♪ What is the real story of the Maccabees? It is the epic clash of Greek Humanism infiltrating the Jewish biblical worldview. When Alexander the Great conquered Israel, he brought more than armies. He brought Greek culture, language, and philosophy. Greek ways quickly took root among Israel's elites, enticing them to abandon the covenant with God for what they saw as enlightenment. Epicureanism, with its denial of divine intervention and a personal God, spread like wildfire.
But to the faithful, this was betrayal. Tensions exploded when the Greek king, Antiochus IV Epiphanes, outlawed Jewish worship, banned the scriptures, and desecrated the temple with an idol of Zeus. His brutal enforcement sparked a bloody civil war, pitting the Hellenized Jews against those who clung to the faith of their fathers. In the hills of Judea, an aging priest named Mattathias and his sons, the Maccabees, the Hammer, rose up.
Against overwhelming odds, they reclaimed the temple, purified it, and restored worship to the God of Israel. Their victory established an independent Jewish state for the first time in centuries, but the scars of the conflict never healed. The nation remained divided, fractured into sects. The Pharisees, striving to keep the law pure. The Sadducees, compromising with Greek culture for power. And the Essenes, retreating to the wilderness to preserve their own vision of faithfulness.
Israel was free, but the soul of the nation remained at war. ♪ In every generation, there have been revivals, massive moves of the Spirit that changed the course of history. In every revival, there were believers like you who chose to answer the call to become the one in their generation. Discover your call to be the one in your generation. ♪ Look at what I have here. This is an original 1611 King James Bible. It's quite large.
For centuries, the King James Bible was a cornerstone in Christian homes, giving the moral and cultural fabric of the English-speaking world. And within these revered pages, one could once find the books of the Maccabees. Let me show you. Here it is right here. Nestled between the Old and the New Testaments until the late 19th century, these texts were recognized not only for their historical significance, but also as the key records of the Second Temple period.
While they may not have made their way into biblical canon, they were revered by early church fathers, valued for their account of the so-called 400 silent years, the years between the Old and the New Testaments, when God's voice was thought absent, but history told a different story. Today, most people think of the Maccabees only in the context of the miracle of Hanukkah, kind of a Jewish version of the Christmas holiday season. But why is this important?
Because the real story of the Maccabees is filled with rebellion, persecution, and divine perseverance. And it's foundational for understanding the Jewish culture that Jesus was born into, a culture under siege, split between the embrace of Hellenistic ideals and the fierce defense of Jewish identity. These texts held a mirror to a world where faith and foreign dominion collided. And it was from this crucible that the Second Temple, Judaism, and later Christianity actually emerged.
Early Christians, like the church fathers Origen and Augustine, revered the Maccabees. They saw in these stories a blueprint for standing firm in the face of cultural pressure and persecution. This was common knowledge for centuries. Every generation knew of the valor of Judas Maccabeus, who led his people to victory against overwhelming odds, holding fast to their traditions and faith. It was this story of defiance and faith that inspired later generations, even as new struggles arose.
Take, for example, Winston Churchill, a man steeped in the scriptures like most Englishmen of his day. Churchill faced his own cultural war as Europe teetered under the heel of Nazi oppression. The swift collapse of nations left England vulnerable, and his people looked to him for guidance. In his iconic speech at the dawn of World War II, Churchill declared, "We shall fight them on the beaches, we shall never surrender."
He rallied his nation with the courage of a people once familiar with the Word of God, closing with a passage from the Maccabees, a powerful testament to the endurance of spirit. In the dark hours of 1940, the skies over London burned red as the blitz raged on. Night after night, the thunder of German bombers filled the air, unleashing fire and ruin on a city determined not to break.
The wail of sirens became a nightly hymn, and the smoke mingled with the steadfast courage of a nation standing alone against an unrelenting enemy. Amid the rubble of bombed-out streets, the English people braced themselves for what seemed an impossible task, to hold the line against an invincible foe. (sounds of explosion) [Churchill] I speak to you for the first time as Prime Minister in a solemn hour for the life of our country and above all of the cause of freedom.
It was in this crucible of despair that their leader, Winston Churchill, rose to embody their resolve. Churchill, with his defiant voice and unshakable vision, became the heartbeat of the nation, a lion roaring against the storm. [Churchill] Unless we conquer, as conquer we must, as conquer we shall.
To rouse his listeners and steal their hearts, he reached back into his vast knowledge of history and faith, drawing forth the words of ancient Maccabean warriors, men who, like the British, had stood against overwhelming odds. [Churchill] Centuries ago, words were written to be a call and a spur to the faithful servants of truth and justice.
