Reading through the Book of Ecclesiasticus (aka. Sirach)

The tour through the Bible will be done in about three days, so every day now will have one of these summaries and that should end it. I'll have to find a new preoccupation for the summer, perhaps some work of the Doctors of the Church. Today's summary is on the book of Ecclesiasticus, which is a rather long Wisdom book, seeking to teach young people the Jewish religion. Therefore, I have often pictured its origins in the tradition of the elders of the Jewish people in Jerusalem, and developed during those mostly quiet centuries between the restoration of the Temple in the fifth century BC and the cruel rule of the Syrian king, Antiochus IV Ephiphanes, whose wickedness prompted the turmoil of the Maccabean rebellion and the change of fortunes that followed that. But, in the quiet period, Judaism was able to flourish and teaching systems were produced that would eventually result in the synagogues that were already established in the days of Christ in every Jewish community in the Holy Land and beyond.

So, then. This is a type of textbook for the instruction of youngsters. Let's run through the whole. This book has a preface, providing an introduction and a reason for the book's existence:

"...my own grandfather, Jesus, who had devoted himself to the careful study of the law, the prophets, and our other ancestral records, had a mind to put something in writing himself that should bear on this philosophical tradition, to claim the attention of eager students who had already mastered it, and to encourage their observance of the Law." - Ecclesiasticus, prologue

Then, as the first chapter begins properly, the basics of the study of wisdom and philosophy is given:

"All wisdom has one source; it dwelt with the Lord God before ever time began. Sand thou mayst count, or the rain-drops, or the days of the world’s abiding; heaven-height thou mayst measure, or the wide earth, or the depth of the world beneath, ere God’s wisdom thou canst trace to her origin, that was before all. First she is of all created things; time never was when the riddle of thought went unread. (What is wisdom’s fount? God’s word above. What is her course? His eternal commandments.) Buried her roots beyond all search, wise her counsels beyond all knowing; too high her teaching to be plainly revealed, too manifold her movements to be understood. There is but one God, high creator of all things; sitting on His throne to govern us, a great King, worthy of all dread; He it was that created her, through His Holy Spirit. His eye took in the whole range of her being; and He has poured her out upon all His creation, upon all living things, upon all the souls that love Him, in the measure of His gift to each. To fear the Lord is man’s pride and boast, is joy, is a prize proudly worn..." - Ecclesiasticus, 1: 1-11

This is one of the basic elements of the Wisdom tradition of the Jews, which we have inherited - that reverence for God comes before everything else. That's what the 'fear of the Lord' is primarily - reverence and devotion to the Creator. That last bit (which I have highlighted) is an ideal reading for these days of Pentecost - the great festival of the Spirit of God and of Holy Wisdom. The first part of the book is a general introduction to divine Wisdom and an encouragement to the book's audience to acquire this Wisdom, in humility and submission to God.

"My son, if thy mind is to enter the Lord’s service, wait there in His presence, with honesty of purpose and with awe, and prepare thyself to be put to the test. Submissive be thy heart, and ready to bear all; to wise advice lend a ready ear, and be never hasty when ill times befall thee. Wait for God, cling to God and wait for Him; at the end of it, thy life shall blossom anew. Accept all that comes to thee, patient in sorrow, humiliation long enduring; for gold and silver the crucible, it is in the furnace of humiliation men shew themselves worthy of His acceptance. Trust in Him, and he will lift thee to thy feet again; go straight on thy way, and fix in him thy hope; hold fast thy fear of him, and in that fear to old age come thou. All you that fear the Lord, wait patiently for His mercies; lose sight of Him, and you shall fall by the way." - Ecclesiasticus, 2: 1-7

One of the reasons I like Ecclesiasticus so very much is that it is practically Christian. Having been written not long before the time of Christ, it obviously influenced the Apostles and other early Christians very strongly and there are echoes of Ecclesiasticus in the letters we have in the New Testament, in particular the so-called Catholic Epistles of the Apostles James, Jude and Peter. So, honesty of purpose, extreme trust in God and the willingness to suffer for the sake of God, etc. - characteristics of the peace-loving Church of the Apostolic and patristic times. God/Christ always before us, and a great derision for sinful attitudes, especially dishonesty and maliciousness. The third chapter has a beautiful recommendation for the care of one's parents, specifically one's father in his strength and in his old age and dissipation.

"As thou wouldst have joy of thy own children, as thou wouldst be heard when thou fallest to praying, honour thy father still. A father honoured is long life won; a father well obeyed is a mother’s heart comforted. None that fears the Lord but honours the parents who gave him life, slave to master owes no greater service. Thy father honour, in deed and in word and in all manner of forbearance; so thou shalt have his blessing, a blessing that will endure to thy life’s end. What is the buttress of a man’s house? A father’s blessing. What tears up the foundations of it? A mother’s curse. Never make a boast of thy father’s ill name; what, should his discredit be thy renown? Nay, for a father’s good repute or ill, a son must go proudly, or hang his head. My son, when thy father grows old, take him to thyself; long as he lives, never be thou the cause of his repining. Grow he feeble of wit, make allowance for him, nor in thy manhood’s vigour despise him. The kindness shewn to thy father will not go forgotten; favour it shall bring thee in acquittal of thy mother’s guilt. Faithfully it shall be made good to thee, nor shalt thou be forgotten when the time of affliction comes; like ice in summer the record of thy sins shall melt away. Tarnished his name, that leaves his father forsaken; God’s curse rest on him, that earns a mother’s ill-will." - Ecclesiasticus, 3: 6-18

Now, again, the heart of Jewish philosophy - love of God and love of neighbours (the most vulnerable of whom are widows and orphans) - mixed in with the call to humility.

"To the common sort of men give friendly welcome; before an elder abate thy pride; and to a man of eminence bow meekly thy head. If a poor man would speak to thee, lend him thy ear without grudging; give him his due, and let him have patient and friendly answer. If he is wronged by oppression, redress thou needs must win him, nor be vexed by his importunity. When thou sittest in judgement, be a father to the orphans, a husband to the widow that bore them; so the most High an obedient son shall reckon thee, and shew thee more than a mother’s kindness." - Ecclesiasticus, 4: 7-11

Almost every chapter in Ecclesiasticus has a new bit of relevant advice buried in a more general soup of Jewish Wisdom. For example, now there is a call to silence and listening that hearkens back to the Book of Proverb's saying that the fool in keeping silence shows himself to be wise and discerning.

