very issues Jesus would later confront in the religious leadership of His day—particularly among the Sadducees, who were closely connected to the Hasmonean establishment and the Temple system. Following Simon’s leadership, the Hasmonean dynasty rules Judea for about a century. But over time, it becomes plagued by internal conflict, political scheming, and spiritual decay. This power struggle paves the way for Roman domination and the installation of foreign rulers like Herod the Great, who was appointed by Rome—not descended from David, nor a priest, and certainly not righteous.This is the context into which Jesus is born. The political and religious landscape Jesus enters is one shaped directly by the fallout of the Maccabean period. On one hand, the Maccabees preserved Jewish identity and worship. On the other hand, their legacy created a misguided expectation of what the Messiah should be.During this period, Messianic hope intensified, but the people began to expect a military and political savior—someone like Judas Maccabeus, a warrior to overthrow foreign oppressors. This is why so many missed Jesus. They were looking for a hammer, but God sent a lamb.They expected a Messiah with a sword, but they received a suffering servant.As the prophet Isaiah wrote:“He was despised and rejected— a man of sorrows, acquainted with deepest grief… He was pierced for our rebellion, crushed for our sins… All of us, like sheep, have strayed away… Yet the Lord laid on Him the sins of us all.”(Isaiah 53:3–6, NLT) Jesus fulfilled this prophecy not through political revolt, but through sacrificial love.The people wanted another Maccabean general. What they received was the Lamb of God, who takes away the sin of the world (John 1:29).And so, the stage is set. From Babylon to Persia, from Alexander to Antiochus, from Judas to Jesus—God was working all along. The Maccabean revolt preserved the people. But the Gospel would redeem them. So why were these books in the Bible?Because the Maccabean revolt wasn’t just a military victory—it was a spiritual stand for righteousness. These events directly shaped the faith of the early church.The word martyr literally means “to witness.” The Greek word is μάρτυς (mártus), and its plural μάρτυρες (mártyres). These faithful ones bore witness to the truth of God, even unto death. We also see New Testament references and fulfillments rooted in the Maccabean story. Most famously:• Matthew 24:15, Mark 13:14, and Luke 21:20–24 all reference the abomination of desolation, pointing back to Antiochus IV Epiphanes—but also forward to future events like the Roman destruction of the Temple in AD 70.• Hebrews 11:35 makes a direct reference to the martyrs in 2 Maccabees 7:“Women received their loved ones back again from death. But others were tortured, refusing to turn from God in order to be set free. They placed their hope in a better life after the resurrection.”(Hebrews 11:35, NLT)This clearly echoes the Maccabean mother and her seven sons who died rather than compromise.• In John 10:22, Jesus celebrates the Feast of Dedication—Hanukkah:“It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication.”(John 10:22, NLT)So, as mentioned before, Jesus was very aware of these events. He knew the history—and He celebrated a festival that came from them.• In Revelation 6:9–11, we hear the cry of the martyrs, echoing the suffering and martyrdom recorded in Maccabees:“I saw under the altar the souls of all who had been martyred for the word of God and for being faithful in their testimony. They shouted to the Lord and said, ‘O Sovereign Lord, holy and true, how long before you judge the people who belong to this world and avenge our blood?’” Now here’s where things get serious: The removal of Maccabees has contributed to end-times interpretation problems that did not exist in the early church.There’s a compelling argument that removing Maccabees from Protestant Bibles led to the rise of futurist misinterpretations of Daniel and Revelation. Here's why:First, Maccabees provides the historical context for Daniel’s prophecies. Daniel chapters 8 and 11 contain prophetic visions that align directly with the events of the Maccabean period—especially the rise and persecution by Antiochus IV Epiphanes.• Daniel 8:9–25 and 11:21–35 describe in stunning detail the Greek ruler who desecrates the Temple.