With the weight of history on his shoulders and the resilience of his people in his voice, Churchill closed his speech with a verse that pierced the air like the toll of a church bell. ♪ [Churchill] Arm yourselves and be men of valor, and be in readiness for the conflict, for it is better for us to perish in battle than to look upon the outrage of our nation and our altar, as the will of God is in heaven. Even so, let him do. Here, the Maccabean spirit had awakened once more in a modern world.
It was no surprise that in the greatest of trials, Churchill reached back into the deep well of scripture, speaking the words that inspired generations of Christians before him. Though the world had changed, the reverence for the book of Maccabees persisted, a symbol of resistance, courage, and faith in the face of insurmountable odds. Yet, as the 20th century progressed, the cultural war that had once shaped nations reignited and knowledge of these ancient texts faded.
But their story, though seemingly forgotten, still waits, lingering in the shadows of history, reminding us of a time when the battle for faith was fought not just on distant battlefields, but within the very hearts and minds of God's people. This invites us to ask, how did these texts, once held as scripture, fall from favor, and why might their wisdom still resonate in a world that seems to have forgotten them?
What if two ancient books telling the same story could reveal how deeply foreign ideas can transform a culture from within? What mysteries lie in their contrasting views of God, history, and human destiny? The story of the Maccabean Revolt comes down to us in two books, each telling the same events, but revealing two radically different world views. Imagine standing at a crossroads where two worlds collide, one rooted in ancient faith, the other embracing new philosophical ideas.
How do you maintain your identity when everything around you is changing? The answers may lie in these ancient texts, waiting for those with eyes to see and ears to hear. Zechariah 9:13, the verse reads like this, "I will arouse your son, Zion, against your sons, Greece." Noah, Zechariah, and Daniel all prophesied about the coming of the Greeks and the Greek Antichrist spirit.
As Christians familiar with the New Testament, we tend to not appreciate the immense changes in Jewish society just before the time of Jesus. It was brought about by the introduction of Greek humanism, ideas that were brought into Israel by the Greek conquest of Alexander the Great. And this completely changed the world Jesus was born into. Could it be that Greek philosophy began to reshape the very heart of biblical Jewish faith?
What if the priests and ruling class, who once guarded the ancient covenant, gradually embraced these new ideas, steering society onto a path we now call Hellenism? And is Hellenism truly just about Greek language and custom? Or could it be a far-reaching worldview that places human reason above divine authority, acting like an acid, slowly dissolving the foundations of faith from within? Might this have been the subtle force that Jesus, Paul, and the early church had to contend with?
A corrosive influence they resisted and overcame? It's possible that we're witnessing right now a renewed drift away from the Christian worldview that once shaped Western society because of this same Greek philosophy. We see echoes of these questions all around us today. How do we know these tensions challenged ancient Judea? Because we have a witness in two ancient books. Look at what I have here. The books of the first and the second Maccabees.
They provide a hidden clue, evidence to the effects of Hellenism in the time of Jesus. Could it be that these two ancient books, first and second Maccabees, offer us a unique window into how Hellenistic ideas transformed Jewish faith and culture? Indeed, that seems to be precisely their significance. Each is a snapshot in time, penned by different authors, revealing the subtle and sometimes not-so-subtle influence of Greek thought on Judaism.
Could it be that the introduction of Hellenism and its more skeptical, even atheistic currents triggered a split within Jewish society? The evidence strongly suggests so. In Judea itself, where Greek philosophies took root, we see sectarianism emerge. Yet in diaspora communities across the Mediterranean, those that resisted assimilation, this same fragmentation never fully took hold. What if these contrasting perspectives are best seen by comparing the two Maccabean accounts?
They indeed show us two sides of Jewish identity under Greek influence. First Maccabees. Pragmatic and politically driven, it highlights human achievement and military success. Written to justify the Hasmonean ruler's quest for autonomy. God is present, but often in the background, as the text leans toward a secular interpretation of events. Second Maccabees.
More theologically focused, it underscores piety, strict adherence to the law, and even martyrdom, viewing history through the lens of divine providence. Authored by and for the diaspora community, it exalts God's intervention and warns of the consequences of sin. Could it be that by examining both books side by side, we uncover the real impact of Hellenism on Jewish thought? Absolutely.
Together, they stand as two voices from a single moment, reminding us how deeply culture and philosophy can shape, and sometimes divide, a faith tradition. While both books recount the same historical events, their interpretations and their underlying messages are vastly different. They highlight the diversity of Jewish thought and experience during this period, showcasing how the same events could be understood through both a secular political lens and a religious theological one.
