NOTE: Comments on 1 Maccabees, Revelation, and Matthew below are adapted from an email message sent November 19, 2003, for November 20, 2003.

1 Maccabees 4:1-25

Victory in the Battle of Emmaus

4:1 Now Gorgias took five thousand infantry and one thousand picked cavalry, and this division moved out by night 2 to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides. 3 But Judas heard of it, and he and his warriors moved out to attack the king's force in Emmaus 4 while the division was still absent from the camp. 5 When Gorgias entered the camp of Judas by night, he found no one there, so he looked for them in the hills, because he said, "These men are running away from us."

6 At daybreak Judas appeared in the plain with three thousand men, but they did not have armor and swords such as they desired. 7 And they saw the camp of the Gentiles, strong and fortified, with cavalry all around it; and these men were trained in war. 8 But Judas said to those who were with him, "Do not fear their numbers or be afraid when they charge. 9 Remember how our ancestors were saved at the Red Sea, when Pharaoh with his forces pursued them. 10 And now, let us cry to Heaven, to see whether he will favor us and remember his covenant with our ancestors and crush this army before us today. 11 Then all the Gentiles will know that there is one who redeems and saves Israel."

12 When the foreigners looked up and saw them coming against them, 13 they went out from their camp to battle. Then the men with Judas blew their trumpets 14 and engaged in battle. The Gentiles were crushed, and fled into the plain, 15 and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell. 16 Then Judas and his force turned back from pursuing them, 17 and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 18 Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly."

19 Just as Judas was finishing this speech, a detachment appeared, coming out of the hills. 20 They saw that their army had been put to flight, and that the Jews were burning the camp, for the smoke that was seen showed what had happened. 21 When they perceived this, they were greatly frightened, and when they also saw the army of Judas drawn up in the plain for battle, 22 they all fled into the land of the Philistines. 23 Then Judas returned to plunder the camp, and they seized a great amount of gold and silver, and cloth dyed blue and sea purple, and great riches. 24 On their return they sang hymns and praises to Heaven-"For he is good, for his mercy endures forever." 25 Thus Israel had a great deliverance that day. (1 Maccabees 4:1-25, NRSV)

On November 17, 2005 ((Thursday in the week of the Sunday closest to November 16, Year One), comments were adapted from an email message sent November 19, 2003, for November 20, 2003. Those comments are repeated here with editing and supplement:

The reading for today describes the first of two decisive battles which lead to retaking the temple, and cleansing and rededicating it. When Antiochus Epiphanes found himself with a “cash flow” problem (1 Macc. 3:30), he left Lysias in charge of his military operations (v. 32). Lysias, in turn, chose three officers, including Gorgias (v. 38), who decides to make a surprise attack on Judas and his army (4:1), encamped on the plain south of Emmaus (3:57; 4:6). But Judas’ military intelligence worked, for he “heard of it and . . . moved out to attack the king’s force in Emmaus while the division was still absent from the camp” (4:3-4). Gorgias, on the other hand, found “no one at home” in the Jewish camp, “so he looked for them in the hills, because he said, ‘These men are running away from us’ ” (v. 5).

Daybreak reveals a daunting challenge for Judas’ army; he “appeared in the plain with three thousand men, but they did not have armor and swords such as they desired” (v. 6). “And they see the camp of the Gentiles, strong and fortified, with cavalry all around it; and these men were trained in war” (v. 7). Judas urges his men not to fear, but to remember God's help in the past: "Do not fear their numbers or be afraid when they charge. Remember how our ancestors were saved at the Red Sea, when Pharaoh with his forces pursued them. And now let us cry to Heaven, to see whether he will favor us and remember his covenant with our ancestors and crush this army before us today. Then all the Gentiles will know that there is one who redeems and saves Israel” (vv. 8-11). “When the foreigners looked up and saw them coming,” says the narrator, “they went out from their camp to battle” (vv. 12, 13a). There are echoes here of Joshua's victories: “Then the men with Judas blew their trumpets and engaged in battle" (vv. 13b, 14a, cf. Josh. 6:8). The present account describes a clear Judean victory, routing and scattering the enemy. “The Gentiles were crushed, and fled into the plain, and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell” (vv. 14b, 15). Perhaps Judas remembers the Achan incident when he advises his people, "Do not be greedy for plunder, for there is a battle before us" (v. 17). But he was also practical, for he says, “Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly” (v. 18). Mary Chilton Callaway says, “Judas maintained discipline (2 Macc. 8:26)” (NOAB, 3^rd ed., on 1 Macc. 4:17-18).

