1:1 After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated King Darius of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) 2 He fought many battles, conquered strongholds, and put to death the kings of the earth. 3 He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up. 4 He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him.

5 After this he fell sick and perceived that he was dying. 6 So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive. 7 And after Alexander had reigned twelve years, he died.

8 Then his officers began to rule, each in his own place. 9 They all put on crowns after his death, and so did their descendants after them for many years; and they caused many evils on the earth. (1 Maccabees 1:1-9, NRSV)

This brief summary of Alexander’s reign moves swiftly through conquests from Asia Minor to “the ends of the earth” (1 Macc. 1:3), that is, India and Bactria (the capital of which, “Bactra, now Balkh, was located in what is now Afghanistan” (Wikipedia, the Free Encyclopedia, http://en.wikipedia.org/wiki/Bactria, accessed Nov. 9, 2005). The report of his death-bed division of “his kingdom” among his “most honored officers” (v. 6) does not describe “a complex history of power struggles” which “lies behind this statement” (Mary Chilton Callaway, NOAB, 3^rd ed., on 1 Macc. 1:6). The rule of his officers is mentioned almost in passing (vv. 8-9), because the focus is on the oppression of Antiochus Epiphanes IV, who “began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks” (v. 10), which was 175 B.C.

10 From them came forth a sinful root, Antiochus Epiphanes, son of King Antiochus; he had been a hostage in Rome. He began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks.

11 In those days certain renegades came out from Israel and misled many, saying, "Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us." 12 This proposal pleased them, 13 and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. 14 So they built a gymnasium in Jerusalem, according to Gentile custom, 15 and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil. (1 Maccabees 1:10-15, NRSV)

King Antiochus Epiphanes, “a sinful root,” was “son of King Antiochus” (1 Macc. 1:10), that is, King Antiochus III the Great (223-187), who had wrested Palestine from Egypt at the battle of Paneas in 198 but lost most of Asia Minor to Rome at Magnesia in 190.” “Antiochus Epiphanes . . . had been a hostage in Rome” (v. 10) because of his father’s defeat by the Romans (Callaway on1 Macc. 1:10).

The “renegades” among the Jews (v. 11) wanted to introduce aspects of Greek culture that others saw as violating Israel’s covenant and religion. “So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant” (vv. 14-15a). The “gymnasium” (v. 14) was “the center of political and cultural education, as well as sports” (Callaway, on v. 14, citing 2 Macc. 4:9-11).

16 When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, in order that he might reign over both kingdoms. 17 So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 18 He engaged King Ptolemy of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 19 They captured the fortified cities in the land of Egypt, and he plundered the land of Egypt. (1 Maccabees 1:16-19, NRSV)

his relations with the Jews . . . reached a tragic climax in 168 B.C. when on his way to attack Egypt for the third time. Outside Alexandria he received peremptory command from the Roman consul Gaius Popilius Laenas to desist from his projects, evacuate Egypt, and restore all Egyptian territories. Antiochus was not in the best of tempers as he retired northward; he decided that Jerusalem should be wiped out and should be colonized with Greeks. (N. Turner, The Interpreter’s Dictionary of the Bible, s. v. Antiochus IV).

20 After subduing Egypt, Antiochus returned in the one hundred forty-third year. He went up against Israel and came to Jerusalem with a strong force. 21 He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 23 He took the silver and the gold, and the costly vessels; he took also the hidden treasures that he found. 24 Taking them all, he went into his own land.

For the task of wiping out Jerusalem, Antiochus, “not in the best of tempers,”

consigned this task to Apollonius with an army of over twenty thousand men. As Apollon8ius entered Jerusalem on the sabbath, he met with little opposition and most of the male inhabitants were killed, the rest rallied to Judas Maccabeus away from the city, and the women and children were enslaved. (N. Turner, op. cit.)

The poetry (1 Macc. 1:36-40) laments this destruction and the desecration of the temple.

NOTE: The following text and comments on Nehemiah 6:1-19 are repeated here from Monday, October 31, 2005.

