1 Maccabees 3:1-24

3:1 Then his son Judas, who was called Maccabeus, took command in his place. 2 All his brothers and all who had joined his father helped him; they gladly fought for Israel.

                        3 He extended the glory of his people.

                                    Like a giant he put on his breastplate;

                        He bound on his armor of war and waged battles,

                                    Protecting the camp by his sword.

                        4 He was like a lion in his deeds,

                                    like a lion’s cub roaring for prey.

                        5 He searched out and pursued those who broke the law;

                                    he burned those who troubled his people.

                        6 Lawbreakers shrank back for fear of him;

                                    all the evildoers were confounded;

                                    and deliverance prospered by his hand.

                        7 He embittered many kings,

                                    but he made Jacob glad by his deeds,

                                    and his memory is blessed forever.

                        He went through the cities of Judah;

                                    he destroyed the ungodly out of the land;

                                    thus he turned away wrath from Israel.

                        9 He was renowned to the ends of the earth;

                                    he gathered in those who were perishing.

10 Apollonius now gathered together Gentiles and a large force from Samaria to fight against Israel. 11 When Judas learned of it, he went out to meet him, and he defeated and killed him. Many were wounded and fell, and the rest fled. 12 Then they seized their spoils; and Judas took the sword of Apollonius, and used it in battle the rest of his life.

13 When Seron, the commander of the Syrian army, heard that Judas had gathered a large company, including a body of faithful soldiers who stayed with him and went out to battle, 14 he said, “I will make war on Judas and his companions, who scorn the king’s command.” 15 Once again a strong army of godless men went up with him to help him, to take vengeance on the Israelites.

16 When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 17 But when they saw the army coming to meet them, they said to Judas, “How can we, few as we are, fight against so great and so strong a multitude? And we are faint, for we have eaten nothing today.” 18 Judas replied, “It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 19 It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 20 They come against us in great insolence and lawlessness to destroy us and our wives and our children, and to despoil us; 21 but we fight for our lives and our laws. 22 He himself will crush them before us; as for you, do not be afraid of them.”

23 When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 24 They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines. (1 Maccabees 3;1-24, NRSV)

Yesterday’s reading concluded with some words from Mattathias’ final charge to his people, “Now, my children, show zeal for the law and give your lives for the covenant of our ancestors” (1 Macc. 2:50). Today’s reading begins after the report of his burial (2:70) as “Judas, who was called Maccabaeus, took command in his place” (3:1). The poem which follows (vv. 3-9) celebrates Judas’ military prowess: “like a giant . . . protecting the camp by his sword” (v. 3), “like a lion in his deeds” (v. 4), “He burned those who troubled his people” (v. 5), “He embittered many kings,/but he made Jacob glad by his deeds” (v. 7), “He was renowned to the ends of the earth;/he gathered in those who were perishing” (v. 9). As the narrative continues, Judas meets Apollonius “and a large force from Samaria” (v. 10), defeats them, kills Apollonius (v. 11), and of the spoils Judas takes Apollonius’ sword, which he “used . . . in battle the rest of his life” (v. 12). Apollonius, “according to Josephus (Ant. 12.5.5; 7.1), was governor of Samaria” (Mary Chilton Callaway, NOAB, 3^rd ed., on 1 Macc. 3:10).

This was enough to attract the attention of “Seron, the commander of the Syrian army” (v. 11), who determined to “make war on Judas and his companions” (v. 14). When Judas’ men complain that they are so few faced with “so great and so strong a multitude” (v. 17), Judas emphasizes that victory comes from God, not from the size of the army. “It is easy for many to be hemmed in by few, for in the sight of Heaven [= God] there is no difference between saving by many or by few. It is not on the size of the army that victory in battle depends, but strength comes from Heaven” (vv. 18-19). This speech and the sudden rush “against Seron and his army” (v. 23), and the ensuing victory (vv. 24-26) are described by Callaway, “Judas’s first great victory evokes the story of David and Golath” (Callaway, on 3:13-26).

NOTE: The following text and comments on Ezra 7:27-29; 8:21-36 are repeated here from Friday, November 4, 2005.