• Daniel 11:31: “His army will take over the Temple fortress, pollute the sanctuary, put a stop to the daily sacrifices, and set up the sacrilegious object that causes desecration.” This is the abomination of desolation—a term Jesus later uses. And it was fulfilled historically when Antiochus IV desecrated the Temple.First and Second Maccabees document these events in detail: the desecration of the altar, the martyrdoms, the rededication of the Temple.But without Maccabees, modern readers lose that historical anchor—and are led to push these fulfillments into the future.The early church, using the Septuagint, had Maccabees. They interpreted much of Daniel as already fulfilled. The literal, historical events of the Maccabean era became a template for understanding Revelation, Daniel, and even Jesus’ apocalyptic warnings. But when Protestant Reformers rejected Maccabees—and the broader Septuagint-based canon—a vacuum was created. Enter the 19th century.That’s when we see the rise of dispensational futurism—through figures like John Nelson Darby and later the Scofield Reference Bible. They popularized the idea that Daniel and Revelation were entirely about yet-to-come events: a rebuilt Jewish Temple, a future Antichrist, a seven-year tribulation—none of which were standard in the early church. These views ignore the historically fulfilled elements in the Maccabean revolt and disconnect Jesus' statements from their real-world context. So if you're unfamiliar with these different interpretations of Revelation—know this: the dominant futurist view in many Protestant churches today did not exist until the mid-1800s, when the Apocrypha was removed from Protestant Bibles. And Revelation itself? It echoes Maccabean themes powerfully:• Persecution under empire• Martyrdom• Faithful endurance• Divine vindication All are themes present in Maccabees. By removing these books, readers lose the literary and theological pattern that Revelation draws upon. Maccabees is key to understanding the apostles’ mindset. The Maccabean war shaped Jewish Messianic expectations. Many expected the Messiah to be a warrior like Judas Maccabeus, someone who would overthrow Rome like Judas had overthrown Greece.The Hasmonean dynasty that grew from the Maccabees eventually led to political corruption. This set the stage for the power struggles between Pharisees and Sadducees that Jesus encountered in His ministry. The Maccabees prepared the way for the apostolic message.The apostles lived in a world where Jewish suffering under foreign rule was fresh. Understanding why they expected a military Messiah helps us grasp how radical Jesus’ Kingdom truly was.He didn’t come to conquer Rome.He came to conquer death.So here’s the bottom line:Removing Maccabees stripped the church of its clearest historical lens for understanding Daniel and Revelation. What was once seen as fulfilled prophecy was replaced with speculative futurism, driven by missing data and divorced from the Bible of the early church.Restoring Maccabees doesn’t just restore history—it corrects eschatology. What is the Christological purpose? The Maccabean martyrs and freedom fighters stood firm against overwhelming enemies, fighting for the preservation of God’s people and His law. But Jesus Christ would come to fight a greater battle—not against flesh and blood, but against sin, death, and the powers of darkness.He would not take up the sword like Judas Maccabeus. He would become the Lamb of God, slain for the sins of the world—fulfilling every hope and longing that the Maccabees fought to preserve.So Maccabees points to Jesus in several ways:• The fight for purity and worship foreshadows Jesus cleansing the Temple (John 2:13–17).• The failed Hasmonean kings point to the need for a righteous King—fulfilled in Jesus (Jeremiah 23:5).• The resurrection hope declared by the martyrs in 2 Maccabees is fulfilled in Christ.• And while Judas Maccabeus’ victories were temporary, Jesus’ victory is eternal. ________________________________________ Alpha & Omega – Christ's Fulfillments in the Maccabees 1. The Festival of Lights (Hanukkah) and the True Light of the WorldἌλφα – Old Testament Foreshadowing“Then Judas and his brothers said, ‘Now that our enemies have been crushed, let us go to purify the sanctuary and rededicate it.’”(1 Maccabees 4:36)“They celebrated the dedication of the altar for eight days, joyfully offering burnt offerings… They adorned the front of the Temple with golden crowns and shields, restored the gates, and furnished the priestly chambers with doors.”(1 Maccabees 4:56–57)Ὦμέγα – New Testament Fulfillment“Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the Temple courts, walking in Solomon’s Colonnade.”(John 10:22–23)“Jesus spoke to the people once more and said, ‘I am the light of the world. If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life.’”(John 8:12)The rededication of the Temple after Antiochus’ forced desecration becomes the foundation of Hanukkah—the Festival of Lights. Judas Maccabeus purified the physical Temple, but Jesus celebrates Hanukkah in the Temple and then declares Himself the Light of the World. While the Maccabees restored a lampstand, Jesus brings eternal light to those who follow Him. ________________________________________ 2. Martyrdom and Resurrection HopeἌλφα – Old Testament Foreshadowing“The King of this world will raise us up to live again forever, because we have died for His laws.”(2 Maccabees 7:9)“It is better to die at the hands of men and to cherish the hope that God gives of being raised by Him.”