"True answer and wise answer none can give but he who listens patiently, and learns all. If discernment thou hast, give thy neighbour his answer; if none, tongue held is best, or some ill-advised word will shame thee; speech uttered was ever the wise man’s passport to fame, the fool’s undoing. Never win the name of back-biter, by thy own tongue entrapped into shame. A thief must blush and do penance, a hypocrite men will mark and avoid; the back-biter earns indignation and enmity and disgrace all at once." - Ecclesiasticus, 5: 13-17

So, now, I shall fast-forward a little, or this post could be endless. Chapter six speaks of gentleness and true friendship. Chapter seven deals with human relationships of rich/poor, king/subject, brother/brother, husband/wife, father/children, children/parents. It's all about duty, and even the duty of the general population to the priests is mentioned. Chapter eight begins a slew of proverbs, not unlike the book of Proverbs itself. Such as the warning to not write biographies until the subject is in the grave:

"Never call a man happy until he is dead; his true epitaph is written in his children." - Ecclesiasticus, 11: 30

Chapter thirteen is about the rich and the poor and presents the warning to the poor to not mix with the rich, who would only aim to further impoverish them, while growing fat off it. Or anyhow to use them and then chuck them away.

"A heavy burden thou art shouldering, if thou wouldst consort with thy betters; not for thee the company of the rich. Pot and kettle are ill matched; it is the pot breaks when they come together; rich man, that has seized all he can, frets and fumes for more; poor man robbed may not so much as speak." - Ecclesiasticus, 13: 2-4

Chapter fourteen and fifteen take up again the glories of divine Wisdom and the protection she offers to those who honestly seek her. Wisdom, as contained in the precepts of God. From chapter sixteen, we return to the subject of the fear of God, the reverence due to God's majesty, especially as revealed to the Hebrews at the beginning of their history with the faithful patriarch Abraham and his nephew Lot, and then with the Law-giver Moses. 

"Their eyes should see Him in visible majesty, their ears catch the echo of His majestic voice. Keep your hands clear, He told them, of all wrong-doing, and gave each man a duty towards his neighbour. Ever before His eyes their doings are; nothing is hidden from His scrutiny. To every Gentile people He has given a ruler of its own; Israel alone is exempt, marked down as God’s patrimony. Clear as the sun their acts shew under His eye; over their lives, untiring His scrutiny. Sin they as they will, His covenant is still on record; no misdeed of theirs but He is the witness of it." - Ecclesiasticus, 17: 11-17

As we can see, the writer of the book has gone beyond the short-lived kingships of Israel, returning to the older view of Israel as God's patrimony, to be ruled over by God Himself. The chapter ends magnificently:

"Think not man is the centre of all things; no son of Adam is immortal, for all the delight men take in their sinful follies. Nought brighter than the sun, and yet its brightness shall fail; nought darker than the secret designs of flesh and blood, yet all shall be brought to light. God, that marshals the armies of high heaven, and man, all dust and ashes!" - Ecclesiasticus, 17: 29-31

Is there not an echo of that in the Gospels...? where Christ declares that what is spoken of in secret will be one day shouted from the rooftops, when the secrets of men's hearts will one day be revealed? Chapter eighteen speaks of the passing of fortunes and how quickly such can take place, urging readers to work well in times of plenty, remembering that times of drought may be around the corner. With chapter nineteen there begins another collection of proverbs. There is a nice little condemnation of the exploitation of the poor in chapter twenty-one. Keep it mind that reserving the justly-earned pay of the workman is still considered by the Church to be one of the sins that cries out to Heaven for vengeance.

"Browbeat and oppress the poor, thy own wealth shall dwindle; riches that are grown too great the proud cannot long enjoy; pride shrivels wealth. Swiftly comes their doom, because the poor man’s plea reached their ears, but never their hearts. Where reproof is unregarded, there goes the sinner; no God-fearing man but will come to a better mind. To the glib speaker, fame comes from far and wide; only the wise man knows the slips of his own heart. Wouldst thou build thy fortunes on earnings that are none of thine? As well mightest thou lay in stones for winter fuel." - Ecclesiasticus, 21: 5-9

So Wisdom is knowing one's imperfections and making amends for them. The proverbs continue into chapter twenty-three, where the writer prays for custody of the lips, not just keeping oneself from oath-taking, but also from lewd language and even rash speech made in anger.

"Oaths a many, sins a many; punishment shall be still at thy doors. Forswear thyself, thou shalt be held to account for it; forget the oath, it is at thy double peril; and though it were lightly taken, thou shalt find no excuse in that; plague shall light on all thou hast, in amends for it. Sin of speech there is, too, that has death for its counterpart; God send it be not found in Jacob’s chosen race; from men of tender conscience every such thought is far away, not theirs to wallow in evil-doing. Beware of habituating thy tongue to lewd talk; therein is matter of offence. Not thine to bring shame on father and mother. There are great ones all around thee; what if thyself God should disregard, when thou art in their company? Then shall this ill custom of thine strike thee dumb and bring thee to great dishonour; thou wilt wish thou hadst never been, and rue the day of thy birth. Let a man grow into a habit of railing speech, all his days there is no amending him." - Ecclesiasticus, 23: 12-20

Chapter twenty-four takes up the song of divine Wisdom once more in a beautiful passage comparable with chapter eight of the book of Proverbs. After this comes the description of the plight of the man who suffers the ill-will of his wife, whom this translation calls a 'scold.' It is curious that there is never mention of the plight of the long-suffering wife, who has a nasty husband. I could turn both ways the words presented here

"Better climb sandy cliff with the feet of old age, than be a peace-loving man mated with a scold. Let not thy eye be caught by a woman’s beauty; not for her beauty desire her; think of woman’s rage, her shamelessness, the dishonour she can do thee, how hard it goes with a man if his wife will have the uppermost. Crushed spirits, a clouded brow, a heavy heart, all this is an ill woman’s work; faint hand and flagging knee betoken one unblessed in his marriage." - Ecclesiasticus, 25: 27-32

But there follows praise for the faithful wife, and this could also go both ways: happy the woman with a faithful husband, etc.

"Happy the man that has a faithful wife; his span of days is doubled. A wife industrious is the joy of her husband, and crowns all his years with peace. He best thrives that best wives; where men fear God, this is the reward of their service, good cheer given to rich and poor alike; day in, day out, never a mournful look." - Ecclesiasticus, 26: 1-4

There follows now another stream of proverbs, again with the common themes of prudent conversation, false friendships, making return on loans, performing acts of charity towards those who cannot make return (virtue its own reward?), disciplining one's children for their own good, tempering one's appetite, the prudent consumption of alcohol, etc. Then, chapter thirty-three returns to the subject of the fear of God, part of the ongoing pattern of the book, which wheels between this and the glory of divine Wisdom, peppering the spaces between with proverbs. Here, we find a meditation on the order of relationships between people, an order seemingly placed there by God:

"To some He would assign high dignity; others should be lost in the common rabble of days. So it is that all men are built of the same clay; son of Adam is son of earth; yet the Lord, in the plenitude of His wisdom, has marked them off from one another, not giving the same destiny to each. For some, His blessing; he will advance them, will set them apart and claim them as His own. For some, His ban; he will bring them low, and single them out no more. Clay we are in the potter’s hands; it is for Him who made us to dispose of us; clay is what potter wills it to be, and we are in our Maker’s hands, to be dealt with at His pleasure. Evil matched with good, life matched with death, sinner matched with man of piety; so everywhere in God’s works thou wilt find pairs matched, one against the other." - Ecclesiasticus, 33: 10-15

This, we may notice, is the conclusion of Job, who could not understand his afflictions, for he knew himself to be in God's favour. His friends were convinced that he had sinned and so merited punishment. But Job discovered that God disposes as God pleases, and we may not dare to defend our own innocence before God - this is also a conclusion of Ecclesiasticus. In chapter thirty-five, we find the great honour given to the perfect observance of the Law, as part of the requirement for divine worship, something lost on many self-confessed Christians today. Christ no less than Moses required that his people keep His commandments and so remain in His love. Keeping the Law of God is giving Him due reverence and worship.

