Ezra 7:27-28; 8:21-36 or Ezra 5:1-17

See the text and comments for November 4, one week ago.

Revelation 15:1-8

See the text and comments for November 4, one week ago.

Matthew 14:13-21

See the text and comments for November 4, one week ago.

1 Maccabees 1:41-63 (Episcopal)

Installation of Gentile Cults (Cp 2 Macc 6.1-17; Mt 24.15; Mk 13.14)

41 Then the king wrote to his whole kingdom that all should be one people, 42 and that all should give up their particular customs. 43 All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 44 And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, 45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, 46 to defile the sanctuary and the priests, 47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 49 so that they would forget the law and change all the ordinances. 50 He added, "And whoever does not obey the command of the king shall die."

51 In such words he wrote to his whole kingdom. He appointed inspectors over all the people and commanded the towns of Judah to offer sacrifice, town by town. 52 Many of the people, everyone who forsook the law, joined them, and they did evil in the land; 53 they drove Israel into hiding in every place of refuge they had.

54 Now on the fifteenth day of Chislev, in the one hundred forty-fifth year, they erected a desolating sacrilege on the altar of burnt offering. They also built altars in the surrounding towns of Judah, 55 and offered incense at the doors of the houses and in the streets. 56 The books of the law that they found they tore to pieces and burned with fire. 57 Anyone found possessing the book of the covenant, or anyone who adhered to the law, was condemned to death by decree of the king. 58 They kept using violence against Israel, against those who were found month after month in the towns. 59 On the twenty-fifth day of the month they offered sacrifice on the altar that was on top of the altar of burnt offering. 60 According to the decree, they put to death the women who had their children circumcised, 61 and their families and those who circumcised them; and they hung the infants from their mothers' necks.

62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 63 They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. 64 Very great wrath came upon Israel. (1 Maccabees 1:41-63, NRSV)

NOTE: These comments on 1 Maccabees 1:41-63 are repeat from my devotional email of November 13, 2003, for November 14, 2003.

The Hellenistic Syrian king Antiochus Epiphanes orders “that all should be one people, and that all should give up their particular customs. All the Gentiles accepted the command of the king. Many even from Israel gladly accepted his religion; they sacrificed to idols and profaned the sabbath” (1 Macc. 1:41-43). Further order from the king “included prohibition of ...precisely those features that made Jews distinctive” (D.J. Harrington, Harper-Collins Study Bible), that is, “temple worship, observance of sabbaths and holy days, circumcision and Torah observance” (vv. 44-50). The attempt to compel Jews to forsake their own religion and conform to Hellenistic Syrian culture and religion leads to their erecting “a desolating sacrilege on the alter of burnt offerings” (v. 54) and related abominations, including putting “to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks” (vv. 60-61). “But many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. Very great wrath came upon Israel” (vv. 62-64).

Nehemiah 12:27-31a, 42b-47 (Presbyterian)

NOTE: The following text and comments on the reading from Nehemiah 12 are repeated from Tuesday, November 1, 2005.

Dedication of the City Wall

27 Now at the dedication of the wall of Jerusalem they sought out the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with rejoicing, with thanksgivings and with singing, with cymbals, harps, and lyres. 28 The companies of the singers gathered together from the circuit around Jerusalem and from the villages of the Netophathites; 29 also from Beth-gilgal and from the region of Geba and Azmaveth; for the singers had built for themselves villages around Jerusalem. 30 And the priests and the Levites purified themselves; and they purified the people and the gates and the wall.

31 Then I brought the leaders of Judah up onto the wall, and appointed two great companies that gave thanks and went in procession.

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And the singers sang with Jezrahiah as their leader. 43 They offered great sacrifices that day and rejoiced, for God had made them rejoice with great joy; the women and children also rejoiced. The joy of Jerusalem was heard far away.