(2 Maccabees 7:14)Ὦμέγα – New Testament Fulfillment“Women received their loved ones back again from death. But others were tortured, refusing to turn from God in order to be set free. They placed their hope in a better life after the resurrection.”(Hebrews 11:35)“Jesus told her, ‘I am the resurrection and the life. Anyone who believes in me will live, even after dying.’”(John 11:25)The seven brothers and their mother in 2 Maccabees 7 stood firm in their faith, choosing death rather than denying God’s law. This passage is directly referenced in Hebrews 11:35, placing them in the “Hall of Faith.” Their belief in bodily resurrection was fulfilled in Jesus, who is the Resurrection and the Life. ________________________________________ 3. The Abomination of DesolationἌλφα – Old Testament Foreshadowing“On the fifteenth day of the month of Kislev, in the year 145, the king erected a desolating sacrilege upon the altar of burnt offerings.”(1 Maccabees 1:54)“The forces of the king burned the scrolls of the law wherever they were found.”(1 Maccabees 1:56)Ὦμέγα – New Testament Fulfillment“The day is coming when you will see what Daniel the prophet spoke about—the sacrilegious object that causes desecration standing in the Holy Place… Then those in Judea must flee to the hills.”(Matthew 24:15–16)“Don’t you realize that your body is the Temple of the Holy Spirit, who lives in you and was given to you by God?”(1 Corinthians 6:19)Antiochus IV Epiphanes set up an idol in the Temple and sacrificed a pig on the altar—fulfilling Daniel’s prophecy of the abomination of desolation (Daniel 11:31). Jesus refers back to this moment as a type or pattern for future desecration. The dwelling of God is no longer in a building, but in believers themselves—and Jesus is the one who ultimately purifies the Temple. ________________________________________ 4. Faithful Endurance in PersecutionἌλφα – Old Testament Foreshadowing“My children, have courage. Keep your faith, for the Lord will not delay in showing His mercy.”(2 Maccabees 7:23)“Others were tortured, refusing release so that they might gain a better resurrection.”(2 Maccabees 7:14, 29)Ὦμέγα – New Testament Fulfillment“Be faithful even to death, and I will give you the crown of life.”(Revelation 2:10)“Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers.”(Matthew 24:9) The persecution of faithful Jews under Antiochus foreshadows the suffering of Christ’s followers. The martyrs of 2 Maccabees 7 endured torture rather than deny God, believing in the resurrection to come. Their witness shaped Jewish beliefs and became a foundation for Christian endurance under persecution. Just as they stood firm, Jesus calls His followers to remain faithful even unto death.The trials they faced mirror the suffering endured by the early church—and the suffering that believers still experience around the world today.The Maccabees fought for earthly deliverance.Jesus secured eternal deliverance for His people. The Call to Endure: Will We Stand Like the Maccabees?The Maccabean struggle wasn’t just about political freedom—it was about faithfulness to God in the face of intense pressure to conform.Like the Maccabees, we’re called to stand firm in the faith.The world pressures us to compromise our beliefs—whether on moral issues, biblical truth, or devotion to Christ. But the Maccabees stood their ground. Will we?Or will we cave? Even within the Christian community today, there is pressure—pressure to water down the Gospel, to prioritize politics, or to align with worldly causes over Kingdom ones. We’ve seen clear commands to love our neighbors. Yet how many Christians, as we observed earlier, get wrapped up in political arguments or worldly distractions instead of keeping their minds focused on heavenly things?We are called to be different. As the book of Hebrews outlines, we’re to stand in suffering like the martyrs. Faithfulness sometimes means suffering.Remember the meaning of martyr. The Greek word is μάρτυς (mártys)—it literally means “witness.” It came to be associated with dying because early Christians bore witness unto death. That entire Hall of Faith in Hebrews 11 is filled with people who stood firm—many of whom were martyred. So the question remains: Will we endure suffering for Christ? In 2 Maccabees, we see a sobering insight before the martyrdom of Eleazar. God disciplines those who belong to Him. Let’s pause at this raw moment:“Now I urge those who read this book not to be discouraged by such calamities, but to recognize that these punishments were designed not to destroy us, but to discipline us… God does not delay in punishing other nations out of mercy, but because He is reserving judgment. But with us, He deals quickly to correct and guide us, because we are His.”(2 Maccabees 6:12–16, paraphrased) This echoes the message of Hebrews 12:5–11:“And have you forgotten the encouraging words God spoke to you as His children? He said, ‘My child, don’t make light of the Lord’s discipline, and don’t give up when He corrects you. For the Lord disciplines those He loves, and He punishes each one He accepts as His child.’”