Ezra 7:27-28; 8:21-36

27 Blessed be the LORD, the God of our ancestors, who put such a thing as this into the heart of the king to glorify the house of the LORD in Jerusalem, 28 and who extended to me steadfast love before the king and his counselors, and before all the king's mighty officers. I took courage, for the hand of the LORD my God was upon me, and I gathered leaders from Israel to go up with me. (Ezra 7:27-28, NRSV)

Ezra gives thanks (Ezra 7:27-28) for the vote of confidence represented by Artaxerxes’ letter (Ezra 7:12-26, from yesterday’s reading. The letter, addressed to Ezra (7:12) permitted Jews to accompany him to Jerusalem (v. 13), authorized him to “make inquiries about Judah and Jerusalem according to the law of your God” (v. 14) and made provision for monetary and material needs of the temple (vv. 15-20). Specific authority is given to Ezra to arrange for “a generous year’s supply of provisions for the Temple” (Tamara Cohn Eskenazi, NOAB, 3^rd ed., on vv. 21-24). Ezra is to “appoint magistrates and judges” to administer “the laws of your God” (v. 25) and “the law of the king” (i.e. the Persian Emperor, v. 26). “The crucial phrase, the law of your God and the law of the king, sets the Torah as legally authoritative for the Jewish community in Yehud. Something akin to religious autonomy and self-rule in matters of religion is implied” (Eskenazi, on v. 26).

Fasting and Prayer for Protection

21 Then I proclaimed a fast there, at the river Ahava, that we might deny ourselves before our God, to seek from him a safe journey for ourselves, our children, and all our possessions. 22 For I was ashamed to ask the king for a band of soldiers and cavalry to protect us against the enemy on our way, since we had told the king that the hand of our God is gracious to all who seek him, but his power and his wrath are against all who forsake him. 23 So we fasted and petitioned our God for this, and he listened to our entreaty.

Gifts for the Temple

24 Then I set apart twelve of the leading priests: Sherebiah, Hashabiah, and ten of their kin with them. 25 And I weighed out to them the silver and the gold and the vessels, the offering for the house of our God that the king, his counselors, his lords, and all Israel there present had offered; 26 I weighed out into their hand six hundred fifty talents of silver, and one hundred silver vessels worth . . . talents, and one hundred talents of gold, 27 twenty gold bowls worth a thousand darics, and two vessels of fine polished bronze as precious as gold. 28 And I said to them, "You are holy to the LORD, and the vessels are holy; and the silver and the gold are a freewill offering to the LORD, the God of your ancestors. 29 Guard them and keep them until you weigh them before the chief priests and the Levites and the heads of families in Israel at Jerusalem, within the chambers of the house of the LORD." 30 So the priests and the Levites took over the silver, the gold, and the vessels as they were weighed out, to bring them to Jerusalem, to the house of our God.

The Return to Jerusalem

31 Then we left the river Ahava on the twelfth day of the first month, to go to Jerusalem; the hand of our God was upon us, and he delivered us from the hand of the enemy and from ambushes along the way. 32 We came to Jerusalem and remained there three days. 33 On the fourth day, within the house of our God, the silver, the gold, and the vessels were weighed into the hands of the priest Meremoth son of Uriah, and with him was Eleazar son of Phinehas, and with them were the Levites, Jozabad son of Jeshua and Noadiah son of Binnui. 34 The total was counted and weighed, and the weight of everything was recorded.

35 At that time those who had come from captivity, the returned exiles, offered burnt offerings to the God of Israel, twelve bulls for all Israel, ninety-six rams, seventy-seven lambs, and as a sin offering twelve male goats; all this was a burnt offering to the LORD. 36 They also delivered the king's commissions to the king's satraps and to the governors of the province Beyond the River; and they supported the people and the house of God. (Ezra 8:21-36, NRSV)

In the interval (Ezra 8:1-20) persons and groups are listed who will accompany Ezra on the journey from Babylon to Judah. Preparations for the journey include a fast “that we might deny ourselves before our God, to seek from him a safe journey for ourselves, our children, and all our possessions” ((v. 21). Ezra would not ask the king for military protection “since we had told the king that the hand of our God is gracious to all who seek him, but his power and his wrath are against all who forsake him” (v. 22). Priests are put in charge of money and vessels, “the offering for the house of our God” (v. 25). The journey is reported (vv. 31-32), and on the fourth day after their arrival, “the silver, the gold and the vessels were weighed into the hands of the priest Meremoth” and his associates (v. 34). The returnees offered sacrifices (v. 35) and “delivered the king’s commissions to the king’s satraps [high officials] and to the governors of the province Beyond the River” (v. 36a), “and they supported the people and the house of God” (v. 36b).

