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'''First Maccabees''' is one of the Historical books of the Bible, similar in tone to the books of Kings and Chronicles and Joshua and Judges. It covers the history of the Jews beginning from the (briefly mentioned) time of the rise of [[Alexander the Great]] during the [[High Priest|high priesthood]] of [[Jaddua]] about 333 B.C. (Nehemiah 12:10-11, 22), and continues through the details of the persecution of [[Antiochus IV Epiphanes]], and the war of resistance of the [[Maccabee]]s, to the beginning of the high priesthood of [[John Hyrcanus I]] of the [[Hasmoneans|Hasmonean Dynasty]] and the establishment of the independent kingdom of Judea about 124 B.C.. The book is written as a testimony and witness demonstrating to its hearers the miraculous providence of God in preserving the nation in the face of violent religious oppression, and the overcoming of pagan forces seeking the annihilation of the Jews and the systematic destruction of the books (scrolls) of the sacred scriptures containing the written Word of God.

'''First Maccabees''' is one of the Historical books of the Bible, similar in tone to the books of Kings and Chronicles and Joshua and Judges. It covers the history of the Jews beginning from the (briefly mentioned) time of the rise of [[Alexander the Great]] during the [[High Priest|high priesthood]] of [[Jaddua]] about 333 B.C. (Nehemiah 12:10-11, 22), and continues through the details of the persecution of [[Antiochus IV Epiphanes]], and the war of resistance of the [[Maccabee]]s, to the beginning of the high priesthood of [[John Hyrcanus I]] of the [[Hasmoneans|Hasmonean Dynasty]] and the establishment of the independent kingdom of Judea about 124 B.C.. The book is written as a testimony and witness demonstrating to its hearers the miraculous providence of God in preserving the nation in the face of violent religious oppression, and the overcoming of pagan forces seeking the annihilation of the Jews and the systematic destruction of the books (scrolls) of the sacred scriptures containing the written Word of God.

The work was written about 100 B.C., in Hebrew. The original has not come down to us, but instead, we have an early, pre-Christian, Greek translation full of Hebrew [[idiom]]s. The author himself is unknown. He was probably a Palestinian Jew, familiar with the traditions and sacred books of his people and had access to much reliable information on their recent history (from 175 to 134 B.C.), and he may well have played some part in it as a young man. The writer's purpose is clearly to record the deliverance of Israel that God worked through the family of Mattathias the priest (5:62)—especially through Judas called Maccabeus, Jonathan called Apphus, and Simon called Thassi, three of his five sons (the other two are John surnamed Gaddi and Eleazar called Avaran), and through his grandson, John Hyrcanus son of Simon. The author compares their virtues and their exploits with those of Israel’s ancient heroes, Joshua, the Judges, Samuel, and David.

The work was written about 100 B.C., in Hebrew. The original has not come down to us, but instead, we have an early, pre-Christian, Greek translation full of Hebrew [[idiom]]s. The author himself is unknown. He was probably a Palestinian Jew, familiar with the traditions and sacred books of his people and had access to much reliable information on their recent history (from 175 to 134 B.C.), and he may well have played some part in it as a young man. The writer's purpose is clearly to record the deliverance of Israel that God worked through the family of Mattathias the priest (5:62)—especially through Judas called Maccabeus, Jonathan called Apphus, and Simon called Thassi, three of his five sons (the other two are John surnamed Gaddi and Eleazar called Avaran), and through his grandson, John Hyrcanus son of Simon. The author compares their virtues and their exploits with those of Israel's ancient heroes, Joshua, the Judges, Samuel, and David.

Chapter 4:36-59 relates the triumphant recovery and dedication of the Temple after the defilement of the pagans and those apostate Jews who had gone over to [[Hellenism]]. The '''Feast of the Dedication''' is mentioned in the [[Gospel of John|Gospel According to John]], chapter 10:22-23. Today this celebration is called '''[[Ḥanukkah]]'''.

Chapter 4:36-59 relates the triumphant recovery and dedication of the Temple after the defilement of the pagans and those apostate Jews who had gone over to [[Hellenism]]. The '''Feast of the Dedication''' is mentioned in the [[Gospel of John|Gospel According to John]], chapter 10:22-23. Today this celebration is called '''[[Ḥanukkah]]'''.