Temple Responsibilities

44 On that day men were appointed over the chambers for the stores, the contributions, the first fruits, and the tithes, to gather into them the portions required by the law for the priests and for the Levites from the fields belonging to the towns; for Judah rejoiced over the priests and the Levites who ministered. 45 They performed the service of their God and the service of purification, as did the singers and the gatekeepers, according to the command of David and his son Solomon. 46 For in the days of David and Asaph long ago there was a leader of the singers, and there were songs of praise and thanksgiving to God. 47 In the days of Zerubbabel and in the days of Nehemiah all Israel gave the daily portions for the singers and the gatekeepers. They set apart that which was for the Levites; and the Levites set apart that which was for the descendants of Aaron. (Nehemiah 12:27-31a, 42b-47, NRSV)

It’s time to celebrate! Especially in the reading from Nehemiah. We know from other parts of the book that there was a dark side, but in Tuesday’s reading it’s party time! The shadows appear in the other readings, “the beast from the bottomless pit,” the “Dragnet” that separates people at the judgment, but celebration breaks through in the praise of the elders for God, who is in control, and the immeasurable value of the Treasure and the Pearl. For those who have suffered the loss of loved ones or other seeming defeats–hurricanes, or whatever–God has promised that he can bring good out of “all things” (Rom. 8:28). It may still be time to celebrate the presence of loved ones with the Lord, according to his promise. There may be other hidden values in our experiences. I pray that it may be so.

We read of “the dedication of the walls, with music, purification, procession, and sacrifice” (Neh. 12:27-43) and of “arrangements for temple revenues” (vv. 44-47); A. Jeffery, J. J. Collins, NOAB, 2^rd ed.). It sound like they had a real party–a real celebration–in Jerusalem: “they sought out the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with rejoicing, with thanksgivings and with singing, with cymbals, harps, and lyres” (v. 27).

They also had “a meeting for business,” to borrow a Quaker phrase. Men were appointed for various tasks, gathering and sorting the various tithes and offerings (v. 44). Provisions were made for the priests and Levites, and the singers and gatekeepers as well, to perform their services (v. 45). Historical precedents for these services were cited, or attributed, to the days of David and Asaph (v. 46) and the days of Zerubbabel and the days of Nehemiah (v. 47). The reference to “the days of Zerubbabel and . . . Nehemiah” is interpreted by Tamara Cohn Eskenazi as “from the beginning of the return (Ezra 2) to Nehemiah” (NOAB, 3^rd ed., on Neh. 12:47).

Revelation 19:11-16

The Rider on the White Horse

11 Then I saw heaven opened, and there was a white horse! Its rider is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems; and he has a name inscribed that no one knows but himself. 13 He is clothed in a robe dipped in blood, and his name is called The Word of God. 14 And the armies of heaven, wearing fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name inscribed, "King of kings and Lord of lords." (Revelation 19:11-16, NRSV)

John reports a truly decisive moment in his vision of the future: "Christ rides forth as a divine warrior, leading the heavenly armies against God's adversaries" (Rev. 19:11-20:3, comment by D. Aune, Harper-Collins Study Bible). The rider of the white horse "is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire...his name is called The Word of God" (vv. 11-13). The “name . . . that no one knows [means that] the greatness of Christ surpasses human knowledge (Mt. 11:27)” (Bruce M. Metzger, NOAB, 2^nd ed., on v. 12). “As revealer of God he is called The Word of God” (Metzger, on v. 13). “From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron” (v. 15a). “He will tread the wine press of the fury of the wrath of God the Almighty” (v. 15b, cf. Isa. 63:1-6). “On his robe and on his thigh he has a name inscribed, ‘King of kings and Lord of lords’” (vv. 15-16).

