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Catholic Commentary
The Citadel, the Sack of Jerusalem, and the City's Desolation (Part 2)
37They shed innocent blood on every side of the sanctuary, and defiled the sanctuary.38The inhabitants of Jerusalem fled because of them. She became a habitation of foreigners. She became foreign to those who were born in her, and her children forsook her.39Her sanctuary was laid waste like a wilderness, her feasts were turned into mourning, her Sabbaths into reproach, and her honor into contempt.40According to her glory, so was her dishonor multiplied, and her exaltation was turned into mourning.
1 Maccabees 1:37–40 describes the systematic desecration of Jerusalem's sanctuary by Seleucid forces, who shed innocent blood within it and defiled the holy place, causing its inhabitants to flee and abandon the city. The passage employs a series of tragic reversals—sanctuary becoming wilderness, feasts becoming mourning, Sabbaths becoming reproach—to portray the total spiritual and social collapse of Israel's sacred order.
Jerusalem's glory becomes the exact measure of her shame—the greater the gift desecrated, the more crushing the loss.
Verse 40 — "According to her glory, so was her dishonor multiplied…" This closing verse operates as a terrible mirror. The word kata ("according to") establishes a precise mathematical proportion: the magnitude of Jerusalem's past glory becomes the exact coefficient of her present shame. This is not accidental literary symmetry — it reflects the biblical theology of judgment, in which God's gifts, when violated, become the measure of condemnation (cf. Amos 3:2; Luke 12:48). The rhetorical effect is one of devastating irony: every accolade Jerusalem once carried now redoubles her grief. The "exaltation turned into mourning" echoes the Magnificat's logic in reverse — here no one is lifted up; the exalted are cast down without the consolation of divine reversal.
Typological and Spiritual Senses: The Church Fathers consistently read the desolation of Jerusalem typologically, pointing forward to both the destruction of Jerusalem in 70 AD and — at the anagogical level — to the spiritual desolation that sin produces in the soul. Just as the sanctuary becomes a wilderness when defiled by blood, the human heart, as the temple of the Holy Spirit (1 Cor 6:19), is rendered spiritually desolate when inhabited by grave sin. Origen, in his Homilies on Leviticus, drew precisely this connection: the rules of ritual purity for the physical sanctuary illuminate the moral purity demanded of the soul as God's dwelling place.
Catholic tradition brings several distinctive lenses to bear on this passage. First, the theology of sacred space: the Catechism teaches that the Jerusalem Temple was not merely an administrative or cultural center but a genuine sacramental sign — "the place of God's dwelling among men" (CCC 2580). Its defilement is thus not simply a political tragedy but a rupture in the structure of revelation itself, a foreshadowing of what the Letter to the Hebrews will later interpret as the insufficiency of earthly sanctuaries compared to the definitive sanctuary of Christ's own Body (Heb 9:11).
Second, the Catholic theology of liturgy illuminates the horror of verse 39 with particular force. The Second Vatican Council's Sacrosanctum Concilium (SC 10) describes the Eucharistic liturgy as "the summit toward which the activity of the Church is directed." Israel's feasts were the analogous summit of her covenant life. When those feasts are turned to mourning, the whole structure of covenant communication between God and people collapses. This is why the desecration of the Temple is never merely political in the biblical imagination.
Third, St. Thomas Aquinas, in his commentary on Lamentations (which closely parallels this text), identifies the principle of proportional judgment expressed in verse 40 — secundum gloriam — with divine justice, which respects the dignity of what has been violated. The greater the gift desecrated, the more profound the loss. This principle finds its fullest expression in Catholic moral theology's treatment of sins against holy things (sacrilege), which the Catechism treats as a grave offense (CCC 2120).
Finally, St. John Chrysostom's homilies on Maccabees — preached in Antioch on the feast of the Maccabean martyrs — held up the grief of this passage as a summons to penitential awareness, warning his congregation that spiritual complacency leads the soul into a wilderness as desolate as Jerusalem's.
This passage speaks with urgent force to Catholics in an age when both physical churches and the interior "sanctuary" of personal faith face desecration — vandalism of church buildings, cultural contempt for the Sabbath and sacred time, and the quiet abandonment of Catholic practice by those "born into" the faith. Verse 38's image of children forsaking their mother city resonates painfully in a time of mass disaffiliation: surveys consistently show that millions raised Catholic now describe the Church as "foreign" to them. The passage does not call for despair but for honest lament — a biblical posture that precedes and enables renewal. Catholics can use this text as an examination of conscience: What sacred things have I treated with contempt? Have I let the Lord's Day become ordinary? Have I allowed the feasts of the Church year to be swallowed by secular routine? The measure of verse 40 — that dishonor is proportional to former glory — is not simply a judgment; it is also an invitation to remember what we once treasured and to grieve its loss as the first step toward restoration.
Commentary
Verse 37 — "They shed innocent blood on every side of the sanctuary, and defiled the sanctuary." The shedding of "innocent blood" (Greek: haima athōon) is a legally and theologically weighted phrase in the biblical tradition. It evokes the gravest category of culpable murder — the killing of those who have committed no offense warranting death (cf. Deut 19:10; Jer 7:6). Here it is not merely a moral atrocity but a cultic catastrophe: the blood is shed around the sanctuary, the very precinct whose purity was Israel's most jealously guarded obligation. The Torah had made explicit that bloodshed defiles the land (Num 35:33–34), and the sanctuary's defilement by the Seleucid forces goes to the heart of Israel's covenant identity — their God dwells in a holy place, and that place has now been rendered impure. The doubling of "sanctuary" within a single verse is emphatic: first as the site of the atrocity, then as its victim.
Verse 38 — "The inhabitants of Jerusalem fled because of them…" This verse unfolds in three parallel clauses, each deepening a tragedy: (1) the inhabitants flee in terror; (2) the city becomes foreign to itself, colonized by strangers; (3) her own children abandon her. The personification of Jerusalem as a mother whose children forsake her has deep roots in the prophetic tradition, particularly Lamentations and Second Isaiah. The phrase "foreign to those who were born in her" (Greek: allotria tois gegennēmenois eis autēn) is striking — it inverts the very meaning of native belonging. A city is, in its essence, the place where you are known; for Jerusalem to become foreign to her own sons signals a cosmic inversion of order. The language anticipates the dirge-form of Lamentations 1, where Jerusalem sits as a widow, her streets desolate, her children gone into exile.
Verse 39 — "Her sanctuary was laid waste like a wilderness…" The verse proceeds through a series of antithetical transformations, each targeting a specific element of Israel's sacred life:
The Sabbath's defilement is particularly grave. For Israel, the Sabbath was not merely a day of rest but the premier sign of the Sinai covenant (Exod 31:13–17), a weekly re-enactment of creation's goodness and God's lordship. To reduce it to "reproach" is to strike at the very grammar of Israel's relationship with God. Similarly, the feasts — Passover, Weeks, Tabernacles — were the structured memory of God's saving acts. Their transformation into mourning represents not just suffering but the erasure of salvific memory.