"Live true to the Law, and thou hast richly endowed the altar. Let this be thy welcome-offering, to heed God’s word and keep clear of all wickedness; this thy sacrifice of amends for wrong done, of atonement for fault, to shun wrong-doing. Bloodless offering wouldst thou make, give thanks; victim wouldst thou immolate, shew mercy. Wickedness and wrong-doing to shun is to win God’s favour, and pardon for thy faults. Yet do not appear in the Lord’s presence empty-handed; due observance must be paid, because God has commanded it. If thy heart is right, thy offering shall enrich the altar; its fragrance shall reach the presence of the most High; a just man’s sacrifice the Lord accepts, and will not pass over his claim to be remembered." - Ecclesiasticus, 35: 1-9

Chapter thirty six provides us with the cry of Israel to God to retain the nation in His favour, a passage that has found expression in the liturgy of the Church, which of course inherits the old promises made to Israel. Here there is some hope that the Gentiles may learn to fear God also and acclaim His wonders, especially those who actively persecuted the Jews when they had a chance. But this was always Israel's hope, although the later Jews rejected Christ and the Church for bringing this hope to fruition on different terms.

"God of all men, have mercy on us; look down, and let us see the smile of Thy favour. Teach them to fear Thee, those other nations that have never looked to find Thee; let them learn to recognize Thee as the only God, and to acclaim Thy wonders. Lift up Thy hand, to shew these aliens Thy power; let us see them, as they have seen us, humbled before Thee; let them learn, as we have learnt, that there is no other God but Thou. Shew new marvels, and portents stranger still; win renown for that strength, that valiant arm of Thine; rouse Thyself to vengeance, give Thy anger free play; away with the oppressors, down with Thy enemies! Hasten on the time, do not forget Thy purpose; make them acclaim Thy wonders. Let none of them escape their doom, the oppressors of Thy people; let there be a raging fire ready to devour them; heavy let the blow fall on the heads of those tyrants, that no other power will recognize but their own. Gather anew all the tribes of Jacob; be it theirs to know that Thou alone art God, to acclaim Thy wonders; make them Thy loved possession as of old. Have compassion on the people that is called by Thy own Name, on Israel, owned Thy first-born; have compassion on Jerusalem, the city Thou hast set apart for Thy resting-place; fill Sion’s walls, fill the hearts of Thy people, with wonders beyond all telling come true, with Thy glory made manifest." - Ecclesiasticus, 36: 1-16

Coming towards the end of the book, following another handful of proverbs, we find the commendation of medical professionals - physicians - in chapter thirty-eight. It's nice to see this treatment of a vital human science, which includes a knowledge of natural remedies.

"Deny not a physician his due for thy need’s sake; his task is of divine appointment, since from God all healing comes, and kings themselves must needs bring gifts to him. High rank his skill gives him; of great men he is the honoured guest. Medicines the most High has made for us out of earth’s bounty, and shall prudence shrink from the use of them? Were not the waters of Mara made wholesome by the touch of wood? Well for us men, that the secret virtue of such remedies has been revealed; skill the most High would impart to us, and for His marvels win renown. Thus it is that the physician cures our pain, and the apothecary makes, not only perfumes to charm the sense, but unguents remedial; so inexhaustible is God’s creation, such health comes of His gift, all the world over. Son, when thou fallest sick, do not neglect thy own needs; pray to the Lord, and thou shalt win recovery." - Ecclesiasticus, 38, 1-9

The chapter goes on to engineers, fabricators and artisans, all of whose professions are superceded by that of the professional sage or wise man (or philosopher), who samples the world and learns through his experience of human behaviour, becoming a master of the traditions of the nation and summoned as an expert even to the councils of princes. All this magnification of the wise man is in chapter thirty-nine. On the contrary, workmen...

"All these look to their own hands for a living, skilful each in his own craft; and without them, there is no building up a commonwealth. For them no travels abroad, no journeyings from home; they will not pass beyond their bounds to swell the assembly, or to sit in the judgement-seat. Not theirs to understand the law’s awards, not theirs to impart learning or to give judgement; they will not be known for uttering wise sayings. Theirs it is to support this unchanging world of God’s creation; they ply their craft and ask for nothing better; … lending themselves freely and making their study in the law of the most High." - Ecclesiasticus, 38: 35-39

Now, after a few more proverbs, chapter forty-three brings us a meditation upon the sun, the moon and creation in general, all of them held in being by the Creator Himself, Who is within them.

"Say we as much as we will, of what needs to be said our words come short; be this the sum of all our saying, He is in all things. To what end is all our boasting? He, the Almighty, is high above all that He has made; He, the Lord, is terrible, and great beyond compare, and His power is wonderful. Glorify Him as best you may, glory is still lacking, such is the marvel of His greatness; praise Him and extol Him as you will, He is beyond all praising; summon all your strength, the better to exalt His name, untiring still, and you shall not reach your goal." - Ecclesiasticus, 43: 29-34

Again the call to worship, to do what we can when we cannot do enough. From this panegyric, the writer now comes to a summary of the history of the heroes of Israel. So, chapter forty-four tells us of Enoch and the patriarchs Abraham, Isaac and Jacob. Chapter forty-five tells us of Moses and Aaron, and the Aaronic priesthood, and finally of King David. This introduces the twin authorities of the Jewish community in the time of the writer of Ecclesiasticus: the government of the descendants of David and their eventual successors and the ongoing high-priesthood of the family of Aaron. Chapter forty-six tells us of Josue (aka. Joshua) and Caleb, both defenders of Moses against his detractors, and then of Samuel, the last of the Judges of Israel and a great prophet. Chapter forty-seven tells of King David and the prophet Nathan, who had been David's counsellor, and then of King Solomon, a great king who had fallen into dissipation in later life, and then of the unfortunate Roboam son of Solomon, who oversaw the schism of the kingdom left him by his father, and of the wicked Jeroboam, who introduced an Egyptian religion into the northern kingdom of Israel and doomed that people to centuries of idolatry. Chapter forty-eight tells us of the prophet Elias (aka. Elijah) and his successor, the prophet Eliseus (aka. Elisha), and then of the prophet Isaias, who had acted as counsellor to the good king Ezechias (aka. Hezekiah) of Juda. Chapter forty-nine tells of the good king Josias of Juda and of the prophet Ezechiel, who worked among the exiled Hebrews in Babylonia, and then of the successor of David, Zorobabel, who had led one of several return journeys of exiled Jews back to Juda and Jerusalem. Zorobabel, with Josue son of Josedec, had rebuilt Jerusalem and restored the Temple, after its decades of utter ruin. Note is also made here of Nehemias, the Jewish governor of Juda who had rebuilt the walls of Jerusalem and so restored to her citizens security after many decades. 