“God’s discipline is always good for us, so that we might share in His holiness.”(Hebrews 12:5–6,10) The Maccabean author reminds us: suffering is not abandonment—it is refinement. It is love with a backbone. It provides a seamless bridge from the theology of divine discipline in Maccabees to the New Testament emphasis on sanctification through hardship, and ultimately to Romans 12 and the call to become living sacrifices. This is the hard truth and the beautiful hope:God isn’t punishing us to break us—He’s preparing us to reflect Him. After recounting the stories of people of faith, including the Maccabean mother and her sons, Hebrews 12 continues with this encouragement:“Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us.”“We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith. Because of the joy awaiting Him, He endured the cross, disregarding its shame. Now He is seated in the place of honor beside God’s throne.”“Think of all the hostility He endured from sinful people; then you won’t become weary and give up. After all, you have not yet given your lives in your struggle against sin.”(Hebrews 12:1–4) The key is right there: Fixing our eyes on Jesus.And what was the refrain of the martyrs? Their hope was in the resurrection. Paul echoes this in Philippians 3:10–11:“I want to know Christ and experience the mighty power that raised Him from the dead. I want to suffer with Him, sharing in His death, so that one way or another I will experience the resurrection from the dead.” We need more of Paul’s perspective in modern Christianity—because it’s the biblical one. This is where the Bible tells us to place our hope: not in the things of the world, not in earthly deliverance, but in eternal resurrection.We need to reject the short-sighted gospel of comfort and popularity—and fix our eyes on the heavenly prize.We’re going to take another look at Romans chapter 12, but before we jump in, let’s pause and reflect on a powerful opening from Fourth Maccabees—a book that isn’t just historical, but also deeply philosophical. In the first three chapters, the author lays out a foundation built on self-control. The Greek word for self-control is σωφροσύνη (sōphrosýnē)—meaning soundness of mind, temperance, or moderation. In Greek thought, it was considered the highest of the virtues. But here, it’s more than philosophical fluff—it’s the foundation for a godly life. In Fourth Maccabees, reason guided by God is shown to conquer even the most intense suffering. This idea isn’t foreign to the New Testament. It’s echoed in:• Hebrews 12:7–11 – “As you endure this divine discipline, remember that God is treating you as His own children… No discipline is enjoyable while it is happening—it’s painful! But afterward there will be a peaceful harvest of right living for those who are trained in this way.”• Galatians 5:22–23 – “But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.”Self-control is not a matter of willpower—it’s a fruit of the Spirit, not human effort, but divine empowerment.• Philippians 4:12–13 – “I know how to live on almost nothing or with everything. I have learned the secret of living in every situation… For I can do everything through Christ, who gives me strength.” Just like the seven brothers and their mother in Second and Fourth Maccabees, we are called to live disciplined and faithful lives—not fueled by anger or bitterness, but by Spirit-led resolve. In a world that glorifies indulgence and excuses, the early Christians and early Jewish martyrs remind us of a vital truth: spiritual strength is forged in surrender, not survival instinct. Before we talk about living peaceably with everyone, we must realize that the battle starts inside. Self-control isn’t weakness—it’s proof that Christ is winning the war within us. But now, we have another reason to endure—not just because of the resurrection itself, but because of the calling that comes with it. Between Philippians and Romans, Paul gives us a raw glimpse of what that calling cost him.
“Always remember that Jesus Christ, a descendant of King David, was raised from the dead. This is the Good News I preach. And because I preach this Good News, I am suffering and have been chained like a criminal. But the word of God cannot be chained. So I am willing to endure anything if it will bring salvation and eternal glory in Christ Jesus to those God has chosen. This is a trustworthy saying: If we die with him, we will also live with him. If we endure hardship, we will reign with him. If we deny him, he will deny us. If we are unfaithful, he remains faithful, for he cannot deny who he is.”—2 Timothy 2:8–12
This isn’t just encouragement—it’s a commission. We have the Good News, and we have the command to share it. Not only with words, but with our lives. With action. With pain, perseverance, and purpose.
Paul was suffering—chained like a criminal—yet he knew the Word of God cannot be chained. He understood that suffering wasn’t a detour from his mission; it was part of it.
