Suffering and comfort

Encouragement in the Surround: A Covenant That Stands With the Suffering

1 Maccabees 12:1–20 — Help from Heaven, and the faithfulness of remembered brothers.

BibleVibe Editorial5 min read
TranslationESV
1 Maccabees 12:1-20

Alliances with Rome and Sparta Now when Jonathan saw that the time was favorable for him, he chose men and sent them to Rome to confirm and renew the friendship with them. He also sent letters to the same effect to the Spartans and to other places. So they went to Rome and entered the senate chamber and said, “Jonathan the high priest and the Jewish nation have sent us to renew the former friendship and alliance with them.” And the Romans gave them letters to the people in every place, asking them to provide for the envoys safe conduct to the land of Judah. This is a copy of the letter which Jonathan wrote to the Spartans: “Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. Already in time past a letter was sent to Oni′as the high priest from Ari′us, who was king among you, stating that you are our brethren, as the appended copy shows. Oni′as welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship. Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands, we have undertaken to send to renew our brotherhood and friendship with you, so that we may not become estranged from you, for considerable time has passed since you sent your letter to us. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. And we rejoice in your glory. But as for ourselves, many afflictions and many wars have encircled us; the kings round about us have waged war against us. We were unwilling to annoy you and our other allies and friends with these wars, for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. We therefore have chosen Nume′nius the son of Anti′ochus and Antip′ater the son of Jason, and have sent them to Rome to renew our former friendship and alliance with them. We have commanded them to go also to you and greet you and deliver to you this letter from us concerning the renewal of our brotherhood. And now please send us a reply to this.” This is a copy of the letter which they sent to Oni′as: “Ari′us, king of the Spartans, to Oni′as the high priest, greeting. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. And now that we have learned this, please write us concerning your welfare; we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly.” Further Campaigns of Jonathan and Simon Now Jonathan heard that the commanders of Deme′trius had returned, with a larger force than before, to wage war against him. So he marched away from Jerusalem and met them in the region of Hamath, for he gave them no opportunity to invade his own country. He sent spies to their camp, and they returned and reported to him that the enemy were being drawn up in formation to fall upon the Jews by night. So when the sun set, Jonathan commanded his men to be alert and to keep their arms at hand so as to be ready all night for battle, and he stationed outposts around the camp. When the enemy heard that Jonathan and his men were prepared for battle, they were afraid and were terrified at heart; so they kindled fires in their camp and withdrew. But Jonathan and his men did not know it until morning, for they saw the fires burning. Then Jonathan pursued them, but he did not overtake them, for they had crossed the Eleu′therus river. So Jonathan turned aside against the Arabs who are called Zabade′ans, and he crushed them and plundered them. Then he broke camp and went to Damas′cus, and marched through all that region. Simon also went forth and marched through the country as far as As′kalon and the neighboring strongholds. He turned aside to Joppa and took it by surprise, for he had heard that they were ready to hand over the stronghold to the men whom Deme′trius had sent. And he stationed a garrison there to guard it. When Jonathan returned he convened the elders of the people and planned with them to build strongholds in Judea, to build the walls of Jerusalem still higher, and to erect a high barrier between the citadel and the city to separate it from the city, in order to isolate it so that its garrison could neither buy nor sell. So they gathered together to build up the city; part of the wall on the valley to the east had fallen, and he repaired the section called Chaphena′tha. And Simon built Ad′ida in the Shephe′lah; he fortified it and installed gates with bolts. Trypho Captures Jonathan Then Trypho attempted to become king of Asia and put on the crown, and to raise his hand against Anti′ochus the king. He feared that Jonathan might not perm

Jonathan's letter to the Spartans confesses a people encircled by 'many afflictions and many wars' yet sustained by 'the help which comes from Heaven.' The Maccabean community models how sufferers reach for both divine aid and the solidarity of covenant friends.

Narration

Context: A Surrounded People and Distant Allies

1 Maccabees 12 opens in a sliver of breathing room. Jonathan, the Hasmonean high priest, has recognized that the political tide has shifted enough to make foreign diplomacy possible again. The Seleucid pressure that crushed his brother Judas and drove his family into the wilderness has eased, and he moves quickly: envoys ride to Rome, letters are dispatched to Sparta, and the Jewish nation looks outward toward old friends. The text hands us a copy of the letter to Sparta. It is striking for what it admits and for what it refuses. It confesses openly that 'many afflictions and many wars have encircled us' and that surrounding kings have waged war against them. Yet the letter does not petition for rescue. It does not pretend to be self-sufficient either. Instead, it names two anchors: the holy books in their hands, and the long-standing brotherhood declared first by Arius of Sparta to the high priest Onias. Rome is approached as a political partner; Sparta is addressed as a brother. The geography of this passage is a triangle of suffering and solidarity: Jerusalem under siege, Rome as a powerful guarantor of safe passage, and Sparta as a kin-like ally whose ancient friendship is being renewed. The Maccabean writers are showing us what faithful endurance looks like in the intertestamental furnace — not a withdrawal from the world, nor a naive trust in empires, but a stubborn weaving of alliances under the conviction that Heaven itself is fighting with them.

