Ezra 9:1-15 or Ezra 6:1-22

See the text and comments for November 5, one week ago.

Revelation 17:1-14

See the text and comments for November 5, one week ago.

Revelation 17:1-14

See the text and comments for November 5, one week ago.

NOTE: Some of the comments below are adapted from a devotional email that I sent out on November 14, 2003.

1 Macc. 2:1-28 (Episcopal)

Mattathias and His Sons

2:1 In those days Mattathias son of John son of Simeon, a priest of the family of Joarib, moved from Jerusalem and settled in Modein. 2 He had five sons, John surnamed Gaddi, 3 Simon called Thassi, 4 Judas called Maccabeus, 5 Eleazar called Avaran, and Jonathan called Apphus. 6 He saw the blasphemies being committed in Judah and Jerusalem, 7 and said,

"Alas! Why was I born to see this,

the ruin of my people, the ruin of the holy city,

and to live there when it was given over to the enemy,

the sanctuary given over to aliens?

8 Her temple has become like a person without honor;

9 her glorious vessels have been carried into exile.

Her infants have been killed in her streets,

her youths by the sword of the foe.

10 What nation has not inherited her palaces

and has not seized her spoils?

11 All her adornment has been taken away;

no longer free, she has become a slave.

12 And see, our holy place, our beauty,

and our glory have been laid waste;

the Gentiles have profaned them.

13 Why should we live any longer?"

14 Then Mattathias and his sons tore their clothes, put on sackcloth, and mourned greatly.

Pagan Worship Refused

15 The king's officers who were enforcing the apostasy came to the town of Modein to make them offer sacrifice. 16 Many from Israel came to them; and Mattathias and his sons were assembled. 17 Then the king's officers spoke to Mattathias as follows: "You are a leader, honored and great in this town, and supported by sons and brothers. 18 Now be the first to come and do what the king commands, as all the Gentiles and the people of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the Friends of the king, and you and your sons will be honored with silver and gold and many gifts."

19 But Mattathias answered and said in a loud voice: "Even if all the nations that live under the rule of the king obey him, and have chosen to obey his commandments, everyone of them abandoning the religion of their ancestors, 20 I and my sons and my brothers will continue to live by the covenant of our ancestors. 21 Far be it from us to desert the law and the ordinances. 22 We will not obey the king's words by turning aside from our religion to the right hand or to the left."

23 When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice on the altar in Modein, according to the king's command. 24 When Mattathias saw it, he burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him on the altar. 25 At the same time he killed the king's officer who was forcing them to sacrifice, and he tore down the altar. 26 Thus he burned with zeal for the law, just as Phinehas did against Zimri son of Salu.

27 Then Mattathias cried out in the town with a loud voice, saying: "Let every one who is zealous for the law and supports the covenant come out with me!" 28 Then he and his sons fled to the hills and left all that they had in the town. (1 Maccabees 2:1-28, NRSV)

Yesterday's turning points and crises moments are followed by decisive action. Matthias rebels against the attempt of the Hellenistic Syrians to impose paganism and compel sacrifice to foreign gods. Mattathias, a priest in Jerusalem, moved his family to Modein, to escape "the blasphemies being committed in Judah and Jerusalem" (1 Macc. 2:6). When the king's officers came to Modein to "make them offer sacrifice" (i.e. pagan sacrifice, v. 15), Mattathias rebelled. He spoke out defiantly against the king's officers (vv. 19-22), and when "a Jew came forward in the sight of all to offer sacrifice on the altar in Modein" (v. 23), Mattathias "gave vent to righteous anger; he ran and killed him on the altar. At the same time he killed the king's officer who was forcing them to sacrifice, and he tore down the altar" (vv. 24-26). This was the beginning of the Maccabean Revolt, named for Judas the Maccabee (the "Hammer"), the son of Mattathias who led the revolt after the death of Mattathias (vv. 49-70). Battles continue in subsequent readings. But the account of the encounter at Modein is introduced with a “poetic lament” (1 Macc. 2:7-13; cf. 1:36:40), “for the portrait of Jerusalem as a beautiful woman dishonored, see Lam. 1:1" (Mary Chilton Callaway, NOAB, 3^rd ed., on 1 Macc. 2:7-13). “All her adornment has been taken away;/ho longer free, she has become a slave” (v. 12). Of the Book of 1 Maccabees, Callaway says,

First Maccabees is written in the straightforward style of historical narrative filled with realistic detail. Scholars consider it the most reliable historical resource for the study of the Maccabean revolt. The author used both Jerusalem and Seleucid [i.e. Hellenistic Syria] annals as sources; diplomatic correspondence and royal edicts are cited fourteen times in the book. (Callaway, “Introduction to 1 Maccabees, NOAB, 3^rd ed.)