♪ Let's look closely at these two accounts, because they reveal something fascinating about what was happening to Jewish society just before the time of Jesus. First Maccabees was written in Judea itself, in Hebrew, deliberately using the style of biblical books. You'd think this would make it more authentically Jewish. But here's what's remarkable. While it uses biblical language, it's actually telling us a secular story.
When First Maccabees discusses why the persecution under Antiochus happened, there's no mention of covenant, no divine purpose. It simply says that sometimes bad people do bad things. Even more telling, it carefully avoids using God's name, preferring the vague term heaven. There are no miracles, no divine interventions, no sense of God's active presence in history. Now contrast this with Second Maccabees, written in Alexandria in sophisticated Greek.
You might expect this diaspora account to be more secular, more Hellenized. Instead, it's thoroughly biblical in its theology, even while using Greek literary forms. Second Maccabees doesn't pretend to be a biblical book, but it thinks biblically. It follows the pattern laid out in Moses' song in Deuteronomy 32, explaining that the persecution came because the people had abandoned their covenant with God. But it also shows God's mercy in eventually delivering them.
This book is filled with angels appearing on battlefields, divine interventions, and most importantly, a clear sense that God is actively involved in Israel's history. Perhaps the most striking difference comes in their treatment of martyrdom. Second Maccabees gives us the powerful story of a mother, Hannah. Her story is recounted in Second Maccabees 7, her and her seven sons who choose death rather than violate God's law by eating pork.
As each son faces death, they proclaim their faith in resurrection and eternal life. This is actually the first clear Jewish teaching about life after death. First Maccabees, by contrast, has no concept of resurrection. When you're dead, you're just dead. This story, along with many other miracle stories, fill the pages of Second Maccabees. But here's where it gets interesting. First Maccabees was written specifically to justify the Hasmonean dynasty.
These priests who made themselves kings, they even inserted this clever clause about ruling until a faithful prophet should arise, using religious language to legitimize their power grab. History often hides its most profound lessons in irony. Could it be that a ruling family that once stood valiantly against Greek customs would, in time, become Hellenism's greatest champion? Consider the Hasmonean dynasty.
They rose to prominence by defying foreign oppression, only to adopt the very ideas they had once sought to purge. What happens when the defenders of faith cross a threshold and become its gravest threat? Perhaps the real surprise lies in how these transformations are recorded. The books of First and Second Maccabees both commemorate the revolt, but they also hint at a far more unsettling truth. The seeds of compromise were planted from the beginning.
Could it be that the victories that safeguarded Jewish identity ironically opened the door to its slow dilution? The ripple effects of the Maccabean Revolt, instead of uniting the nation under renewed devotion, sparked sectarianism that fractured Jewish society, paving the way for the emergence of the Sadducees, Pharisees, and Essenes. Such is the paradox. A dynasty born to protect tradition became the very force that left lasting scars on its people. ♪ And here's the tragic irony.
These same Hasmonean rulers, whose story First Maccabees tries to justify, ended up embracing the very Greek customs their ancestors had fought against. Things got so bad, they actually crucified Pharisees on the Temple Mount, killing their wives and children while they died. The Sadducees, who now controlled the Temple, had become thoroughly Hellenized. This caused a massive split in Jewish society.
The faithful priests who couldn't tolerate this corruption went out to the desert and became the Essenes. The legitimate high priest, Onias, fled to Egypt where he established another temple. That's actually why the Jewish population in Alexandria grew so large and vibrant. Second Maccabees reflects this reality. Written by believing Jews in Alexandria, it uses Greek literary style but preserves authentic Jewish faith. It doesn't need to pretend to be something it's not.
Meanwhile, First Maccabees uses biblical Hebrew to mask what is essentially a secular political document. ♪ Could it be that living far from home is precisely what safeguarded a community's faith? Perhaps the greatest threat to spiritual identity is not blatant hostility from outside, but the quiet pull of new philosophies from within.
Ironically, Jewish communities in Alexandria, though they breathed the air of Greek culture daily, refused to let foreign ideas strip God of his central place in history. They blended Greek literary forms with a covenant-centered worldview, preserving their biblical faith even in foreign lands. Contrast this with the elite in Judea who stood mere steps from the Temple itself yet gradually replaced true devotion with a worldview shaped by Hellenism.
For them, adopting Greek language and custom wasn't just a matter of convenience, it became a deep cultural shift. Even works written in Hebrew, like First Maccabees, betray a distant view of God, showing how thoroughly Hellenism took root at the heart of the homeland. It was the corrosive nature of humanist ideas that eroded their biblical heritage. Isn't it ironic?