Chapter fifty introduces a high-priest of the Temple called Simon son of Onias, who cannot be identified with certainty, but must have been a memorable name in the time of the writing of this book, some two or three hundred years before Christ. This chapter is worth mentioning because of its eulogy of this priest Simon, the words of which have been used by the Church in her liturgies for the feast days of Saints who were confessor bishops and sometimes for the high Masses offered by bishops, in the famous antiphon Ecce sacerdos magnus. This chapter is also the end of the book, the last chapter being separate, and perhaps added later on. So, I shall put in the last lines, which are practically a signature of the author.

"The lessons of discernment and of true knowledge in this book contained were written down by Jesus, the son of Sirach, of Jerusalem; his heart ever a fountain of true wisdom. Blessed is he who lingers in these pleasant haunts, and treasures the memory of them; wisdom he shall never lack; and if by these precepts he live, nothing shall avail to daunt him; God’s beacon-light shews the track he shall tread." - Ecclesiasticus, 50: 29-31

Jesus is the Greek form of the old Hebrew name Joshua (also Josue). The last chapter of the book is a prayer composed by this wise man Joshua ben Sirach. It is worth reading in its entirety, but here's a nice extract to end this post with, for it speaks of the quest for Wisdom:

"Further and further yet I travelled, thanks be to the God that all wisdom bestows. Good use to make of her was all my love and longing; never was that hope disappointed. Hardily I strove to win her, put force on myself to keep her rule; I stretched out my hands towards heaven, and grieved for the want of her. Kept I but true to the search for her, I found and recognized her still. Long since trained by her discipline, I shall never be left forsaken. Much heart-burning I had in the quest for her, but a rich dowry she brought me. Never shall this tongue, with utterance divinely rewarded, be negligent of praise." - Ecclesiasticus, 51: 23-30

picture source

Ascensiontide

 

This wonderful altar piece. You can tell that it's an altarpiece, because it's shaped into a semi-circle at the top, for insertion into a vaulted chapel. It's Ascensiontide, that wonderful ending of Eastertide that divides off the great feast of the Ascension from the even greater feast of Pentecost. The Ascension is exactly forty days off from Easter and Pentecost is fifty. Easter (the Pasch) and Pentecost (Weeks) were high festivals for the Jews of the first century, too, and days during which the people were expected to assist at the Temple rituals in Jerusalem. Needless to say, the first Christians, emerging from the Jewish world and religious culture, retained many Jewish customs and brought them into the Church with new meaning. For the Jews, Weeks commemorated the giving of the Law to Moses on Mount Horeb. For the Christian, Pentecost commemorates the giving of the Holy Spirit to the Apostles and the Holy Mother at Jerusalem. 

Today we begin the novena to the Holy Spirit, which continues for nine days until the feast day of Pentecost.

Reading through the second book of the Machabees

Here I am, still working my way through the Bible in a year. I would have finished in August, but I'm a little over-enthusiastic, and have hurried my way through the greater books, such as the prophecy of Isaias and now Ecclesiasticus (aka. Sirach). With this second book of the Machabees, I have quite finished the Old Testament, less Ecclesiasticus; that will be done in a week, and I should have completed the project by Pentecost. It feels a shame to finish, for it has been quite interesting and very involved indeed. There is a quality that these books have, not on their own, but in the way they have been put together, so that they have common themes (covenant, inheritance, promise, etc.) - a quality that applies itself successfully to every age. There is a reason this set of books has been the perennial bestseller.

The second book of the Machabees is more properly a book of the Machabees - the followers of Judas Machabeus ('the hammer'), the son of the priest Mattathias of Modin. The first book had rushed past Judas in a way, after marking his fall in battle, and given much more time to his brothers Jonathan (who was established as warrior high-priest) and Simon (who was established as prince high-priest). That book wished to demonstrate the history of the princely dynasty that Simon would establish and that would hold its own for about a century until the arrival of the Roman legions. The second book is more of a history of the Jewish warrior Judas, who was able to build up the religiously-observant Jews and defend them against the secular Jews, who had allied themselves to the powerful Greek empire capitalled at Antioch-in-Syria. And there are wonderful mystical elements, where the author describes celestial armies fighting alongside the Jews. 

The second book of the Machabees gives us a better introduction to the tyranny of the Greek king of Syria, Antiochus IV Epiphanes. Before this, however, there is an obscure narrative about the prophet Jeremias, given to be a guardian of a 'sacred fire,' hiding away the ark of the covenant and the tabernacle on Mount Nebo before the destruction of Jerusalem by the Chaldeans in 587 BC. 

"You shall also find it set down in the dispositions made by the prophet Jeremias, that he bade the exiles rescue the sacred fire, in the manner aforesaid. Strict charge he gave them, the Lord’s commandments they should keep ever in mind, nor let false gods, all gold and silver and fine array, steal away their hearts; with much else to confirm them in their regard for the law. And here, in this same document, the story was told, how a divine oracle came to Jeremias, and he must needs go out, with tabernacle and ark to bear him company, to the very mountain Moses climbed long ago, when he had sight of God’s domain. A cave Jeremias found there, in which he set down tabernacle and ark and incense-altar, and stopped up the entrance behind him. There were some that followed; no time they lost in coming up to mark the spot, but find it they could not." - II Machabees, 2: 1-6

This event is important because of its historical link to the old Temple of the newer Temple that had been raised seventy years later, and which was about to be profaned by Antiochus and would require a rededication by the Machabees. After the return of the Jews from exile in the fifth century BC, the Persians had established a double rule in Juda, through the leadership of both the appointed governor and the high-priest of the Jerusalem Temple, as Zacharias describes. With time, the high-priest seems to have become very powerful indeed, and a highly coveted position. The book now tells how this situation was the beginning of the troubles under Antiochus IV.

"Yet one citizen there was, Simon the Benjamite, the Temple governor, that had lawless schemes afoot, do the high priest what he would to gainsay him. And at last, when overcome Onias he might not, what did he? To Apollonius he betook himself, the son of Tharseas, that was then in charge of Coelesyria and Phoenice, and gave him great news indeed; here was the treasury at Jerusalem stocked with treasures innumerable, here was vast public wealth, unclaimed by the needs of the altar, and nothing prevented but it should fall into the king’s hands. No sooner did Apollonius find himself in the royal presence than he told the story of the rumoured treasure; and at that, the king sent for Heliodorus, that had charge of his affairs, and despatched him with orders to fetch the said money away." - II Machabees, 3: 4-7

This Heliodorus soon appeared at Jerusalem in force to collect on this fabled treasure, and it was explained to him by the high-priest Onias that he had been misled by the malicious Simon. But he persisted until he was brutally repulsed by a band of extraordinary and heavenly warriors. 

