1 Maccabees 3:1-24 (Episcopal reading)

3:1Then 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

The following comments are repeated here with editing and supplement from November 14, 2005 (Monday in the week of the Sunday closest to November 16, Year One):

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 Maccabeus, took command in his place” (3:1). He “inherited” his father’s following, for “all who had joined his father helped him; they gladly fought for Israel” (v. 2). The poem which follows (vv. 3-9) celebrates Judas’ military prowess. “He [Judas] 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” (v. 3). His military prowess is compared to “a lion in his deeds, / like a lion’s club roaring for prey” (v. 4). He pursued lawbreakers and “burned those who troubled his people” (v. 5). “He “He embittered many kings, / but he made Jacob glad by his deeds” (v. 7). As “he went through the cities of Judah,” he “destroyed the ungodly out of the land; / thus he turned away wrath from Israel” (v. 8). The poem concludes by celebrating Judas’ fame. “He was renowned to the ends of the earth; / he gathered in those who were perishing” (v. 9). Daniel J. Harrington says the poem “[summarizes] Judas’s exploits [and] celebrates him as the legitimate leader of Israel (v. 2) and the enemy of renegade Jews and foreign kings” (HarperCollins Study Bible, rev. ed., 2006, on 1 Macc. 3:1-26).

The narrative turns to an early decisive victory for Judas. Apollonius, “the military commander and governor of Samaria” (Harrington, on v. 10), “now gathered together Gentiles and a large force from Samaria to fight against Israel” (v. 10). According to Harrington, “whether his forces included Samaritans is uncertain” (Ibid.). But Judas, the lion (v. 4), made short work of Apollonius. “When Judas learned of it [Apollonius’s plan], he went out to meet him, and he defeated and killed him. Many were wounded and fell, and the rest fled. Then they seized their spoils; and Judas took the sword of Apollonius, and used it in battle the rest of his life” (vv. 11-12). “Judas’s first great victory,” says Mary Chilton, Callaway, “evokes the story of David and Goliath, 1 Sam. 17” (NOAB, 3^rd ed., on 1 Macc. 3:13-16). As Harrington puts it, “Judas used the sword of Apollonius just as David used the sword of Goliath (1 Sam. 17:51; 21:8-9).

This victory of Judas attracted attention. Perhaps “Seron, the commander of the Syrian army,” saw Judas as a worthy opponent. In any event, when he “heard that Judas had gathered a large company, including a body of faithful soldiers who stayed with him and went out to battle (v. 13), he said, “I will make a name for myself and win honor in the kingdom. I will make war on Judas and his companions, who scorn the king’s command” (v. 14). The term, “commander of the Syrian army,” says Harrington, is “probably an exaggeration of Seron’s rank and importance” (on v. 13). One notes that the narrator continues to characterize the conflict as fundamentally religious. “Once again,” he says, “a strong army of godless men went up with him to help him, to take vengeance on the Israelites” (v. 15). As Seron’s forces approach “the ascent of Beth-horon,” Judas comes out to meet him with a small company” (v. 16). At the sight of “the army coming to meet them,” Judas’s men protest. “How,” they ask, “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” (v. 17). Judas addresses his troops with a reminder that it is God who will determine the outcome of the battle, not the size of the enemy army. “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. It is not on the size of the army that victory in battle depends, but strength comes from Heaven” (vv. 18-19). “The word Heaven,” says Callaway, “was used to avoid pronouncing God’s name (cf. ‘he himself,’ v. 22, and see Sus. 9)” (on v. 18). We might also note Matthew’s tendency to respect such Jewish scruples in using the phrase “kingdom of heaven” where Mark and Luke have “kingdom of God,” for example, in Matthew 13:11 (cf. Mk. 4:11; Lk. 8:10). According to Harrington, “Some of Judas’s speech before battle echoes the words of Jonathan in 1 Sam. 14:6” (on vv. 18-19). Judas continues to encourage the defenders. “They come against us in great insolence and lawlessness to destroy us and our wives and our children, and to despoil us; but we fight for our lives and our laws” (vv. 20-21). And he assures them of God’s help. “He himself [i.e., God, as noted above] will crush them before us; as for you, do not be afraid of them” (v. 22).