==Doctrine==

==Doctrine==

The cultural religious teaching expressed in the book is the traditional belief of Israel, without the newer developments found in 2 Maccabees and Daniel. There is no doctrine of individual immortality as found in the Second Book of Maccabees, except for the survival of one’s name and fame, and the book does not express any messianic expectation, although messianic images are applied historically to "the days of Simon" (1 Maccabees 14:4–17). The author insists, in accordance with true Deuteronomic tradition, on fidelity to the law as the expression of Israel’s love for God. The struggle he describes is a contest, not only between Jew and Gentile, but between those who would uphold the law and those, Jews or Gentiles, who would destroy it. While he rightly condemns the Seleucid politicians for their policy of intolerant ethnic extermination of true religion, his severest condemnation goes to the lawless [[Apostasy|apostates]] among the people of Israel, who have been uniquely chosen by the one true God as a covenant-people, for they alone have been privileged to know and worship God, their eternal benefactor and unfailing source of help, who had warned them in the law what would happen to the community of the people if they ever turned aside from him and broke the covenant-bond he had established between him and them. The people for their part must worship the Lord alone and observe exactly the precepts of the holy law He has given to them.

The cultural religious teaching expressed in the book is the traditional belief of Israel, without the newer developments found in 2 Maccabees and Daniel. There is no doctrine of individual immortality as found in the Second Book of Maccabees, except for the survival of one's name and fame, and the book does not express any messianic expectation, although messianic images are applied historically to "the days of Simon" (1 Maccabees 14:4–17). The author insists, in accordance with true Deuteronomic tradition, on fidelity to the law as the expression of Israel's love for God. The struggle he describes is a contest, not only between Jew and Gentile, but between those who would uphold the law and those, Jews or Gentiles, who would destroy it. While he rightly condemns the Seleucid politicians for their policy of intolerant ethnic extermination of true religion, his severest condemnation goes to the lawless [[Apostasy|apostates]] among the people of Israel, who have been uniquely chosen by the one true God as a covenant-people, for they alone have been privileged to know and worship God, their eternal benefactor and unfailing source of help, who had warned them in the law what would happen to the community of the people if they ever turned aside from him and broke the covenant-bond he had established between him and them. The people for their part must worship the Lord alone and observe exactly the precepts of the holy law He has given to them.

There is some slight evidence in the book of an awareness of a tradition of interpreting the Written Torah according to the [[Tradition|Oral Torah]] (1 Maccabees 2:40-41, 49-68; 3:20-21, 48; 4:42-47, 60; 7:12-18; 15:41-43) which centuries later was given a more developed written expression first in the ''Mishnah'' and then the [[Talmud]]. Christianity continued this tradition of interpretation of the scriptures according to the oral tradition of the ancient Christian church. See [http://www.biblegateway.com/passage/?search=deuteronomy%2018:15-22&version=KJV Deuteronomy 18:15-22], [http://www.biblegateway.com/passage/?search=jeremiah%2031:31-34&version=KJV Jeremiah 31:31-34], [http://biblehub.com/multi/luke/10-16.htm Luke 10:16], [http://biblehub.com/multi/2_thessalonians/2-15.htm 2 Thessalonians 2:15], [http://www.biblegateway.com/passage/?search=2corinthians%203:13-16&version=NABRE 2 Corinthians 3:13-16], [http://biblehub.com/multi/hebrews/13-17.htm Hebrews 13:17] and [http://www.biblegateway.com/passage/?search=2peter%203:14-18&version=RSVCE 2 Peter 3:14-18].

There is some slight evidence in the book of an awareness of a tradition of interpreting the Written Torah according to the [[Tradition|Oral Torah]] (1 Maccabees 2:40-41, 49-68; 3:20-21, 48; 4:42-47, 60; 7:12-18; 15:41-43) which centuries later was given a more developed written expression first in the ''Mishnah'' and then the [[Talmud]]. Christianity continued this tradition of interpretation of the scriptures according to the oral tradition of the ancient Christian church. See [http://www.biblegateway.com/passage/?search=deuteronomy%2018:15-22&version=KJV Deuteronomy 18:15-22], [http://www.biblegateway.com/passage/?search=jeremiah%2031:31-34&version=KJV Jeremiah 31:31-34], [http://biblehub.com/multi/luke/10-16.htm Luke 10:16], [http://biblehub.com/multi/2_thessalonians/2-15.htm 2 Thessalonians 2:15], [http://www.biblegateway.com/passage/?search=2corinthians%203:13-16&version=NABRE 2 Corinthians 3:13-16], [http://biblehub.com/multi/hebrews/13-17.htm Hebrews 13:17] and [http://www.biblegateway.com/passage/?search=2peter%203:14-18&version=RSVCE 2 Peter 3:14-18].