"What saw they? A horse, royally caparisoned, that charged upon Heliodorus and struck him down with its fore-feet; terrible of aspect its rider was, and his armour seemed all of gold. Two other warriors they saw, how strong of limb, how dazzling of mien, how bravely clad! These stood about Heliodorus and fell to scourging him, this side and that, blow after blow, without respite. With the suddenness of his fall to the ground, darkness had closed about him; hastily they caught him up and carried him out in his litter; a helpless burden now, that entered yonder treasury with such a rabble of tipstaves and halberdiers! Here was proof of God’s power most manifest." - II Machabees, 3: 25-28

The wretched Simon continued to plot against Onias, and finally the ill-will he generated against Onias bore fruit and he was ousted by a kinsman called Jason, who even purchased the office of high-priest, pledging to be pro-Greek and to guide his people into being more progressive and moving with the times - become Greek, that is.

"And here was a brother Onias had, called Jason, that coveted the office of high priest. This Jason went to the new king, and made him an offer of three hundred and sixty talents of silver out of its revenue, besides eighty from other incomings. Let leave be granted him to set up a game-place for the training of youth, and enrol the men of Jerusalem as citizens of Antioch, he would give his bond for a hundred and fifty more. To this the king assented; high priest he became, and straightway set about perverting his fellow-countrymen to the Gentile way of living." - II Machabees, 4: 7-10

However, three years later, Jason too was ousted, and by another kinsman from the same wretched family - a man called Menelaus, who outbidded Jason in purchasing the office, although he initially did not fulfil his promise. 

"Three years later, Jason would send to the king certain moneys, together with a report on affairs of moment; and for this errand he chose Menelaus, brother to that Simon we have before mentioned. Access thus gained to the king’s person, Menelaus was careful to flatter his self-conceit; then, outbidding Jason by three hundred talents of silver, diverted the high-priestly succession to himself. Back he came to Jerusalem, with the royal warrant to maintain him, yet all unworthy, with a tyrant’s cruel heart, more wild beast than high priest. Thus was Jason supplanted, that had supplanted his own brother, and was driven to take refuge in the Ammonite country; as for Menelaus, he got the office he coveted, but never a penny paid the king of all he had promised, however urgent Sostratus might be, that was in command of the citadel." - II Machabees, 4: 23-27

It was this Menelaus that contrived the execution of the rightful high-priest Onias, his own kinsman, and then set about looting the Temple treasury. He persisted in his office through the period of the rise of Judas and of his greatest successes. Chapter five describes the struggle between Jason and Menelaus for the high-priesthood and Jason's exile and death in Egypt. When Antiochus IV decided to put fear into the hearts of the Jews and prevent any rebellion against him, he was assisted by Menelaus in the desecration and looting of the Temple.

"As for the Jewish folk, he left viceroys of his own to harry them; in Jerusalem Philip, that was a Phrygian born, and outdid his own master in cruelty; at Garizim Andronicus and Menelaus, heaviest burden of all for the folk to bear. But he would do worse by the Jews yet; or why did he send out Apollonius, the arch-enemy, and a force of twenty-two thousand, to cut off manhood in its flower, women and children to sell for slaves? This Apollonius, when he reached Jerusalem, was all professions of friendship, and nothing did until the sabbath came round, when the Jews kept holiday. Then he put his men under arms, and butchered all that went out to keep festival; to and fro he went about the streets, with armed fellows at his heels, and made a great massacre. Meanwhile Judas Machabaeus, and nine others with him, went out into the desert, where they lived like wild beasts on the mountain-side; better lodge there with herbs for food, than be party to the general defilement." - II Machabees, 5: 22-27

And that is our first introduction to Judas, not mentioning the origin of the rebellion of the Machabees in the revolt of the priest Mattathias, Judas' father, given in the first book of Machabees. Chapters six and seven further describe the outrages performed on innocent Jewish civilians, such as the attack on the holy man Eleazar, and the horrible murder of a family of seven sons before the eyes of their mother, who was finally herself killed. The last of the seven brothers boldly challenged the king before his torture and death, providing a summary of the teaching of the Old Testament:

"'To the king’s law I own no allegiance; rule I live by is the law we had through Moses. Arch-enemy of the Jewish race, thinkest thou to escape from God’s hand? Grievously if we suffer, grievously we have sinned; chides He for a little, the Lord our God, He does but school, does but correct us; to us, His worshippers, He will be reconciled again. But thou, miserable wretch, viler on earth is none, wouldst thou vent thy rage on those worshippers of His, and flatter thyself with vain hopes none the less? Trust me, thou shalt yet abide His judgement, who is God almighty and all-seeing. Brief pains, that under His warrant have seised my brethren of eternal life! And shalt not thou, by His sentence, pay the deserved penalty of thy pride? As my brethren, so I for our country’s laws both soul and body forfeit; my prayer is, God will early relent towards this nation, while thou dost learn, under the lash of His torments, that He alone is God. And may the divine anger, that has justly fallen on our race, with me and these others be laid to rest!'" - II Machabees, 7: 30-38

This story, horrible that it is, is extraordinarily like to the stories of Christian martyrs, and for a long time until recently, the Church has honoured these Old Testament Saints and Martyrs with a feast day at the beginning of August. But now the tide was turning, for Judas rose with all his might and cunning and challenged the vast armies of the Syrian Greeks with small numbers of warriors and guerrilla tactics in the Judaean hills, and with great success. While Antiochus IV now fell ill and died in foreign lands, unable to tame the Jews as he wished, Judas and his men were able to recover Jerusalem and the Temple. While the new king Antiochus V placed governors in the territory of Judaea who continued to harrass the Jewish people, Judas and his family expanded their territory by attacking Edomite forts south of Juda, and pushing back against attacks from the old Ammonite territories in the East. When a Greek called Lysias descended upon Juda from Antioch, he discovered a brave and well-equipped army opposing him and decided to offer friendship instead of ill-will. 

"'King Antiochus, to the elders and people of the Jews, all health! Thrive you as well as ourselves, we are well content. Menelaus has brought us word, you would fain have free intercourse with the men of your race who dwell in these parts; and we hereby grant safe conduct to all of you that would travel here, up to the thirtieth day of Xanthicus … That the Jewish folk may eat what food they will, use what laws they will, according to their ancient custom; and if aught has been done amiss through inadvertence, none of them, for that cause, shall be molested. We are sending Menelaus besides, to give a charge to you.'" - II Machabees, 11: 27-32

Peace having been concluded with the Syrians, Judas managed to establish diplomatic relations with the rising power of Rome, which was pushing against the Greek kingdoms from the west and would soon be a possible source of security for the Jews. Chapter twelve tells of Judas' fights against the majority-Gentile cities on the Mediterranean coast who had victimised the Jewish people and promised to do more hurt to them - Joppe, Jamnia, Casphin and Ephron are mentioned, all of them humbled to the dust. It is here, as Judas lost men of his company, that we discover the late Jewish practice of not only burying the dead, but praying for the repose of their souls and offering sacrifices for them at the Temple (with the final resurrection in mind!), a tradition that has been preserved in the Church through the witness of the Apostles. 