The battle and it’s outcome are reported in the briefest of terms, as though Judas and his men made swift work of the Syrian army. “When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 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” (vv. 23-24). The pursuit from Beth-horon to “the land of the Philistines,” that is, “the southern coastal plain” (Callaway on v. 24), would be about thirty miles or so.

1 Maccabees 2:49-70 (Presbyterian and Lutheran primary reading)

The Last Words of Mattathias (Gen 22.1-18; 39.1-45.28; Num 13.1-14.10; Josh 1.1-9)

49 Now the days drew near for Mattathias to die, and he said to his sons: "Arrogance and scorn have now become strong; it is a time of ruin and furious anger. 50 Now, my children, show zeal for the law, and give your lives for the covenant of our ancestors.

51 "Remember the deeds of the ancestors, which they did in their generations; and you will receive great honor and an everlasting name. 52 Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 53 Joseph in the time of his distress kept the commandment, and became lord of Egypt. 54 Phinehas our ancestor, because he was deeply zealous, received the covenant of everlasting priesthood. 55 Joshua, because he fulfilled the command, became a judge in Israel. 56 Caleb, because he testified in the assembly, received an inheritance in the land. 57 David, because he was merciful, inherited the throne of the kingdom forever. 58 Elijah, because of great zeal for the law, was taken up into heaven. 59 Hananiah, Azariah, and Mishael believed and were saved from the flame. 60 Daniel, because of his innocence, was delivered from the mouth of the lions.

61 "And so observe, from generation to generation, that none of those who put their trust in him will lack strength. 62 Do not fear the words of sinners, for their splendor will turn into dung and worms. 63 Today they will be exalted, but tomorrow they will not be found, because they will have returned to the dust, and their plans will have perished. 64 My children, be courageous and grow strong in the law, for by it you will gain honor.

65 "Here is your brother Simeon who, I know, is wise in counsel; always listen to him; he shall be your father. 66 Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 67 You shall rally around you all who observe the law, and avenge the wrong done to your people. 68 Pay back the Gentiles in full, and obey the commands of the law."

69 Then he blessed them, and was gathered to his ancestors. 70 He died in the one hundred forty-sixth year and was buried in the tomb of his ancestors at Modein. And all Israel mourned for him with great lamentation. (1 Maccabees 2:49-70, NRSV)

This reading, the primary listing for the Presbyterian and Lutheran traditions (1 Macc. 2:49-70), is passed over in the Episcopal tradition (the Daily Office Lectionary of the Book of Common Prayer). As a result, for the rest of the week the Presbyterian and Lutheran reading for each day is the reading for the previous day in the Episcopal tradition. The series from 1 Maccabees concludes on Friday for the Episcopal tradition, but for the Presbyterian and Lutheran traditions, it concludes on Saturday, when the Episcopal reading, not to be used at this time in the other traditions, is Isaiah 65:17-25. For the last week of the church year (next week), and for the early part of Advent, the three traditions will come together with the same Old Testament reading from day to day, until the days close to Christmas will again have some difference–in the references given by calendar date.

As yesterday’s reading came to a close, we were presented with only the beginning of Mattathias’ farewell speech to his sons (vv. 49-68). “Now the days drew near for Mattathias to die,” we were told, and he addressed his sons. “Arrogance and scorn have now become strong; it is a time of ruin and furious anger. Now, my children, show zeal for the law, and give your lives for the covenant of our ancestors’ ” (v v. 49-50). “Mattathias is portrayed like Jacob in Gen. 49” (Mary Chilton Callaway, NOAB, 3^rd ed., on 1 Macc. 2:49-70). The speech that follows “appeals to biblical figures who underwent testing and so were rewarded by God,” says Harrington. The list, comparable in some respects to the Epistle to the Hebrews, chapter 11, notes that “Abraham [was] found faithful when tested, and it was reckoned to him as righteousness” (1 Macc. 2:52), and the list continues. “Joseph in the time of his distress kept the commandment, and became lord of Egypt” (v. 53). “Phineas,” we are told, “because he was deeply zealous, received the covenant of everlasting priesthood” (v. 54). Others mentioned included Joshua (v. 55), Caleb (v. 56), David (v. 57), Elijah (v. 58), Hananiah, Azariah, and Mishael (v. 58), and Daniel (v. 60). Mattathias concludes, “from generation to generation, that none of those who put their trust in him [i.e., God] will lack strength” (v. 61). And so he exhorts the people: “Do not fear the words of sinners, for their splendor will turn into dung and worms. Today they will be exalted, but tomorrow they will not be found, because they will have returned to the dust, and their plans will have perished” (vv. 62-63). “My children,” he says, “ be courageous and grow strong in the law, for by it you will gain honor” (v. 64).