She has more to say about sources, but we should note that some have considered 1 Maccabees a propaganda piece for the Hasmonean dynasty, written a few decades after the initial Maccabean revolt and before Pompey imposed Roman rule in 63 B.C., at a time when opposition to their rule was emerging. Calloway says,

Frequent allusions to Israel’s history and the use of biblical vocabulary guide the reader to see Mattathias and his sons as heirs of biblical heroes. Mattathias is portrayed in language that evokes the stories of Phineas (2:23-26; Num. 25:6-9) and Jacob (2:49-70; Gen. 49), while Judas is likened to Jonathan son of Saul (3:16:22; 1 Sam. 14:6) and to Solomon (4:52-58; 1 Kings 8). (Calloway, op. cit.)

Nehemiah 13:4-22 (Presbyterian)

NOTE: The following text and comments on Nehemiah 13:4-22 are repeated here from Wednesday, November 2, 2005.

The Reforms of Nehemiah

4 Now before this, the priest Eliashib, who was appointed over the chambers of the house of our God, and who was related to Tobiah, 5 prepared for Tobiah a large room where they had previously put the grain offering, the frankincense, the vessels, and the tithes of grain, wine, and oil, which were given by commandment to the Levites, singers, and gatekeepers, and the contributions for the priests. 6 While this was taking place I was not in Jerusalem, for in the thirty-second year of King Artaxerxes of Babylon I went to the king. After some time I asked leave of the king 7 and returned to Jerusalem. I then discovered the wrong that Eliashib had done on behalf of Tobiah, preparing a room for him in the courts of the house of God. 8 And I was very angry, and I threw all the household furniture of Tobiah out of the room. 9 Then I gave orders and they cleansed the chambers, and I brought back the vessels of the house of God, with the grain offering and the frankincense.

10 I also found out that the portions of the Levites had not been given to them; so that the Levites and the singers, who had conducted the service, had gone back to their fields. 11 So I remonstrated with the officials and said, "Why is the house of God forsaken?" And I gathered them together and set them in their stations. 12 Then all Judah brought the tithe of the grain, wine, and oil into the storehouses. 13 And I appointed as treasurers over the storehouses the priest Shelemiah, the scribe Zadok, and Pedaiah of the Levites, and as their assistant Hanan son of Zaccur son of Mattaniah, for they were considered faithful; and their duty was to distribute to their associates. 14 Remember me, O my God, concerning this, and do not wipe out my good deeds that I have done for the house of my God and for his service.

Sabbath Reforms Begun

15 In those days I saw in Judah people treading wine presses on the sabbath, and bringing in heaps of grain and loading them on donkeys; and also wine, grapes, figs, and all kinds of burdens, which they brought into Jerusalem on the sabbath day; and I warned them at that time against selling food. 16 Tyrians also, who lived in the city, brought in fish and all kinds of merchandise and sold them on the sabbath to the people of Judah, and in Jerusalem. 17 Then I remonstrated with the nobles of Judah and said to them, "What is this evil thing that you are doing, profaning the sabbath day? 18 Did not your ancestors act in this way, and did not our God bring all this disaster on us and on this city? Yet you bring more wrath on Israel by profaning the sabbath."

19 When it began to be dark at the gates of Jerusalem before the sabbath, I commanded that the doors should be shut and gave orders that they should not be opened until after the sabbath. And I set some of my servants over the gates, to prevent any burden from being brought in on the sabbath day. 20 Then the merchants and sellers of all kinds of merchandise spent the night outside Jerusalem once or twice. 21 But I warned them and said to them, "Why do you spend the night in front of the wall? If you do so again, I will lay hands on you." From that time on they did not come on the sabbath. 22 And I commanded the Levites that they should purify themselves and come and guard the gates, to keep the sabbath day holy. Remember this also in my favor, O my God, and spare me according to the greatness of your steadfast love. (Nehemiah 13:4-22, NRSV)

Nehemiah leaves Jerusalem to see the king (emperor) Artaxerxes (Neh. 13:6), in his “thirty-second year” (i.e. 433 B.C.). He returns to Jerusalem “with royal authority” (A. Jeffrey, J. J. Collins, NOAB, 2^rd ed., on Neh. 13:9). He finds it necessary to deal with various problems: a layperson, Tobiah, taking up residence in the temple (vv. 7-9), neglect of tithes for the temple staff (vv. 10-14), and commercial activity on the Sabbath (vv. 15-22). The problems of intermarriage (vv. 23-29) are beyond today’s reading, but will return in forthcoming readings from Ezra.