"Then he would have contribution made; a sum of twelve thousand silver pieces he levied, and sent it to Jerusalem, to have sacrifice made there for the guilt of their dead companions. Was not this well done and piously? Here was a man kept the resurrection ever in mind; he had done fondly and foolishly indeed, to pray for the dead, if these might rise no more, that once were fallen! And these had made a godly end; could he doubt, a rich recompense awaited them? A holy and wholesome thought it is to pray for the dead, for their guilt’s undoing." - II Machabees, 12: 43-46

Now, chapter thirteen tells of the arrival of Antiochus V with a great army and his manager Lysias and the wretched Menelaus. Here, Menelaus fell out of favour with the king and lost his life and the Jews putting on a stout defence managed to hold the attack away Jerusalem until the Syrian army was forced to return to the north, to the humiliation of Antioch V and to the consternation of the Gentile cities on the coast, like Ptolemais (of which Judas now became governor, albeit for a short time), who had hoped that the Jewish insurgency would finally meet its end.

"Thus did he try conclusions with Judas, and had the worst of it; news came to him besides that Philip, whom he had left in charge at Antioch, was levying revolt against him. So, in great consternation of mind, he must needs throw himself on the mercy of the Jews, submitting under oath to the just terms they imposed on him. In token of this reconciliation, he offered sacrifice, paying the Temple much reverence and offering gifts there; as for Machabaeus, the king made a friend of him, and appointed him both governor and commander of all the territory from Ptolemais to the Gerrenes. When he reached Ptolemais, he found the citizens much incensed over this treaty made, and angrily averring the terms of it would never be kept; until at last Lysias must go up to an open stage, and give his reasons; whereby he calmed the indignation of the people, and so returned to Antioch. Such was the king’s march upon Judaea, and such his homecoming." - II Machabeus, 13: 23-26

Now comes the end of the book, and a new king Demetrius I Soter, who was encouraged to put down the Machabean rebellion by a man called Alcimus, who again coveted the position of high-priest of the Temple and suggested vast returns to the king if the Machabean obstacle were removed. Demetrius promptly sent his general Nicanor to take care of this. Judas encouraged his men with the stories of God's assistance of the Hebrews in times past, and told them an interesting dream/vision that he had once had concerning the good high-priest Onias, who had been recently murdered, and the prophet Jeremias, who had been the guardian of the 'sacred fire' at the beginning of the book and practically hands Judas the blessing of victory in battle. If this book aggrandises Judas Machabeus, this story is a master-stroke. 

"A dream of his he told them, most worthy of credence, that brought comfort to one and all. And what saw he? Onias, that had once been high priest, appeared to him; an excellent good man this, modest of mien, courteous, well-spoken, and from his boyhood schooled in all the virtues. With hands outstretched, he stood there praying for the Jewish folk. Then he was ware of another, a man of great age and reverence, nothing about him but was most worshipful; who this might be, Onias told him forthwith: 'Here is one that loves our brethren, the people of Israel, well; one that for Israel and for every stone of the holy city prays much; God’s prophet Jeremias.' And with that, Jeremias reached forward to Judas, and gave him a golden sword; This holy sword take thou, he said, God’s gift; this wielding, all the enemies of my people Israel thou shalt lay low." - II Machabees, 15: 11-16

With this encouragement, the Machabees made a generous assault upon the assembled companies of the Greeks and were extremely successful, of course. And here the book ends, with a wonderful comparison of good writing mixed with poor to good wine mixed with water for good effect:

"Such was the history of Nicanor; and since that time the city has been in Jewish possession. Here, then, I will make an end of writing; if it has been done workmanly, and in historian’s fashion, none better pleased than I; if it is of little merit, I must be humoured none the less. Nothing but wine to take, nothing but water, thy health forbids; vary thy drinking, and thou shalt find content. So it is with reading; if the book be too nicely polished at every point, it grows wearisome. So here we will have done with it." - II Machabees, 15: 38-40

Reading through the first book of the Machabees

Again, drawing to the end of the great Bible read, here is the short summary on the first book of the Machabees, that wonderful heroic tale of the family of the priest of Modin, Mattathias, who dared in the face of utter destruction to stand up to the tyranny of the Greek dynastic rule in northern Syria, which was one part of the great empire that had been established by the Macedonian general, Alexander the Great, in roughly 333 BC. As part of his empire-building procedure, Alexander had promoted Greek culture throughout his new possessions, from Egypt to Persia and the Indus valley. After Alexander died at an unexpectedly early age, his territories were divided between three of his generals. Of the various divisions, we are chiefly concerned here with the power in the north-Syrian town of Antioch, where the Seleucid dynasty appeared, and the new power in the old lands of Egypt, where the Ptolemaic dynasty now appeared - it was between these two that the unfortunate Jewish community was pushed and pulled between. The book itself describes the creation of these:

"So reigned Alexander for twelve years, and so died. And what of these courtiers turned princes, each with a province of his own? Be sure they put on royal crowns, they and their sons after them, and so the world went from bad to worse. Burgeoned then from the stock of Antiochus a poisoned growth, another Antiochus, he that was called the Illustrious. He had been formerly a hostage at Rome, but now, in the hundred and thirty-seventh year of the Grecian empire, he came into his kingdom." - I Machabees, 1: 8-11

These Greek powers continued with Alexanders promotion of Greek culture, but at least the Seleucids were particularly aggressive, and this aggression came up against the well-defined Hebrew and Jewish nationhood and religion. As with all political movements, the advance of Greek customs in Judaea had created two rivalling factions - the Jews who wished to remain with their ancestral customs and religion and the Jews who wished to 'move with the world.' The latter quickly fell into dissipation and began establishing Grecian elements within civic society. 

"In his day there were godless talkers abroad in Israel, that did not want for a hearing; 'Come,' said they, 'let us make terms with the heathen that dwell about us! Ever since we forswore their company, nought but trouble has come our way. What would you?' Such talk gained credit, and some were at pains to ask for the royal warrant; whereupon leave was given them, Gentile usages they should follow if they would. With that, they must have a game-place at Jerusalem, after the Gentile fashion, ay, and go uncircumcised; forgotten, their loyalty to the holy covenant, they must throw in their lot with the heathen, and become the slaves of impiety." - I Machabees, 1: 12-16

And so the scene was set for the new culture to be imposed by force of law, and the Seleucid king Antiochus IV Epiphanes set about promptly to destroy the Jewish religion. The first part of the book is about the utter desolation of Jerusalem and Judaea that resulted, as the 'progressive' party of the Jews took to Greek customs and the Temple and priesthood were devastated. But there was, as there always is, a 'conservative' party and these threw in their lot with the priest Mattathias and his sons, who led a revolt against Antioch and fled for protection to the wilderness of Judaea, from where they began guerrilla warfare against the Greeks. The martial work was left to the more warlike of the sons of Mattathias, Judas, who was called Machabeus, 'the hammer.' He and his brothers were therefore the Machabees and the book is their story, how they fortified cities and defended the people against the petty tyranny of the Seleucids. These wicked men went so far as to cunningly massacre the Jews on the Sabbath, because they knew that the Jews would not fight on the Sabbath. The Machabees had to work around that:

"Thus, because it was a sabbath day when the attack was made, these men perished, and their wives and children and cattle with them; a thousand human lives lost. Great grief it was to Mattathias and his company when they heard what had befallen them; and now there was high debate raised: 'Do we as our brethren did, forbear we to give battle for our lives and loyalties, and they will soon make an end of us!' Then and there it was resolved, if any should attack them on the sabbath day, to engage him, else they should be put to death all of them, like those brethren of theirs in the covert of the hills. Now it was that the Assidaeans rallied to their side, a party that was of great consequence in Israel, lovers of the Law one and all..." - I Machabees, 2: 38-42

In this battle of the cultures, it was necessary for self-preservation to abandon even the Sabbath rule. In the absence of the advice of an actual prophet of the eternal God, the Machabees made several adjustments to create what would seem to be an emergency state of life for the people, when they were under threat. This was apparently acceptable to the ultra-orthodox sect of the Assidaeans, who joined sides with the Machabees, as above. The entire Machabean enterprise - which consisted of the rule over the Jewish people by this family of priests - was itself an emergency set-up and it seems obvious that it was meant to persist only until the Will of God was made manifest through a prophet, such as in times past. Chapter three tells of the ascendancy of Judas as the defender of the people and the revenge of Antiochus IV, who sent a vast army against the Jews. Following a rousing speech, Judas managed the impossible - the destruction of a massive army with a few thousand men. 

"But Judas cried to his fellows, 'What, would you be daunted by the numbers of them? Would you give ground before their attack? Bethink you, what a host it was Pharao sent in pursuit of our fathers, there by the Red Sea, and they escaped none the less. Now, as then, besiege we heaven with our cries; will not the Lord have mercy? Will He not remember the covenant He had with our fathers, and rout, this day, yonder army at our coming? No doubt shall the world have thenceforward, but there is One claims Israel for His own, and grants her deliverance.' And now the heathen folk caught sight of them as they advanced to the attack, and left their lines to give battle. Thereupon Judas’ men sounded with the trumpet, and the two armies met. Routed the Gentiles were, sure enough, and took to their heels across the open country, sword of the pursuer ever catching the hindmost. All the way to Gezeron they were chased, and on into the plains by Idumaea, Azotus and Jamnia, with a loss of three thousand men." - I Machabees, 4: 8-15

And thus, they were able to retake Jerusalem and to restore the sacramental rites of the Temple, after a full rededication ceremony. This is the origin of the Jewish festival of Chanukah, which is celebrated in about mid-December.

"On the twenty-fifth of Casleu, the ninth month, in the hundred and forty-eighth year, they rose before daybreak, and offered sacrifice, as the law bade, on the new altar they had set up. This was the very month, the very day, when it had been polluted by the Gentiles; now, on the same day of the same month, it was dedicated anew, with singing of hymns, and music of harp, zither and cymbals. Thereupon all the people fell down face to earth, to adore and praise, high as heaven, the author of their felicity; and for eight days together they celebrated the altar’s renewal, burned victim and brought welcome-offering with glad and grateful hearts. They decked the front wall of the temple, at this time, with gold crowns and escutcheons, consecrated the gates and the priest’s lodging anew, and furnished it with doors; and all the while there was great rejoicing among the people; as for the taunts of the heathen, they were heard no more. No wonder if Judas and his brethren, with the whole assembly of Israel, made a decree that this feast should be kept year by year for eight days together, the feast-day of the altar’s dedication. Came that season, from the twenty-fifth day of Casleu onwards, all was to be rejoicing and holiday." - I Machabees, 4: 52-59

I don't mean to run through every detail of the book. Just to demonstrate the power of this heroic narrative, which would have been told and retold and would have been a part of the formation of Christ at Nazareth, less than two hundred years later. The generals Apollonius and Gorgias having failed to quell the rebellion, what should the Greeks do but pile on with armies, men, horses and elephants? It was inevitable that, despite his extraordinary success and military prowess, Judas would fall. Chapter five tells of how the three Machabean brothers, Judas, Jonathan and Simon, joined forces to chase out the Jews who were of the party of the pro-Greeks from the territory of Judaea. They were opposed by pro-Greek cities to the north - Ptolemais, Tyre and Sidon - and from across the Jordan to the east - the old enemy Ammon - and from the south-west, Philistia. Even as they worked to restore Judaea, Antiochus IV died far away in Babylonia. His son Antiochus V Eupator attempted another retaking of Jerusalem, but had to give up the siege to return to Antioch to quell another rebellion. It was the next king, Demetrius I Soter (all these are Seleucid kings of the Greek dynasty, capitalled at Antioch in northern Syria), who having usurped the throne from Antiochus V began the offensive against Jerusalem anew, intending to establish a pro-Greek high-priest at the Temple, after ending the Machabean revolt. Judas knew of the danger and chapter eight tells us about the first diplomatic covenant of the Jews with the rising power of Rome, which was beginning to challenge the Greek kingdoms in the Levant. Notwithstanding this, Demetrius I piled armies upon the Jews and Judas was beaten and died in battle. The rule of the people now passed to his brother Jonathan, who proved to be a mighty warrior too.

"And now all that had loved Judas rallied to Jonathan instead; 'Since thy brother’s death,' they told him, 'none is left to take the field against our enemies as he did, this Bacchides and all else that bear a grudge against our race. There is but one way of it; this day we have chosen thee to be our ruler, our chieftain, to fight our battles for us.' So, from that day forward, Jonathan took command, in succession to his brother Judas." - I Machabees, 9: 28-31

The general Bacchides now turned his sights upon Jonathan. The rest of the chapter is about Jonathan's struggle against Bacchides, as the pro-Greek high-priest set up by Bacchides began to have his way with Jerusalem. Bacchides repulsed, Jonathan was able to establish his position as the leader and general of the Jews, from his seat not at Jerusalem, but at Machmas, slightly to the north. The next political hiccup was the arrival of a new rival to Demetrius at the port of Ptolemais in about 150 BC, Alexander Balas, who claimed the loyalty of the Syrian armies and was able for a few years to take up the Seleucid throne. Both he and Demetrius had tried to acquire the loyalty of Jonathan, who had become a significant power in Judaea. Also into the fray had come the Greek king of Egypt, Ptolemy, who pretended to ally with Alexander and then with Demetrius II Nicator after him, intending himself to have both the Syrian territories and his own Egyptian territories. Within a short time, both Alexander and Ptolemy were dead, and Demetrius II still at Antioch. Jonathan, as given by chapter twelve, now restablished relations with the Romans, who were quickly advancing eastwards, and also with the Spartans, the independent and martial Greek nation that claimed descent from the patriarch Abraham. Unfortunately, Jonathan now fell into a trap set for him by the Greek general Tryphon at Ptolemais; Tryphon wished to acquire the throne at Antioch and thought Jonathan a significant challenge to his enterprise. Simon, the least war-like of the Maccabean brothers, now reluctantly took up the mantle of leadership, for the sake of the people. 