Mattathias commend his sons a wise leaders. “Here is your brother Simeon,” he says, “who, I know, is wise in counsel; always listen to him; he shall be your father” (v. 65). He praises Judas for his military prowess and success. “Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples” (v. 66). And to all he says, “You shall rally around you all who observe the law, and avenge the wrong done to your people” (v. 67). “Pay back the Gentiles in full, and obey the commands of the law” (v. 68).

The chapter concludes by reporting Mattathias’s blessing on the people (v. 69a), and his death after he blessed the people (v. 69b). “He died,” we are told, “in the one hundred forty-sixth year [i.e., 166 B.C., NRSV note b] and was buried in the tomb of his ancestors at Modein. And all Israel mourned for him with great lamentation” (v. 70).

Ezra 7:27-28; 8:21-36 (alternative reading, Presbyterian and Lutheran traditions)

For the text and comments of this reading see the text and comments of Friday, November 9, 2007, ten days ago.

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.

            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 20:7-15, NRSV)

The following comments are repeated here from November 14, 2005 (Monday in the week of the Sunday closest to November 16, Year One):

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, 2nd 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).

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. (Matthew 17:1-13, NRSV)

On June 17, 2006 (Saturday in the week of the Sunday closest to June 8, Year Two), comments were combined with editing and supplement from November 14, 2005 (Monday in the week of the Sunday closest to November 16, Year One); the combined comments are repeated here. For recent comments from the perspective of Mark’s version, see the archive for August 9, 2007 (Thursday in the week of the Sunday closest to August 3, Year One). For comments from the perspective of Luke’s version, see the archive October 20, 2006 (Friday in the week of the Sunday closest to October 12, Year Two).

In the three Synoptic Gospels (Mt., Mk. Lk.), the first Passion Prediction and related teaching about taking up one’s cross is followed by the Transfiguration of Jesus (Mt. 7:1-9; Mk. 9:2-10; Lk. 9:28-36; cf. yesterday’s reading). There is reference to Peter and the others being “eyewitnesses of his [Jesus’] majesty,” in a reference to the Transfiguration in 2 Peter (2 Pet. 1:16-28). One is also reminded of the Transfiguration by Jesus’ prayer, “Father, glorify your name” and the response, “I have glorified it, and I will glorify it again,” which he says “has come for your sake, not for mine” (Jn. 12:28-30). For parallel texts on the Transfiguration and on the dialogue about the coming of Elijah, see the separate file, the Transfiguration.

Matthew and Mark date this event “six days later” (Mt. 17:1; Mk. 9:2). “The mountain setting is reminiscent of Moses and the elders of Israel on Sinai (Ex. 24),” says Richard A. Horsley (NOAB, 3^rd ed., on Mk. 9:2-4). To the phrase “six days,” J. Andrew Overman compares Exod. 24:16, also in reference to the experience on Mt. Sinai (NOAB, 3^rd ed., on Mt. 17:1). Luke’s time reference is “about eight days after these sayings” (Lk. 9:28), which, according to Marion Lloyd Soards, “may merely indicate the passage of a week, but in the early church ‘the eighth day’ became a designation for both the Lord’s day and the day of Jesus’ resurrection, the first day of a new creation” (NOAB, 3^rd ed., on Lk. 9:28).

As for other differences, Luke’s addition of what Jesus, Moses and Elijah were discussing, “They . . . were speaking of his departure, which he was about to accomplish at Jerusalem (Lk. 9:31), and his reference to the disciples’ drowsiness are of interest. “Now Peter and his companions were weighed down with sleep” (v. 32a). But he is careful to point out that, in spite of the drowsiness, “since they had stayed awake, they say his glory and the two men who stood with him” (v. 32b). After the voice from heaven, “This is my Son, the Beloved; with him I am well pleased; listen to him!” (Mt. 17:5), “This is my Son, the Beloved; listen to him!” (Mk. 9:7), “This is my Son, my Chosen; listen to him!” (Lk. 9:35), Matthew alone reports that the disciples “fell to the ground and were overcome by fear (Mt. 17:6) and Jesus response, when he “came and touched them, saying, ‘Get up and do not be afraid’” (v. 7).