6:1 Now when it was reported to Sanballat and Tobiah and to Geshem the Arab and to the rest of our enemies that I had built the wall and that there was no gap left in it (though up to that time I had not set up the doors in the gates), 2 Sanballat and Geshem sent to me, saying, "Come and let us meet together in one of the villages in the plain of Ono." But they intended to do me harm. 3 So I sent messengers to them, saying, "I am doing a great work and I cannot come down. Why should the work stop while I leave it to come down to you?" 4 They sent to me four times in this way, and I answered them in the same manner. 5 In the same way Sanballat for the fifth time sent his servant to me with an open letter in his hand. 6 In it was written, "It is reported among the nations--and Geshem also says it--that you and the Jews intend to rebel; that is why you are building the wall; and according to this report you wish to become their king. 7 You have also set up prophets to proclaim in Jerusalem concerning you, 'There is a king in Judah!' And now it will be reported to the king according to these words. So come, therefore, and let us confer together." 8 Then I sent to him, saying, "No such things as you say have been done; you are inventing them out of your own mind" 9 --for they all wanted to frighten us, thinking, "Their hands will drop from the work, and it will not be done." But now, O God, strengthen my hands.

10 One day when I went into the house of Shemaiah son of Delaiah son of Mehetabel, who was confined to his house, he said, "Let us meet together in the house of God, within the temple, and let us close the doors of the temple, for they are coming to kill you; indeed, tonight they are coming to kill you." 11 But I said, "Should a man like me run away? Would a man like me go into the temple to save his life? I will not go in!" 12 Then I perceived and saw that God had not sent him at all, but he had pronounced the prophecy against me because Tobiah and Sanballat had hired him. 13 He was hired for this purpose, to intimidate me and make me sin by acting in this way, and so they could give me a bad name, in order to taunt me. 14 Remember Tobiah and Sanballat, O my God, according to these things that they did, and also the prophetess Noadiah and the rest of the prophets who wanted to make me afraid.

15 So the wall was finished on the twenty-fifth day of the month Elul, in fifty-two days. 16 And when all our enemies heard of it, all the nations around us were afraid and fell greatly in their own esteem; for they perceived that this work had been accomplished with the help of our God. 17 Moreover in those days the nobles of Judah sent many letters to Tobiah, and Tobiah's letters came to them. 18 For many in Judah were bound by oath to him, because he was the son-in-law of Shecaniah son of Arah: and his son Jehohanan had married the daughter of Meshullam son of Berechiah. 19 Also they spoke of his good deeds in my presence, and reported my words to him. And Tobiah sent letters to intimidate me. (Nehemiah 6:1-19, NRSV)

Finishing the work on the wall (Neh. 6:15) was anticipated in the comments for last Saturday (Oct. 29, 2005), where it is reported that the work began (4:7-10). It was also noted there that the work was only completed after Nehemiah and his people endured a series of troubles. Yesterday’s reading from chapter 5 focused on difficulties within the Jewish community itself. Troubles from outside began in chapter, where it is reported that Sanballat, Tobiah and associates are angered by news of Nehemiah's beginning the work (4:7-10) and plotted against him to prevent his success (4:8) and harm him (6:2-13). When Nehemiah declined Sanballat’s first invitation to a “meeting” (6:3), Sanballat eventually responds with a letter accusing Nehemiah of intending rebellion against the Persian Empire (v. 6), and plans to proclaim a king in Judah (v. 7). Nehemiah responds with a denial (v. 8) and attributes the charges to Sanballat’s attempt to frighten the Jews and stop the work on the wall (v. 9). The next attempt to get Nehemiah to meet with Sanballat and Tobiah in the temple was perhaps an ambush. Perhaps they did want to kill him, but the statement to that effect, "tonight they are coming to kill you" (6:10), comes from Shemaiah, "the enemy within the camp" (A. Jeffery, J. J. Collins, NOAB, 2^nd. ed.), who intended "to make me [Nehemiah] sin" (v. 13) by entering the temple as a lay person (v. 11) for refuge "so they could give me a bad name, in order to taunt me" (v. 13). But Nehemiah saw these plans for what they were. “Then I perceived and saw that God had not sent him at all, but he had pronounced the prophecy against me because Tobiah and Sanballat had hired him” (v. 12). Nehemiah was not intimidated by this opposition and “So the wall was finished on the twenty-fifth day of the month Elul, in fifty-two days” (v. 15). “The nations around us . . . perceived that this work had been accomplished with the help of our God” (v. 16).