Revelation 20:1-6

The Thousand Years

20:1 Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. 2 He seized the dragon, that ancient serpent, who is the Devil and Satan, and bound him for a thousand years, 3 and threw him into the pit, and locked and sealed it over him, so that he would deceive the nations no more, until the thousand years were ended. After that he must be let out for a little while.

4 Then I saw thrones, and those seated on them were given authority to judge. I also saw the souls of those who had been beheaded for their testimony to Jesus and for the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6 Blessed and holy are those who share in the first resurrection. Over these the second death has no power, but they will be priests of God and of Christ, and they will reign with him a thousand years. (Revelation 20:1-6, NRSV)

An angel from heaven throws Satan into the bottomless pit. Wouldn’t you call that decisive action? John sees an angel come down from heaven and throw the dragon (the Devil) into the bottomless pit, where he would stay for a thousand years (Rev. 20:1-3), while the martyrs "came to life and reigned with Christ a thousand years" (v. 4). "One must beware of reading more into this passage than is warranted; e.g. nothing is said here about a reign on earth" (B.M. Metzger, NOAB, 2^nd ed.). “The period of a thousand years is symbolic both here [vv. 2-3] and in 4-7, suggesting a temporary time of righteousness and tranquility before the final eschatological consumation. Cf. 90:4" (Jean-Pierre Ruiz, NOAB, 3^rd ed., on vv. 2-3). Monday's reading moves on to "the loosing of Satan and the final conflict" (vv. 7-10, Metzger) and the "great white throne" judgment (vv. 11-15, "great white throne" in v. 11).

Matthew 16:21-28

Jesus Foretells His Death and Resurrection (Mk 8.31-33; Lk 9.21-22)

NOTE: These two passages are presented with parallel passages from the Gospels in the file called the First Passion Prediction.

21 From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, "God forbid it, Lord! This must never happen to you." 23 But he turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things." (Matthew 16:21-23, NRSV)

The Cross and Self-Denial (Mk 8.34-9.1; Lk 9.23-27)

24 Then Jesus told his disciples, "If any want to become my followers, let them deny themselves and take up their cross and follow me. 25 For those who want to save their life will lose it, and those who lose their life for my sake will find it. 26 For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? (Matthew 16:24-26, NRSV)

27 "For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. 28 Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom." (Matthew 16:27-28, NRSV)

Jesus follows Peter's confession with his first Passion Prediction (Mt. 16:21-23; Mk. 8:31-33; Lk. 9:22), "he must go to Jerusalem and undergo great suffering...and be killed, and on the third day be raised" (Mt. 16:21; cf. Mk. 8:31; Lk. 9:22), with advice on discipleship and self-denial (Mt. 16:24-26; Mk. 8:34-37; Lk. 9:23-25; cf. Jn. 12:25), "If any want to become my followers, let them deny themselves and take up their cross and follow me" (Mt. 16:24). This advice is presented with the time in view when "the Son of Man is to come with his angels in the glory of his Father" (Mt. 16:27; cf. Mk. 8:38; Lk. 9:26). This coming of the Son of Man is expected soon, for “some standing here . . . will not taste death before they see the Son of Man coming in his kingdom” (Mt. 16:28; cf. Mk. 9:1; Lk. 9:27; cf. Jn. 21:21-23). Matthew's account moves on to the Transfiguration, in which Moses and Elijah appear with Jesus (17:1-8) and a discussion of the expectation of Elijah's coming (vv. 9-13).

Jesus' disciples are to deny themselves and act in accord with the long-range values of the kingdom. I pray for protection from major crises in your lives and in mine, but when needed, for wise guidance and the grace and courage to act in the face of the challenges that do come. The Lord has promised, "And remember, I am with you always, to the end of the age" (Mt. 28:20).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com