The Talmud (Makkos 10a) teaches that man is assisted and enabled from on High to follow the path that he chooses. This phenomenon is a recurring theme in the story of Chanukah.
Unlike Purim, where the threat against us was a physical one, the primary threat at the time of Chanukah was against the spiritual component of our people. Those willing to accede and accept Greek values were unaffected. The Bach explains (Orach Chaim 670), that since the Jews were lax in relating to the Beis Hamikdosh and the avodah (service) therein, they almost lost it. It was only when they repented and demonstrated a seriousness of purpose and dedication to the mikdash, showing the willingness to give their lives for it, did Hashem respond in kind and return the mikdash to them for another 200 years.
Moreover, adds the Pnei Yehoshua (Shabbos 21b), the miracle in the temple occurred through the menorah which our Rabbis teach ( Shabbos 22b) is proof and testimony to the Jewish nation that the shechinah - Hashem's divine presence - dwells in their midst. In conjunction with the lighting of the menorah we are taught (ibid) that the kohain had to light but six of the seven lamps daily, because the ner ma'aravi, the middle light, miraculously burnt continuously. However, after the passing of Shimon Hatzadik this light often went out. It was just at the time of Chanukah that the miracle was restored to the menorah, demonstrating the return of His love for the Jewish people. Hashem responded favorably to the initiative of His people.
Similarly, in conjunction with the very miracle of the oil, we are familiar with the teaching that "tuma hutra b'tsibur"; if the majority of the Jewish nation are in a sate of tumah (impurity), they may use impure oil. The menorah could have been kindled without pure olive oil, and yet the chashmonaim exhibited a great desire and effort to only use the best quality oil. Once again, Hashem responded in kind and enabled them to perform the mitzvah in the best way possible.
It is fascinating to note what specifically the Greeks opposed and sought to uproot. We are taught in Megilas Antiochus that they targeted Shabbos, milah, and Rosh Chodesh. Shabbos and milah are understandable targets, as they are each an os - a sign of the covenant between Hashem and His people. But what is so special about Rosh Chodesh?
The medrash Shemos Rabbah explains that the reason Rosh Chodesh was the first mitzvah given to the Jewish Nation as a people is, "Yisroel Kedoshim M'kadshim", Israel the holy people has the capacity, and indeed the charge, to sanctify. The mitzvah of the Jewish calendar and Rosh Chodesh represents our ability to sanctify time. This ability is articulated in the phrase "mekadaish yisroel v'hazmanim", which the Talmud in Berachos understands as saying that Hashem sanctifies Israel, who in turn sanctifies time. Milah (circumcision) is our sanctifying the body, and Shabbos as well is our transcending time.
The Greeks were offering the world a new cultured world order and weltanschauung. They could accept the many understandable laws of Torah that could enhance society. However, they saw man and his gratification, pleasure, and enjoyment as the ultimate end. It is for this reason that they so strongly fought the opposing ideology of kedusha - the call of the Jew to sanctify. They could accept the quantitative difference between B'nai Noach with their seven mitzvos and B'nai Yisroel with its six hundred and thirteen. However, they could not accept the qualitative difference that our mitzvos are not merely rituals to be observed, but "asher kidshanu b'mitzvosov" - the commandments sanctify.
It is thus understandable why they did not destroy the temple, but as we recite in Ma'oz Tzur - "ufortzo chomos migdalai" - "they breached the walls of My citadel." This refers, as we are taught in the mishna (Middos 2:3) to a wooden partition known as the soreg which was ten tefachim (approximately thirty eight inches) high. The Greeks made thirteen breaches in the soreg. The Gra explains that this partition marked the location beyond which a non-Jew could not go. The Greeks could not accept this division and separation. To them, we are all the same, and there is to be no havdala (separation) "bain Yisroel l'amim" (between Israel and the rest of society).
Again, Hashem responded in kind. As we stood our ground in defense of kedushas Yisroel (the sanctity of Israel) we were rewarded with a mitzvah which enables us to create more kedusha. The lighting of ner Chanukah is in essence bringing more holiness into this world. A moment before the kindling you have a cup of oil or a candle. Now once lit as a designated Chanukah light, "hanairos ha-la-lu kodesh haim" - these lights are holy, and we are restricted in using them in any manner. We fought for kedusha and He rewarded us with a mitzvah that generates more kedusha annually. May we always be privileged to enable Him to reward us with more kedusha.