19:1 After this I heard what seemed to be the loud voice of a great multitude in heaven, saying,

4 And the twenty-four elders and the four living creatures fell down and worshiped God who is seated on the throne, saying,

6 Then I heard what seemed to be the voice of a great multitude, like the sound of many waters and like the sound of mighty thunder peals, crying out,

9 And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are true words of God." 10 Then I fell down at his feet to worship him, but he said to me, "You must not do that! I am a fellow servant with you and your comrades who hold the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy." (Revelation 19:1-10, NRSV)

This reading from Revelation first celebrates the divine victory over “Babylon,” that is, over Rome (Rev. 19:1-5), and then the invitation of the redeemed multitude (v. 6) to “the marriage of the Lamb” (vv. 7, 9). They are “his bride” who “has made herself ready” (v. 7), “clothed with fine linen, bright and pure” (v. 8a). The “fine linen is the righteous deeds of the saints” (v. 8b), which, as Jean-Pierre Ruiz points out (NOAB, 3^rd ed., on Rev. 19:8), stands in contrast to the clothing of “Babylon”:

The woman was clothed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her fornication” (Rev. 17:4, NRSV)

Bruce M. Metzger says simply, “The church is holy as her members are holy (7:14, compare Mt. 22:11)” (NOAB, 2^nd ed., on Rev. 19:8).

16:1 The Pharisees and Sadducees came, and to test Jesus they asked him to show them a sign from heaven. 2 He answered them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' 3 And in the morning, 'It will be stormy today, for the sky is red and threatening.' You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. 4 An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah." Then he left them and went away. (Matthew 6:1-4, NRSV)

Matthew’s reporting of the demand for a sign from Jesus appears twice, in chapters 12 and 16. The first occurs in a context shared with Luke about The Sign of Jonah (Mt. 12:38-42; Lk. 11:16, 29-32), and the second occurs in a context shared with Mark (Mt. 16:1-4; Mk. 8:11-13). Other traditions share this motif (e.g. Lk. 12:54-56; Jn. 6:30). See the separate table, The Pharisees Seek a Sign. Although there is minor variation in the identity of the questioners, “Pharisees and Sadducees” (Mt. 16:1); “some of the scribes and Pharisees” (Mt. 12:38), “Pharisees” (Mk. 8:11), “others” (Lk. 11:16), and “they” (Jn. 6:30, apparently some from “the crowd” (Jn. 6:24) who are sincere seekers (cf. v. 34), they may be seen as two groups, the leaders who opposed or resisted Jesus’ teaching (Mt. Mk) and the “crowds” who remain undecided but show signs of earnest inquiry (Lk., Jn.). The “sign of Jonah” (Mt. 16:4; 12:39; Lk. 11:29) and the contrast between their ability to read the signs of the weather and the lack of ability to “interpret the signs of the times” (Mt. 16:3; cf. Lk. 12:56) appear to come from traditions or sources shared by Matthew and Luke; for the others there is just a request for a sign. But in all these passages, ironically (cf. the table, The Pharisees Seek a Sign), the request for a sign follows on the heels of (i.e. immediately or soon after) one of Jesus’ miracles.

5 When the disciples reached the other side, they had forgotten to bring any bread. 6 Jesus said to them, "Watch out, and beware of the yeast of the Pharisees and Sadducees." 7 They said to one another, "It is because we have brought no bread." 8 And becoming aware of it, Jesus said, "You of little faith, why are you talking about having no bread? 9 Do you still not perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? 10 Or the seven loaves for the four thousand, and how many baskets you gathered? 11 How could you fail to perceive that I was not speaking about bread? Beware of the yeast of the Pharisees and Sadducees!" 12 Then they understood that he had not told them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees. (Matthew 6:5-12, NRSV)

