“Simon the high priest, the son of Onias, who in his life repaired the house again, and in his days fortified the temple:”
Simon I was “styled the just, on account of his piety towards God, and his good-will to his countrymen.” (Josephus, [Jewish Antiquities] xii. 2.) Many apply what follows to him. (Eusebius; Salien; Menochius, &c.) — But Simon II is more probably meant, who opposed the entrance of Philopator into the sanctuary, after he had offered sacrifice for him, in the pompous manner here described. (Bossuet) (iii. Machabees) (Calmet) — Temple. Which began to want repairs. (Menochius) — Simon II reigned twenty years. (Calmet) (Josephus, [Jewish Antiquities?] xii. 4.) (Haydock) — The first lived in the time of Ptolemy I of Egypt, when this book was written; and dies before it was translated, under Ptolemy III, about three hundred years before Christ. (Worthington)
“And by him was built from the foundation the double height, the high fortress of the wall about the temple:”
Walls. Greek analemma, “the repairs (or elevated building, Mello. 2 Paralipomenon xxii. 5.) round the temple,” including the court of the Gentiles, which had not been finished, Ezechiel xl. 5. It was necessary to build at the edge of the mountain, (Calmet) and the wall was three hundred cubits from the bottom. This was more than double the height of the temple, as it was only one hundred and twenty cubits high. (Menochius)
“In his days the cistern to receive water, being in compass as the sea, was covered with plates of brass:”
Out. Of the reservoirs. But he repaired them. (Haydock)
“He took care of the temple that it should not fall, and fortified the city against besieging:”
Destruction. When it was in the most imminent danger from Philopater. (3 Machabees) (Bossuet) (Calmet)
“How was he honoured in the midst of the people in his coming out of the sanctuary!”
Enlarge. Greek, “fortify.” — Conversation. Greek, “when in the midst of the people, coming out of the house of the veil. (6.) He,” &c. (Haydock) — Leaving the most holy place, he was surrounded by crowds of sacred ministers, (ver. 14.) or rather on the day of expiation, he came into the court of the people, to purify them. (Calmet)
“He was as the morning star in the midst of a cloud, and as the moon at the full:”
Cloud. He was a far superior to the other priests in majestic appearance and attire, as Lucifer is to other stars, &c., ver. 11. (Calmet)
“As the sun shining upon the temple of the most High, and as the rainbow giving light in the bright clouds:”
So did. Greek, “on the temple of the Most High,” with dazzling effulgence. (Josephus, Jewish Wars vi. 6.)
“When he put on the robe of honour, and was clothed with the perfection of glory, when he went up to the holy altar, he made the garment of holiness honourable.”
Forth. Greek adds, “fruits.” — Rearing. Greek, “elevated to the clouds.” (Haydock) — Robe. Stole, or violet tunic. (Calmet) — Power. That is, with all his vestments, denoting his dignity and authority, (Challoner) and extremely rich, as virtus often implies, chap. xliv. 3. (Calmet) — Greek has, “boasting.”
“When he took the portions out of the priests' hands, he himself stood by the hearth of the altar, compassed about, as a young cedar in Libanus; and as palm trees compassed they him round about.”
Vesture. Greek, “enclosure of holiness,” peribolen. (Haydock) — His splendid attire of gold and jewels, cast a dazzling light all around. (Calmet) — He was pleased to offer the peace-offering for the king of Egypt, (Bossuet) to honour him, though another priest might have done it. (Haydock)
“And finishing the service at the altar, that he might adorn the offering of the most high Almighty,”
Palm. A forest of young ones shoots up from its roots; (Job xxix. 18.) so the high priest shone among the other children of Aaron. (Calmet)
“He stretched out his hand to the cup, and poured of the blood of the grape, he poured out at the foot of the altar a sweetsmelling savour unto the most high King of all.”
King. Greek, “Almighty” King, pantokratopros. (Haydock) — He presented an unblemished victim, with all due solemnity, Leviticus iii. 1.
“Then shouted the sons of Aaron, and sounded the silver trumpets, and made a great noise to be heard, for a remembrance before the most High.”
Grape. Pouring wine upon the fire, Exodus xxix. 40. (Calmet)
“Then all the people together hasted, and fell down to the earth upon their faces to worship their Lord God Almighty, the most High.”
Prince. Greek, “universal king.” (Haydock) — The whole sacrifice was pleasing to him.