The ones who were geographically in the land of the covenant lost their spiritual core while those far from home kept the flame alive. Could it be that amid the swirl of Greek philosophies captivating Judean elites, the Greek philosopher Epicurus' ideas had the most profound impact? He taught that the universe emerged with no divine creator guiding events. If the gods existed at all, they were too distant to intervene in human affairs.
Because there was no resurrection or eternal judgment, death was simply the end of consciousness. Epicurus thus urged his followers to pursue a life of pleasure, free from fear or superstition. In effect, he told them to eat, drink, and be merry, for this life is all there is. Freed from any fear of divine judgment, they found comfort in the belief that everything ended at death.
Such a worldview stood in stark contrast to the Jewish covenant, yet it stealthily seeped into the once devout hearts of the Sadducee, the ruling priestly class, those who still claimed devotion to the God of Israel. This division in Jewish society had profound consequences that shaped the world that Jesus entered. By His time, Jerusalem was controlled by the Sadducees, who, like the authors of 1 Maccabees, didn't believe in resurrection, angels, or divine intervention.
Josephus actually describes them as Epicureans. They completely absorbed Greek philosophical ideas while maintaining their religious positions and their Hebrew identity. The early church fathers understood how significant these books were. They saw them not just in historical accounts, but as a warning about how faith communities can maintain religious forms while losing their spiritual essence. That's why these books remained in Christian Bibles right up until the 19th century.
When early Christians faced their own struggles with Greek philosophy, they looked to these books to understand the pattern. Take Paul's encounter with Epicureans on Mars Hill in Acts 17. He was dealing with the same philosophical system that had transformed Jerusalem's elite. The early church successfully countered these ideas, and by Augustine's time, the Epicurean schools had closed.
But the pattern we see in the Maccabean books of subtle cultural influence masking itself in religious language continues to repeat. ♪ Just as the Reformation was beginning in Europe in 1415, a man named Poggio, the secretary of the Pope, was on a quest through the ancient corridors of monasteries in search for old manuscripts amidst the forgotten shelves of a monastery in Fulda, Germany.
He found a dusty relic, the title in Latin, De Rerum Natura, which meant, On the Nature of Things, by the Roman poet Lucretius, lost for a millennium. This literal phoenix rose from the ashes of forgotten lore. It was a poem that explained Epicure's theory of evolution, a portal to a bygone world waiting to be reopened. In Florence, the city of the rebirth of all things, Greek and Roman. Poggio translated the cryptic verses within Lucretius' verses. A radical manifesto unfurled.
A covert movement emerged, quietly challenging the Orthodox Christian order. The radical Enlightenment, now a clandestine journey, embarked on an odyssey of intellectual insurgency. It painted a new narrative, one that questioned traditional beliefs and ignited a spark of clandestine rebellion, setting the stage for a secular counter-reformation in the heart of this intellectual storm.
The Lost Book stood as a harbinger of change, its journey echoing through the annals of history, becoming catalysts for a profound shift that would corrupt the minds of generations and alter the course of the ages away from Christianity and toward an atheist Greek worldview. The Jews in Judea, trying so hard to sound biblical while adopting Greek thinking, ended up losing their spiritual core.
Meanwhile, the Jews in Alexandria, comfortable using the Greek language in literary forms, preserved the essence of biblical faith. It wasn't the external forms that mattered, it was the underlying worldview. The Greek philosophical ideas that transformed Jerusalem's elite, particularly Epicureanism's denial of divine providence, have re-emerged to modern secular humanism.
Just as the Jews in Judea adopted Greek categories of thought while maintaining Hebrew forms, many Christian institutions today use biblical language while their underlying assumptions, well, they're thoroughly secular. So let's wrap this up in prayer.
Heavenly Father, as we've opened up the books of the Maccabees and we've talked about the book of Lucretius and the scripture, Father, we call on each other and we repent to you today of how we have taken a lax result, a lax approach to our own Christianity. Father, I pray as people watch today that they are encouraged to return to the very foundations of the scriptures themselves, the original intent. Let us always be holy and 100% committed to the Word as it was written.
In Jesus' name, amen and amen. Thanks for watching Revival Radio. See you next time. ♪ Thank you for supporting the mission of Revival Radio TV. Just follow the information on the screen to join us in partnership here on the Victory Channel as we dig deep into the history of revival together. ♪ Just text RRTV to 36609 or on the web at govictory.com/RRTV. ♪