The Yeast of the Pharisees*
Matthew 16:5-12 †	Mark 8:14-21 †	Luke 12:1 †
5 When the disciples reached the other side, they had forgotten to bring any bread. 6 Jesus said to them, "Watch out, and beware of the yeast of the Pharisees and Sadducees." 7 They said to one another, "It is because we have brought no bread." 8 And becoming aware of it, Jesus said, "You of little faith, why are you talking about having no bread? 9 Do you still not perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? 10 Or the seven loaves for the four thousand, and how many baskets you gathered? 11 How could you fail to perceive that I was not speaking about bread? Beware of the yeast of the Pharisees and Sadducees!" 12 Then they understood that he had not told them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees.	14 Now the disciples had forgotten to bring any bread; and they had only one loaf with them in the boat. 15 And he cautioned them, saying, "Watch out–beware of the yeast of the Pharisees and the yeast of Herod." 16 They said to one another, "It is because we have no bread." 17 And becoming aware of it, Jesus said to them, "Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? 18 Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you collect?" They said to him, "Twelve." 20 "And the seven for the four thousand, how many baskets full of broken pieces did you collect?" And they said to him, "Seven." 21 Then he said to them, "Do you not yet understand?"	12:1 Meanwhile, when the crowd gathered by the thousands, so that they trampled on one another, he began to speak first to his disciples, "Beware of the yeast of the Pharisees, that is, their hypocrisy.
Kurt Aland, Synopsis Quattuor Evangeliorum*, 10^th ed., 1978, sec. 155, p. 227. †NRSV

If it is ironic that the Pharisees and the crowds ask Jesus for a sign when he has just performed a miracle (see above), it is at least puzzling that the disciples appear to misunderstand as well. They ask for an explanation of the warning about the “yeast” of the Pharisees or of the Pharisees and the Sadducees or of Herod (Mt. 16:6; Mk. 8:15; Lk. 12:1). Jesus responds to their “literal” understanding of “yeast” as a reference to “bread,” “It is because we have brought no bread” (Mt. 16:7) or “. . . we have no bread” (Mk. 8:16) as a failure to understand the feeding miracles (the 5000 and the 4000). Jesus’ rhetorical question in Matthew, “How could you fail to perceive that I was not speaking about bread?” (Mt. 16:11) is reduced to a simple label of “hypocrisy” in Luke. “Beware of the yeast of the Pharisees, that is, their hypocrisy” (Lk. 12:;1). Compare the “Woes” Jesus pronounced on the scribes and Pharisees (Mt. 23:1-36; Mk. 12:37b-40; Lk. 20:45-47).

We have the witness of faithful Christian believers over twenty centuries. Some Christians (or those who claim that label) have also done terrible things in the name of Christianity (the Inquisition, the Holocaust, etc., come to mind), but that should not detract from the examples of faithful Christian living such as the early martyrs, Francis of Assisi, Sister Mary Theresa, and many others, probably including the leaders in the church you regularly attend. We, like the Galilean crowds, may turn to Christ for nourishment, which he called “the bread of life” (Jn. 6:35).

Daily Scripture Readings
Thursday (November 10, 2005)
Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A.	Daily Lectionary, The Book of Worship, the Presbyterian Church in the U.S.A.	Daily Lectionary, Book of Worship Inter-Lutheran Commission on Worship, c. 1978 (2002 printing)
http://www.satucket.com/lectionary/index.htm http://www.pcusa.org/cgi-bin/lectiond.cgi
Unless otherwise indicated, the scripture texts quoted are from The New Revised Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989.
According to Proper27*	According to Proper 27*	According to Proper 26*
Thursday: AM Psalm [83] or 34 PM Psalm 85, 86 1 Macc. 1:1-28 Rev. 19:1-10 Matt. 16:1-12 Leo the Great: http://www.satucket.com/lectionary/Leo_Great.htm Psalm 77:11-15 or 23 2 Timothy 1:6-14; Matthew 5:13-19	Morning: Psalm 36 Nehemiah 6:1-19 Revelation 19:1-10 Matthew 16:1-12 Evening: Psalm 80	Morning Pss.: 36, 147:13-21 Ezra 7:(1-10) 11-26 or Zechariah 1:7-17 Revelation 14:1-13 Matthew 14:1-12 Evening Pss.: 80, 27
*For this week (of the Twenty-fifth Sunday after Pentecost): the Lutheran tradition remains a week behind the Episcopal and Presbyterian traditions.