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It is also found in the records that Jeremiah the prophet commanded those who were carried away to take some of the fire, as has been mentioned,
Verse 1. The descriptions. That is, the records or memoirs of Jeremias, a work that is now lost. Challoner.—It was extant, B.Calmet. 142. Calmet.—Saint Ambrose (Of. iii. 14.) writes at large concerning this miracle. Worthington.
and how that the prophet charged those who were carried away, having given them the law, that they should not forget the statutes of the Lord or be led astray in their minds when they saw images of gold and silver, and their adornment.
Verse 2. Of them. He alludes to his epistle, ( Calmet.) Baruch 6:11. Worthington.
With other such words he exhorted them, that the law should not depart from their hearts.
It was in the writing that the prophet, being warned by God, commanded that the tabernacle and the ark should follow with him, when he went out to the mountain where Moses had gone up and saw God’s inheritance.
Verse 4. And the ark. These were not taken by the Chaldeans. Jeremiah 52. Menochius.—Whether they were removed before or after the capture of the city, is disputed. Salien, A. 3446.—Besides the authority of this book, it is most probabe that Jeremias should have preserved them, as he was high in favour. Jeremiah 39:11. Worthington.—Hence most believe that Nabuzardan granted him leave. Calmet.—Eupolemus says Nabuchodonosor did this after he took the city. Eus. præp. ix. 39.—Others think the prophet removed them under Joakim, having informed only a few of the priests. N. Alex.—Mountain; Nebo. Deuteronomy 32:49.
Greek and when. The Greek text here is probably corrupt.
Jeremiah came and found a cave, he brought the tabernacle, the ark, and the altar of incense into it; then he sealed the entrance.
Some of those who followed with him came there that they might mark the way, and could not find it.
But when Jeremiah learned about that, he rebuked them, saying, “The place shall be unknown until God gathers the people together again and shows mercy.
Verse 7. Mercy. Whether the ark, and so forth were in the second temple, as this seems to insinuate, has been much debated. The negative seems best established and these promises refer to the Messias, prefigured by the ark. God wished to withdraw the Jews by degrees from their attachment to these sensible things, and to raise their minds to those of a more spiritual nature. Saint Ambrose Rupert, and so forth Calmet. Diss.—Salien ( A. 3609) proves at large, that the ark was discovered at the same time as the sacred fire. Menochius.—Yet Josephus (Bel. vi. 6.) testifies, that nothing was found in the holy of holies when the Romans took it. Hence others think that the ark will be produced to the Jews by Enoch and Elias. Ribera in Agg. i. Tournem.—The first opinion gives most satisfaction. When Christ collected his disciples, he received testimony from the Father and from the Holy Ghost in a bright cloud. The figures of the law are at an end, and there will be no need of restoring them at the consummation of all things. Bible.
Then the Lord will disclose these things, and the glory of the Lord shall be seen with the cloud, as it was also shown to Moses, also as Solomon implored that the place might be consecrated greatly,
and it was also declared that he, having wisdom, offered a sacrifice of dedication, and of the finishing of the temple.
Verse 9. Treated. Greek “He was manifested, and like one possessing wisdom, he,” and so forth Bible.—On this occasion, Solomon chiefly displayed his wisdom, praying aloud.
As Moses prayed to the Lord and fire came down out of heaven and consumed the sacrifice, even so Solomon also prayed, and the fire came down and consumed the burnt offerings.
Verse 10. As. Both dedications lasted eight days, and fire descended. Leviticus 9:23 and 2 Chronicles 7:1.
Moses said, ‘Because the sin offering had not been eaten, it was consumed in like manner.’
Verse 11. Consumed. He alludes to what Moses said after the death of Nadab. Leviticus 10:16. Calmet.—Fire consumed the sin-offering as well as the rest.
See Leviticus 10:16 and 9:24.
Likewise Solomon kept the eight days.”
The same things were reported both in the public archives and in Nehemiah’s records, and also how he, founding a library, gathered together the books about the kings and prophets, and the writings of David, and letters of kings about sacred gifts.
Verse 13. Set down. Greek “explained.”—Books. The Scriptures were not lost. Menochius.—Perhaps before this time no complete collection of them had been made. Esdras would point out and help to discover what had been written. Calmet.—The senate of the nation was also present. Simon Crit. i. 1.—David: the psalms. All the other books may be designated under the name of prophets. Bible.—Kings; Cyrus, &chapter 1 Ezra 6:3. and so forth Josephus has inserted many such letters in his work. They were like the title-deeds of the nation. Calmet.—And. Greek “regarding the presents;” αναθεματων. Bible.
In like manner Judas also gathered together for us all those books that had been scattered by reason of the war, and they are still with us.
Verse 14. Judas. This seems to be the Essene, who with others wrote this epistle; (Calmet. 1:10. Worthington.) or rather ( Bible.) the Machabee, who was as solicitous to preserve the sacred books as Antiochus was to destroy them. 1 B. 1:59 and 2:48. It is said that another assembly met to admit such books into the canon as had been written since the days of Nehemias.
If therefore you have need of them, send some people to bring them to you.
Verse 15. Things, collected by Judas. The Bible had been translated into Greek before. But some records might still be wanted by the Jews in Egypt. Calmet.
Seeing then that we are about to celebrate the purification, we write to you. You will therefore do well if you celebrate the days.