So before we get to “present your bodies as a living sacrifice” in Romans 12, we must pause here. Because this is the cost. This is what living the Gospel looks like: enduring with Christ, reigning with Christ, and reflecting His faithfulness even when we’re feeling anything but. ________________________________________ Practical Steps for Living Romans 12 We looked at Romans 12 briefly in the last chapter. It tells us that true worship means becoming a living sacrifice. We may not face literal martyrdom, but Romans teaches us how to live a sacrificial life—daily. Romans 12:1"And so, dear brothers and sisters, I plead with you to give your bodies to God because of all He has done for you. Let them be a living and holy sacrifice—the kind He will find acceptable. This is truly the way to worship Him." So let’s get practical. Paul’s introduction in Romans 12 is not just theological—it’s radically real. Here’s what it looks like in everyday life:• Workplace: Toxic boss? Competitive coworker? This is where sacrificial love gets tested.• Family gatherings: Bitterness that simmers, or explodes at the table? Here's where grace takes the mic.• Online platforms: Use your social media not to rant—but to minister.• Schools and universities: Stand firm where your values are challenged daily.• Daily life: The rude cashier, the aggressive driver, the impatient stranger—each one is a moment to shine or to snap. ________________________________________ The Steps 1. Transform Your Thinking About ConflictRomans 12:2 – “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think…”When you encounter difficult people, don’t retaliate. See it as an opportunity to display grace.That coworker who criticizes you? Pause. Pray: “God, help me to show them Your love.”2. Show Genuine Love FirstRomans 12:9 – “Don’t just pretend to love others. Really love them. Hate what is wrong. Hold tightly to what is good.”Don’t wait for others to move. Love isn’t a reaction—it’s an action. Be the one to text first. Call. Forgive.3. Practice Radical HospitalityRomans 12:13 – “When God’s people are in need, be ready to help them. Always be eager to practice hospitality.”Open your home and your heart. Invite the difficult coworker. The awkward neighbor. No strings attached.4. Bless, Don’t CurseRomans 12:14 – “Bless those who persecute you. Don’t curse them; pray that God will bless them.”Gossip dies when you speak grace. Someone mocks your faith? Reply, “I’ll be praying for them”—and mean it.5. Stop Keeping ScoreRomans 12:17 – “Never pay back evil with more evil.”Drop the scoreboard. Social media thrives on revenge. Don’t participate. Don’t post rage—post light.6. Be a Peacemaker, Not a Pot-StirrerRomans 12:18 – “Do all that you can to live in peace with everyone.”You don’t have to win every argument. But you can refuse to escalate. Bring peace into every room you enter.7. Trust God with JusticeRomans 12:19 – “Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, ‘I will take revenge; I will pay them back,’ says the Lord.”Pray: “Lord, I leave this in Your hands. You are the perfect Judge.”Then walk away without bitterness.8. Overcome Evil with GoodRomans 12:21 – “Don’t let evil conquer you, but conquer evil by doing good.”Someone wrongs you? Bless them. Shock them with kindness. Leave an encouraging note. A small gift. Love them radically. ________________________________________ Final Charge The Maccabees stood against the pressure of their time. Will we stand for Christ in ours?Jesus is the fulfillment of everything longed for in these books. So commit today: Stand firm in faith, no matter the cost. Fix your eyes on Jesus.The Maccabees were called to suffer faithfully for what is right. You are called to do the same—not with the sword, but with love.This is how you heap burning coals on their heads (Romans 12:20)—not by shaming them, but by showing such radical grace that they can’t help but ask what’s different about you. And when they ask—point them to Jesus.You don’t need oil to burn for eight days to see God’s faithfulness.You just need the courage to light the lamp in the first place.The Maccabees didn’t wait for safety or a miracle. They moved in faith.They believed God was fighting—even in the dark.So maybe your faith feels like it’s flickering right now.But don’t underestimate what God can do with a single flame.Don’t let the culture extinguish your witness.Rededicate your temple. Let your light shine.Because the true miracle of Hanukkah wasn’t just the oil—It was the obedience.And that same obedience is how we stand firm in our generation—Faithfully. Fearlessly. Eyes fixed on Jesus—the Light of the world. ________________________________________ Bible Study Questions 1. What empire ruled over the Jews immediately before the events of the Maccabees, and how did their policies differ from the previous empire’s treatment of Jewish worship?2. How do the 4 books of Maccabees correspond to one another and align with history?3. What triggered the Jewish revolt during the reign of Antiochus IV?4. What key Jewish figures emerge in the revolt and what did they do?5. Describe how Eleazar and the woman with seven sons responded to persecution. What message were they sending through their deaths?6. What controversial theological action did Judas Maccabeus take after recovering bodies of fallen soldiers, and why has this action sparked debate in later Christian doctrine?7. What are some of the prophecies from the book of Daniel that were fulfilled in Maccabees?8. What happens when the historical lens of Maccabees is removed from the interpretation of Daniel and Revelation? What errors or theological shifts has this caused?9. What are some references to Maccabees in the New Testament?10. Why were the books of Maccabees included in the Septuagint and used by the early church, and how did they shape Jewish and Christian thought about martyrdom?11. In what ways are we pressured to compromise our faith today, and how can the example of the Maccabees help us stand firm?12. What does it mean to be a “living sacrifice” in your everyday life, and how can you start practicing that more intentionally this week? ________________________________________ ©️ Copyright 2025 Gene Simco Most Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved. Scriptures in brackets reflect the original Biblical languages.