Matthew 16:13-20

Peter's Declaration about Jesus (Mk 8.27-30; Lk 9.18-20)

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Messiah, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah. (Matthew 16:13-20, NRSV)

Turning points, moments of decision, crises--sometimes we say, "Give me the simple life!" But life moves on, new challenges arise, and we pray for grace to endure. By any measure, the account of Peter's confession at Caesarea Philippi is a major turning point in the Gospels of Matthew and Mark. While miracles continue later in Matthew, the exorcism at the foot of the Mount of Transfiguration (Mt. 17:14-21), healing two blind men (20:29-34), they are not grouped together as the ten in chapters 8 and 9 to make the point about who Jesus is. In all of the Gospels, Peter’s confession about who Jesus is represents a decisive turning point in the narrative (Mt 16:13-21; Mk. 8:27-30; Lk. 9:18-21; Jn. 6:67-71). See the separate table on Peter’s Confession. While John’s context appears to be significantly different than the others, here as there, this confession comes as Jesus turn’s his face toward Jerusalem. In John, Jesus leaves Galilee for the Feast of Tabernacles in Jerusalem early in chapter 7 (Jn. 7:10), and does not appear in Galilee again until chapter 21, in a post-resurrection appearance at the Sea of Tiberias (Jn. 21:1). In the other Gospels, Jesus foretells his passion (Mt. 16:21-23; Mk. 8:31-33; Lk 9;22) and related events and teachings foreshadow the Passion Narrative, for example, “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mt. 16:24).

In the Synoptic Gospels Jesus asks who people think he is (Mt. 16:13; Mk. 8:27; Lk. 9:18), and after answers reported from others, he asks, “But who do you say that I am?” (Mt. 16:15; Mk. 8:29; Lk. 9:20), with emphasis on the word “you” as shown here by the bold print. The disciples' recognition is focused by Peter, "You are the Messiah, the Son of the living God" (16:16). Peter’s answer, a classic for us, was a clear step forward in the disciples’ understanding as portrayed in these Gospels. In John, when the multitudes attracted earlier by the Feeding of the Five Thousand (Jn. 6:1-15), begin to turn away (Jn. 6:66), Jesus initiates the discussion. “Do you [disciples] also wish to go away?” (v. 67). Peter’s answer is more complete: “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God” (vv. 68-69).

Before Jesus orders the disciples not to “tell anyone” about this (Mt. 16:20; Mk. 8:30; Lk. 9:21), he says the following according to Matthew:

Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. (Mt. 16:17-19, NRSV)

We note that these three verses are addressed to Peter, for the word “you” is singular (“thee” or “thou,” not “ye” or “you (plural)” in older English). The promise to Peter says, “You are Peter (Petros) and on this rock (petra) I will build my church, and the gates of Hades will not prevail against it” (Mt. 16:18). William Barclay reviews the historic difference between Roman Catholics who use this passage as a basis for their understanding of the Papacy, and Protestants who hold a different view (The Gospel of Matthew, Daily Study Bible, 2^nd ed., vol. 2, 139-142). He reviews four interpretations of this passage and says that the last, the fourth,

is still the best. It is that Peter himself is the rock, but in a special sense. He is not the rock on which the Church is founded; that rock is God. He is the first stone of the whole Church. Peter was the first man on earth to discover who Jesus was; he was the first man to make the leap of faith and see in him the Son of the living God. In other words, Peter was the first member of the Church, and, in that sense, the whole church is built on him. (Barclay, p. 141).

As for Jesus next words to Peter, “I will give you [singular] the keys of the kingdom of heaven, and whatever you [singular] bind on earth will be bound in heaven, and whatever you [singular] loose on earth will be loosed in heaven” (Mt. 16:19), compare these words on dealing with issues between members of the “church”: “Truly I tell you [plural], whatever you [plural] bind on earth will be bound in heaven, and whatever you [plural] loose on earth will be loosed in heaven” (Mt. 18:18). There is no reference in chapter 18 to “the keys of the kingdom of heaven,” but the church, addressed with the plural “you” has the power of binding and loosing promised to Peter in chapter 16. Barclay says,

Finally, there is the saying about loosing and binding. It is a difficult saying. It cannot mean that the Church can remit or forgive sins, and so settle a man’s destiny in time or in eternity. What it may well mean is that the relationships which we establish with our fellow-men last not only through time but into eternity–therefore we must get them right. (Barclay, pp. 189-190, on Mt. 18:15-18).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com