Verse 16. The purification. This is the feast of the purifying or cleansing of the temple, ( Challoner.) the 25th of Casleu. Calmet. 1:9. 18.
Now God, who saved all his people, and restored the heritage to all, with the kingdom, the priesthood, and the consecration,
even as he promised through the law—in God have we hope, that he will soon have mercy upon us, and gather us together out of everywhere under heaven into his holy place; for he delivered us out of great evils, and purified the place. ———————
Verse 18. Place. They had now liberty to return. What, therefore, can they mean but the coming of the Messias, who was shortly expected? Calmet.—Many Jews at this time were scattered in other countries, and did not chose to return, like those of Egypt. The people of Judea wish all would live together, as they had done under Solomon. Bible.
Now the things concerning Judas Maccabaeus and his brothers, the purification of the greatest temple, the dedication of the altar,
Verse 19. Place. Read Calmet. 15:38. After the author had written this appendix to the former book, he resolved to add an epitome of the history. Hence in this preface he informs us of the subject, method, reason, and diligence of his short work. verse 20, 24, 5, 6, 9. Worthington.—This piece is very elegant, and contains several rules for writing history. The author was a Jew as well as Jason. verse 24.
and further the wars against Antiochus Epiphanes and Eupator his son,
and the manifestations that came from heaven to those who fought with one another in brave deeds for the religion of the Jews; so that, being but a few, they seized the whole country, chased the barbarous multitudes,
recovered again the temple renowned all the world over, freed the city, and restored the laws which were about to be overthrown, seeing the Lord became gracious to them with all kindness.
Verse 22. Manifestations: heavenly apparitions. Calmet. 3:25. and 5:2. Calmet.
These things which have been declared by Jason of Cyrene in five books, we will attempt to abridge in one book.
For having in view the confused mass of the numbers, and the difficulty which awaits those who would enter into the narratives of the history, by reason of the abundance of the matter,
Or, weariness
we were careful that those who choose to read may be attracted, and that those who wish us well may find it easy to recall, and that all readers may benefit.
Verse 25. Multitude. Greek also, “confusion of numbers, and the difficulty attending those who wish to dive into εισκυκλεισθαν, ( Bible.) or to include much ( Calmet.) historical relations on account of the quantity of matter.” Bible.
Although to us, who have taken upon ourselves the painful labor of the abridgement, the task is not easy, but a matter of sweat and sleeplessness,
even as it is no light thing to him who prepares a banquet, and seeks the benefit of others. Nevertheless, for the sake of the gratitude of the many we will gladly endure the painful labor,
Verse 27. No easy task, and so forth The spirit of God, that assists the sacred penman, does not exempt them from labour in seeking out the matter which they are to treat of, and the order and manner in which they are to deliver it. So Saint Luke wrote the gospel, having diligently attained to all things. Lu. 1:3. Challoner.—This evangelist had to inquire of others. Worthington.—Inspiration preserves from all danger of mistake. When something future is revealed, there is less difficulty, as God must then dictate the very words. Hence Jeremias wrote with the utmost ease, as Baruch testified. Jeremiah 36:18. 32. Bible.—The prophets had, therefore, only to write or speak from the mouth of God. Others were excited by him to treat of history, and so forth and were preserved from error, but not from labour. Bellar. Verb. i. 15.—In vain then do our adversaries attempt to prove that this book is not inspired. Menochius.
leaving to the historian the exact handling of every particular, and again having no strength to fill in the outlines of our abridgement.
Verse 28. Others. Greek “have no easy task, so,” and so forth Bible.—He alludes to the custom of choosing a master of the feast, who had to strive to give general satisfaction. Sirach 32:1. Esther 1:8. Calmet.
For as the masterbuilder of a new house must care for the whole structure, and again he who undertakes to decorate and paint it must seek out the things fit for its adorning; even so I think it is also with us.
Verse 29. Authors. Greek “the writer.” Bible.—Jason resembles an excellent painter, of whose work we desire to give a copy ( Calmet.) in miniature, ( Bible.) relying entirely on his veracity. Sa.—Yet as the Church esteems this work to be canonical, what is extracted must be true, and inspired, though the writer seems not to have known that he had such a privilege. God might still guide his pen. Menochius.—The original might also be the work of a sacred writer, as many such appear to have been lost. If it were not, what is here selected cannot be questioned. Saint Paul quotes some passages even from heathen poets, which in those cases were true, and thus became part of the word of God. Bible.
To occupy the ground, and to indulge in long discussions, and to be curious in particulars, is fitting for the first author of the history;
Verse 30. Master. Such is Jason. I only paint some parts. Calmet.—Paint. Greek “to burn in and represent to the life, must,” and so forth Bible.—The ancients painted the walls, preparing them by fire, and so forth Vitruv. vii. 5. Jos. Ant. xvii. 12. Calmet.
but to strive after brevity of expression, and to avoid a labored fullness in the treatment, is to be granted to him who would bring a writing into a new form.
Here then let’s begin the narration, only adding this much to that which has already been said; for it is a foolish thing to make a long prologue to the history, and to abridge the history itself.
Verse 32. Nice. Greek εξεργαστικον, “elaborate disquisitions.” Both must equally seek the truth: but long details are not expected in abridgments as they are in a full history. Bible.