Revelation 20:7-15

            Satan’s Doom (Cp Ezek 38—39)

7 When the thousand years are ended, Satan will be released from his prison 8 and will come out to deceive the nations at the four corners of the earth, Gog and Magog, in order to gather them for battle; they are as numerous as the sands of the sea. 9 They marched up over the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from heaven and consumed them. 10 And the devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet were, and they will be tormented day and night forever and ever. (Revelation 20:7-10, NRSV)

Of the “thousand years” (Rev. 20:2, 5, 7), Bruce M. Metzger says, “As other numerals in this book are to be understood symbolically and not literally, so this period of a thousand years represents the perfection and completion of the martyrs’ reign with Christ, untroubled by Satan’s wiles” (NOAB, 2^nd ed., on Rev. 20:1-6). Today’s reading brings us to “the loosing of Satan and the final conflict” (Rev. 20:7-10, so labeled by Metzger), when “Satan will be released” (v. 7) and “will come out to deceive the nations,” including “Gog and Magog” (cf. Ezek. 38, 39). When we see that the devil “was thrown into the lake of fire and sulfur,” we see “the final overthrow of Satan” (Metzger on v. 10).

            The Dead Are Judged

11 Then I saw a great white throne and the one who sat on it; the earth and the heaven fled from his presence, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. 13 And the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; 15 and anyone whose name was not found written in the book of life was thrown into the lake of fire. (Revelation 20:11-15, NRSV)

At the “great white throne” judgment (v. 11), when “the dead, great and small” stand “before the throne” and “books” are “opened,” including “the book of life . . . the dead” are “judged according to their works, as recorded in the books” (v. 12; cf. Dan. 7:10). “Death and Hades (the temporary abode of the dead) are personified” (Metzger on vv. 13-14). The “second death” is “the final condemnation of sinners (20:14; Mt. 10:20)” (Metzger on 2:11). This presents a grim picture for those “whose name was not found written in the book of life” (v. 15). The converse side is presented in the discussion of “the book of life” (New Bible Dictionary, s.v. Book of Life):

2. In later Judaism and the NT [the phrase “book of life”] is used of the life of the age to come. Thus Is. 4:3, where ‘every one who has been enrolled for life in Jerusalem’ refers to natural life, is re-interpreted in the Targum as speaking of ‘eternal life’. So in the NT the book of life is the roster of believers, e.g. Phil. 4:3; Rev. 3:5; 22:19, etc. At the last judgment everyone not enrolled in the book of life is consigned to the fiery lake (Rev. 20:12, 15); this is the book of life of the slaughtered Lamb (Rev. 13:8; 21:27), in which the names of the elect have been inscribed ‘from the foundation of the world’ (17:8). The same idea is expressed in Lk. 10:20, ‘your names are written in heaven’; Acts 13:48, ‘as many as were ordained (i.e. inscribed) to eternal life believed’.

Matthew 17:1-13

The Transfiguration (Mk 9.2—13; Lk 9.28—36; 2 Pet 1.16—18)

17:1 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, “Get up and do not be afraid.” 8 And when they looked up, they saw no one except Jesus himself alone.

9 As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.” 10 And the disciples asked him, “Why, then, do the scribes say that Elijah must come first?” 11 He replied, “Elijah is indeed coming and will restore all things; 12 but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands.” 13 Then the disciples understood that he was speaking to them about John the Baptist.

Alan Hugh McNeile comments on the significance of the Transfiguration:

Almost every detail lends itself to allegorical treatment; but three main points are to be noticed: the metamorphosis (v. 2); the converse with Moses and Elijah (v. 3), and the divine endorsement (v. 5). (1) the true morphê [form] (cf. Phil. ii, 6 . . .) of the Son of God is momentarily revealed under the symbol of a more than earthly brightness; it is ‘the glory of His Father’ (xvi. 27). The shining of Moses’ face with a borrowed glory (Exod. xxxiv. 29 ff.) had symbolized the divine origin of the Law; but that was ‘being done away,’ whereas the glory of Christ will be permanent (2 Cor. iii. 7-11). (2) The abiding validity of the Law and the Prophets as ‘fulfilled’ by Christ (Mt. v. 17) is symbolized by the harmonious converse which He holds with their representatives, Moses and Elijah. Both had held converse with God on the high mountain (Exod. xxxi. 18; 1 Kings xix. 9 ff.), which is now repeated with the Son of God. (3) The Three are enveloped in the ‘cloud,’ the ancient symbol of the divine Presence (Exod. xi. 29 [35] . . . The Sonship of Christ is divinely attested; to ‘hear Him’ is to hear the eternal Truth, of which the Law and the Prophets were but partial expressions. . . . To attempt, therefore, to provide for the continued presence of Moses and Elijah was a grave mistake; all that Christians need is to have that of ‘Jesus Himself.’ (Alan Hugh McNeile, The Gospel According to Matthew, 1915, reprinted 1980, p. 251, on the Transfiguration, Mt. 17:1-13)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com