"And what did Simon, when he heard that Tryphon had levied a strong force, for Juda’s invasion and overthrow? Here was all the people in a great taking of fear; so he made his way to Jerusalem and there gathered them to meet him. And thus, to put heart into them, he spoke: 'Need is none to tell you what battles we have fought, what dangers endured, I and my brethren and all my father’s kin, law and sanctuary to defend. In that cause, and for the love of Israel, my brothers have died, one and all, till I only am left; never be it said of me, in the hour of peril I held life dear, more precious than theirs! Nay, come the whole world against us, to glut its malice with our ruin, race and sanctuary, wives and children of ours shall find me their champion yet.' At these words, the spirit of the whole people revived; loud came their answer, 'Brother of Judas and Jonathan, thine to lead us now! Thine to sustain our cause; and never word of thine shall go unheeded!'" - I Machabees, 13: 1-9

The book doesn't tell us of the end of the wicked Tryphon, who eventually escaped by ship from the Seleucid empire, but it is at this point that Simon became the head of a dynasty of priest-rulers, the Hashmonean dynasty (called after Simon, Shmona), establishing Jewish sovereignty for the first time since the destruction of the Davidic dynasty centuries before, albeit by the permission of the over-king in Antioch. 

"When king Demetrius answered the request, he wrote in these terms following. 'King Demetrius to the high priest Simon, the friend of kings, and to all the elders and people of the Jews, greeting. Crown of gold and robe of scarlet you sent us were faithfully delivered. Great favour we mean to shew you, by sending word to the king’s officers to respect the remissions granted you. The decrees we made concerning you are yet in force; and, for the strongholds you have built, they shall be yours. Fault of yours in the past, witting or unwitting, is condoned; coronation tax you owed, and all other tribute that was due from Jerusalem, is due no longer. Fit be they for such enrolment, Jews shall be enrolled in our armies, and ever between us and you let there be peace!' Thus, in the hundred and seventieth year, Israel was free of the Gentile yoke at last; and this style the people began to use, were it private bond or public instrument they indited, In the first year of Simon’s high priesthood, chief paramount and governor of the Jews." - I Machabees, 13: 35-42

Demetrius himself was shortly himself arrested and imprisoned by the king of the Medes and the Persians, and we here no more of him. Simultaneously, Simon grew from strength to strength, a ruler in his own right of Judaea, with claims on cities on the Mediterranean coast, such as Joppe (today's Tel-Aviv). He re-established the diplomatic relations with Rome and Sparta, who both gave him assurances of their protection, which must have helped the Jews to no end until the Romans themselves arrived finally in the Levant in 65 BC, with the general Pompey at their head. For the security and prosperity that followed, Simon was honoured by his nation. 

"Here were the Jews, priests and people both, agreed that he should rule them, granting him the high priesthood by right inalienable, until true prophet they should have once more. Their ruler he should be, and guardian of their temple; appoint officer and magistrate, master of ordnance and captain of garrison, and have charge of the sanctuary besides. Him all must obey, in his name deeds be drawn up, all the country through; of purple and gold should be his vesture. Of the rest, both priests and people, none should retrench these privileges, nor gainsay Simon’s will, nor convoke assembly in the country without him; garment of purple, buckle of gold none should wear; nor any man defy or void this edict, but at his peril. The people’s pleasure it was to ennoble Simon after this sort; and Simon, he would not say them nay; high priest, and of priests and people leader, governor and champion, he would be henceforward. So they had the decree inscribed on tablets of bronze, and set up plain to view in the temple precincts; and a copy of it they put by in the treasury, in the safe keeping of Simon and his heirs." - I Machabees, 14: 41-49

Here we notice the temporary nature of the Machabean situation. Every good Jew knew that the people should be ruled by a Messianic king of the family of King David, and that the high-priesthood was to be separated from this political rule. But until the advent of the Messiah, they wished to entrench the Hashmonean dynasty. This would end finally with the arrival of the Idumean king Herod on the scene. Unfortunately, we are not permitted to end on a happy note, for Demetrius' son Antioch soon arrived with his own claims and challenged Simon and the Jews' claim to the land of Judaea, to which Simon made quick reply:

"...to which Simon made this answer: 'Other men’s fief seized we never, nor other men’s rights detain; here be lands that were our fathers’ once, by enemies of ours for some while wrongfully held; opportunity given us, should we not claim the patrimony we had lost? As for thy talk of Joppe and Gazara, these were cities did much mischief to people and land of ours; for the worth of them, thou shalt have a hundred talents if thou wilt.' Never a word said Athenobius, but went back to the king very ill pleased, and told him what answer was given; of Simon’s court, too, and of all else he had seen. Antiochus was in a great taking of anger..." - I Machabees, 15: 33-36

Simon was by this time an old man, and he prepared his sons for their role in protecting the rights of the Jews. He could see that the challenges from the Greeks would continue to come, despite the promised protection from the Romans. Inevitably, Simon also was betrayed, and by a certain Ptolemy son of Abobus, possibly a successor of that pro-Greek high-priest Alcimus, who had been propped up briefly in Jerusalem and would wrest the position of the Hashmonean family from them. The book ends with this great betrayal and murder of a hero of the people and two of his sons, Judas and Mattathias. The remaining son, John Hyrcanus I, took up the role of priest-ruler, himself a great hero of the people.

"...a messenger had reached John at Gazara, telling him his father and brothers were dead, and himself too marked down for slaughter; whereupon he took alarm in good earnest; their murderous errand known, he seized his executioners and made an end of them. What else John did, and how fought he, brave deeds done, and strong walls built, and all his history, you may read in the annals of his time, that were kept faithfully since the day when he succeeded his father as high priest." - I Machabees, 16: 21-24

The prophet Jeremias

Today, aside from being the Solemnity of our holy patron S. Joseph as Workman, is also the memorial day of the prophet Jeremias. Here is his entry from the martyrology:

"Commemoration of Saint Jeremias the prophet, who, in the time of the kings Joachim and Sedecias [aka. Zedekiah] of Juda, while warning about the approaching destruction of the Holy City and the deportation of her people, suffered many persecutions, on account of which Holy Church holds him up as a prefigurement of the patient Christ. [Jeremiah] predicted the new and eternal testament consummated by the same Jesus Christ, by which the all-powerful Father wrote His Law upon the inmost heart of the children of Israel, that He would be Himself to them God and they to Him a people."

Roman martyrology, May the first

That wonderful summary reveals to us a devastated man, who knew what would happen to his nation and people, but try as he might he could not get them to change their ways. Here is a link to an earlier post on the prophecy of Jeremias, and another on the Lamentations of Jeremias.