“The singers also sang praises with their voices, with great variety of sounds was there made sweet melody.”
God. Greek, “the Highest.” He had required these sacrifices, as memorials of his covenant, and sovereign dominion, Leviticus xxiii. 34.
“Then he went down, and lifted up his hands over the whole congregation of the children of Israel, to give the blessing of the Lord with his lips, and to rejoice in his name.”
House. Greek (Complutensian) and Grabe, “sound, sweet melody was made.”
“And they bowed themselves down to worship the second time, that they might receive a blessing from the most High.”
Office, leitourgian autou, “his service.” (Haydock) — The people prayed for king Ptolemy, to whom they were subject; though the high priest possessed almost sovereign power. The Egyptian monarch was present, (Calmet) and at the end of the sacrifice expressed his resolution to go into the inmost recesses of the temple, from which the people endeavoured to dissuade him. Finding their efforts to be in vain, “they all (addressing themselves to God) said with one accord.” (3 Machabees) Grabe substitutes, “wherefore the high priest, Simon, kneeling down before the temple, and stretching forth his hand with solemnity, made this prayer.”
“He grant us joyfulness of heart, and that peace may be in our days in Israel for ever:”
Prayer. Greek, “adoration, that they might receive a blessing from the Most High.” (Haydock) — Power. In keeping Philopator out of the temple. God granted his request, (Calmet. litaneios) “and scourged him who was so insolent and bold…throwing him like a reed, unable to move, and speechless on the pavement,” 2 Machabees ii. 26. After Philopator’s guards had removed him, the high priest congratulated the people, (ver. 26.) expressing his abhorrence of their enemies in general, though he only mentions three neighbouring nations which had shewn a particular enmity to the Jews, when a contrary behaviour might have been expected, ver. 28. (Haydock)
“That he would confirm his mercy with us, and deliver us at his time!”
Now. At the sight of these wonders, the author exhorts the people to be grateful, and full of hope. (Calmet)
“They that sit upon the mountain of Samaria, and they that dwell among the Philistines, and that foolish people that dwell in Sichem.”
His, Simon’s, (Menochius) or God’s days. When he may judge it convenient. (Haydock)
“Jesus the son of Sirach of Jerusalem hath written in this book the instruction of understanding and knowledge, who out of his heart poured forth wisdom.”
Abhorreth. Viz., with a holy indignation as enemies of God and persecutors of his people. Such were then the Edomites, who abode in Mount Seir, the Philistines, and the Samaritans, who dwelt in Sichem, and had their schismatical temple in that neighbourhood. (Challoner) — This was the source of continual dissensions. (Josephus, [Jewish Antiquities?] xi. 8., and xii. 2.) (John iv. 20.) — The Jews and Samaritans are still at variance. The former, in the days of Esdras, pronounced a curse against the latter, forbidding any of them to become converts to their religion, (Grotius) which, if true, shews a very blameable malice. See Deuteronomy xxvii. 4. (Haydock) — Which, &c., is omitted in Greek. These three nations had evinced the greatest hatred towards the Jews, and thus deserved to be accounted objects of horror, though if the author harboured any ill-will, his conduct is not praised, (Calmet) but only recorded. (Haydock) — The Samaritans consisted of Assyrians, Jews, &c., and therefore are styled no nation; and they were foolish in mixing idolatry with the true worship. (Worthington)
“Blessed is he that shall be exercised in these things; and he that layeth them up in his heart shall become wise.”
Seir. Genesis xiv. 6. All the Greek copies read corruptly “of Samaria.” — Foolish. Thus Christ said, you adore what you know not, John iv. 22. (Calmet) See 4 Kings xvii. 29. (Worthington)
“For if he do them, he shall be strong to all things: for the light of the Lord leadeth him, who giveth wisdom to the godly. Blessed be the name of the Lord for ever. Amen, Amen.”
Jesus. He declares his name, and concludes with wishing peace to the observers of these maxims. Grotius thinks that this was inserted by the grandson, (Calmet) who translated the work into Greek. (Haydock) — But there is no reason for this supposition. Solomon puts his name at the beginning and at the end of Ecclesiastes, and he frequently commends his own instructions, as this author does, chap. xxxiii. 17,. and xxxix. 16., and li. 19. (Calmet)
Steps. He…shall have the light of life, John viii. 12. (Menochius) — Some Greek copies add, “and to the pious he has given wisdom. Blessed be the Lord for ever. So be it. So be it.” (Haydock)