Spacetime Snapshot

During the First Temple period in the Davidic land of Jerusalem, exilic and post-exilic communities wrestled with suffering while God preserved covenant faithfulness.

Meaning of the Passage

The passage teaches suffering and comfort together, and it does so by showing how both divine help and human friendship are to be received without competition. First, Jonathan declares that the Maccabees 'have the help which comes from Heaven,' and that 'we were delivered from our enemies and our enemies were humbled.' Heaven is not a vague abstraction; it is the active defender of a covenant people under attack. Comfort, in this text, is theologically anchored before it is socially expressed. The Maccabees do not first run to Rome or Sparta; they run to the altar and the scrolls. The 'holy books which are in our hands' are named as their encouragement — a striking intertestamental confession that Scripture itself is a companion in affliction. Second, having been comforted by Heaven, they reach for human brothers. The letter to Sparta is not manipulation; it is remembrance. 'We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers.' Comfort spills outward into intercession. The people who have been held now hold others in their praying. Sufferers are not consumers of sympathy; they are producers of solidarity. Third, the passage normalizes prolonged affliction. The letter does not promise that the wars will end soon. It confesses that 'considerable time has passed' since the original bond, and it accepts the cost of staying faithful across decades. The comfort offered here is not the removal of trial but the renewal of covenant in the middle of it. Rome is asked for safe conduct; Sparta is asked for brotherhood. Both are smaller things than deliverance, but both are gifts God uses to keep a besieged people from collapsing inward. The cumulative meaning is this: a suffering community is held by Heaven, shaped by Scripture, and stitched into a network of remembered brothers and sisters. Comfort is not the absence of encircling wars but the presence of a Helper above and faithful companions beside.

Application for Today

Apply this passage in three movements, mirroring Jonathan's letter. (1) Name Heaven before you name anyone else. Before you draft a single message to a friend, a counselor, or a church, rehearse the Maccabean confession: 'we have the help which comes from Heaven.' Sufferers who skip this step often collapse into either self-reliance or dependency on people. The text will not let you do that. Heaven is first, and people are second. (2) Let Scripture hold you before networks hold you. The Maccabees say they have the 'holy books' in their hands as encouragement. Open yours. Read slowly. Let the Psalms pray for you when you cannot construct your own sentences. (3) Then, in that steadied state, reach out the way Jonathan does — not with panic, but with remembrance. Write the message. Make the call. Tell the small group, 'we remember you constantly on every occasion, in our feasts and on other days.' You are not asking to be rescued; you are renewing a brotherhood. Practical steps: keep a simple list of three to five covenant friends and pray for them by name at every Sunday meal this month. Send one note this week to a believer from an earlier season of life, simply to renew the bond. If you are presently encircled by affliction, refuse the lie that your suffering disqualifies you from being a comfort to others. Jonathan writes to Sparta from inside a war zone. So can you. Finally, accept that comfort may come in smaller forms than you hoped — safe conduct instead of victory, renewed friendship instead of resolution. The Maccabees model a faith that is willing to be sustained by such mercies, and through them, kept standing for the unseen day when the Helper from Heaven finishes what He has started.

Reflection

Lord Jesus, You are the Heaven that opened and the Brother who drew near. We confess that we are often encircled — by grief, by illness, by estranged relationships, by fears we cannot name. We do not ask You only to lift the siege; we ask You to be our Helper in the middle of it, as You were for Jonathan and the Jewish nation. Teach us to hold our Bibles the way they held theirs — not as ornaments but as encouragement. Teach us to remember our brothers and sisters in our feasts and in our ordinary days, at the table and in our secret prayers. Make us a people who are comforted by Heaven and therefore generous on the earth. In Your name, the Help that bled for us, Amen.

FAQ

Is 1 Maccabees 12 in the canonical Bible, and is it still worth reading?

1 Maccabees is not in the Protestant canon, but it is canonical (or deuterocanonical) for Catholic and Orthodox traditions and was highly valued by the early church fathers. Chapter 12 still functions as Scripture-like text for many believers, and for all Christians it is a theologically rich bridge between the Testaments, showing how a persecuted people received help from Heaven and the solidarity of distant brothers.

Why did Jonathan write to both Rome and Sparta?

Rome provided political leverage and safe-conduct through foreign territories, while Sparta had long claimed kinship with the Jews (going back to the letter of Arius to Onias). Jonathan prudently secured two different kinds of support — a powerful political patron and a remembered covenant brother.

If God was their help from Heaven, why did the Maccabees still need human allies?

Biblical faith has never treated divine help as a substitute for human responsibility. Jonathan orders his theology correctly: Heaven first, then the embassy. He trusts God to work through prayer, Scripture, and the courage of brothers — including brothers far away in Rome and Sparta.

What can a suffering Christian today learn from this non-canonical book?

Jonathan models three practices: rooting yourself in Heaven's help, keeping Scripture as daily encouragement, and actively remembering distant brothers and sisters. Comfort, in this text, is not the removal of affliction but the strength to keep standing inside it.

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