The Transfiguration: Jesus “was transfigured before them” (Mt. 17:2), that is, “transformed to reveal his future glory (see 16:27)” (Dennis C. Duling, HarperCollins Study Bible, on Mt. 17:2). “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” (Mt. 16:27; cf. 2 Cor. 3:18). This revelation of Jesus’ glory “echoes the appearance of God to Moses on Mount Sinai (Duling, on Mt. 17:1-8), but Krister Stendahl finds “the basic pattern of the transfiguration” in “the Feast of Tabernacles (e.g. the three booths) as the inauguration of the New Age with Jesus enthroned as a high-priestly Messiah” (Peake’s Commentary on the Bible, 1962, repr., 1972, sec. 687k, p. 788 on Mt. 17:1-13). Stendahl adds (in reference to vv. 9-13),

In the light of this epiphany with its strong manifestation of the Age to Come with its ‘rest,’ the kingdom has drawn more close than expected and Jesus is more than a forerunner of that Kingdom. Yet the restoration of all things has not taken place, as it was expected to be carried out by Elijah (Mal. 4:5). Now John is identified with Elijah, but since he was not accepted, he could not do what he was expected to; yet God’s time-table cannot be upset thereby, and it will force itself through by suffering, as will also the ministry of Jesus. (Stendahl on Mt. 17:6-9)

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).

I pray that you and I may also have “mountain-top experiences” that will carry us through the valleys to come.

The Transfiguration is followed in Matthew and Mark by a dialogue about the Coming of Elijah (Mt. 17:10-13; Mk. 9:11-13; cf. Mal. 4:5-6 NRSV = 3:23-24 Heb.). According to Malachi, the Lord’s messenger will “prepare the way before me [i.e. the Lord], and the Lord whom you seek will suddenly come to his temple” (Mal. 3:1a). “The messenger of the covenant in whom you delight–indeed, he is coming, says the LORD of hosts” (v. 1b). This messenger is presumably the one identified as Elijah, who “will turn the hearts of parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse” (Mal. 4:6).

“There is a long tradition,” says Ehud Ben Zvi,

of interpretation of this v. expanding on the role of Elijah, the herald of the messianic era; see, e.g., b. Sanh. 118a; b. ‘Eruv. 43b. Since Elijah did not die, but ascended to heaven, he can return (2 Kings 2:11), he can return. The awesome, fearful day of the LORD is associated with the “travails of the messiah” in b. Sanh. It is traditional to repeat this v. after 3:24 [4:5 NRSV] so as to conclude the public reading on a strong, hopeful note, rather than the threat of the final phrase of v. 24 [4:6 NRSV]. (The Jewish Study Bible, p. 1274 on Mal. 3:23 JPS = 4:5 NRSV)

In Matthew and Mark the disciples ask Jesus, “Why do the scribes say that Elijah must come first?” (Mt. 17:10; Mk. 9:11). As noted by Ehud Ben Zvi (above) there is an ancient Jewish expectation of Elijah’s return, that is still represented by the empty chair at the Passover Seder meal. Jesus responds to the disciples’ question in a way that affirms this expectation, but interprets it as a reference to John the Baptist (Mt. 11:13; cf. Mk. 9:12-13). According to William Barclay, Jesus reinterprets the Jewish expectation of Elijah:

The [Jewish] idea was that Elijah would be a great and terrible reformer, who would walk throughout the world destroying all evil and setting things to rights. The result was that both the forerunner and the Messiah were thought of in terms of power.

Jesus corrects this, ‘The Scribes,’ he said, ‘say that Elijah will come like a blast of cleansing and avenging fire. He has come; but his way was the way of suffering and of sacrifice, as must also be the way of the Son of Man.” Jesus has laid it down that the way of God’s service is never the way which blasts men out of existence, but always the way which woos them with sacrificial love. (William Barclay, The Gospel of Matthew, The Daily Study Bible Series, rev. ed., 1975, vol. 2, p. 165 on Mt. 17:9-13, 22, 23)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net