Again, Judas’s warning was timely, for “Just as Judas was finishing this speech, a detachment appeared, coming out of the hills” (v. 19). The Syrian army “saw that their army had been put to flight, and that the Jews were burning the camp, for the smoke that was seen showed what had happened” (v. 20). The sight made them fearful and put them to flight. “When they perceived this, they were greatly frightened, and when they also saw the army of Judas drawn up in the plain for battle, they all fled into the land of the Philistines” (vv. 21-22). At this point Judas led his forces in the return to “plunder the camp, and they seized a great amount of gold and silver, and cloth dyed blue and sea purple, and great riches” (v. 23). “On their return,” we are told, “they sang hymns and praises to Heaven [i.e., to God]” (v. 24), and so, “Israel had a great deliverance that day” (v. 25). But winning the battle was not yet winning the war, for in the interval between today’s reading and tomorrow’s, we learn of another battle (vv. 34-35).

Nehemiah 9:1-15 (16-25) (alternative reading, Presbyterian and Lutheran traditions)

For the text and comments of this reading see the text and comments of Monday, November 12, 2007, ten days ago.

Revelation 21:22-22:5

22 I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. 23 And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. 24 The nations will walk by its light, and the kings of the earth will bring their glory into it. 25 Its gates will never be shut by day--and there will be no night there. 26 People will bring into it the glory and the honor of the nations. 27 But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life.

The River of Life

22:1 Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb 2 through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. 3 Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; 4 they will see his face, and his name will be on their foreheads. 5 And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever. (Revelation 21:22-22:5, NRSV)

On December 22, 2006 (Friday in the week of the Fourth Sunday of Advent, Ref. for Dec. 22, Year One), when this was the Presbyterian reading, comments were combined with revision and supplement from December 23, 2004 (Thursday in the week of the Fourth Sunday of Advent, Year One), and from November 17, 2005 (Thursday of the week of the Fourth Sunday of Advent, Year Two), comments which were also repeated on January 6, 2006 (Epiphany, Year Two). They are repeated again here:

John continues to describe the New Jerusalem as the return of Paradise. “I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb” (Rev. 21:22). "And the city has no need of sun or moon . . . for the glory of God is its light, and its lamp is the Lamb” (Rev. 21:23). The city–or should we say, the Lamb?– is a light for the nations, for “the nations will walk by its light, and the kings of the earth will bring their glory into it” (v. 24). The kind of threats for which people in this world lock doors and shut gates will not be a problem in the New Jerusalem, for “its “gates will never be shut by day--and there will be no night there” (v. 25). According to Jean-Pierre Ruiz, “open gates symbolize safety; see Isa. 60:11; Zech. 14:7; 1QM 12:13-14" (NOAB, 3^rd ed., on Rev. 21:25).

In John’s vision, “people will bring into it [the New Jerusalem] the glory and the honor of the nations.” (v. 26), which reminds us of Isaiah’s promise of “the new heavens and the new earth” (Isa. 66:22), in which “all flesh shall come to worship before me, / says the LORD” (v. 23). In the New Jerusalem described by John “nothing unclean will enter it [i.e. the New Jerusalem], nor anyone who practices abominations or falsehood, but only those who are written in the Lamb’s book of life" (Rev. 21:27).

Key features of the New Jerusalem will be “the river of the water of life” (Rev. 22:1) that will far surpass the San Antonia Riverwalk–no offense to San Antonio!–and the tree of life (v. 2). For the river of the water of life, Ruiz lists several comparable references (Gen. 2:10; Ps. 46:4; Ezek. 47:1; Zech 14:8, on Rev. 22:1). The “tree of life” has “twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations” (v. 2). “The tree [is] a collective reference to many trees on either side of the river (Ezek. 47:12; cf. 2:7n)” (Ruiz, on Rev. 22:2). Paradise regained indeed! “Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads. And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever” (vv. 3-5). “Those who worship God (v. 3) shall reign with him in eternal triumph” (Bruce M. Metzger, NOAB, 2^nd ed., on Rev. 22:5).

Matthew 18:1-9

True Greatness (Mk 9.33-37; Lk 9.46-48)

18:1 At that time the disciples came to Jesus and asked, "Who is the greatest in the kingdom of heaven?" 2 He called a child, whom he put among them, 3 and said, "Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. 4 Whoever becomes humble like this child is the greatest in the kingdom of heaven. 5 Whoever welcomes one such child in my name welcomes me.

Temptations to Sin (Mk 9.42-48; Lk 17.1-2)

6 "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. 7 Woe to the world because of stumbling blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling block comes!

8 "If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. 9 And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire. (Matthew 18:1-9, NRSV)

On June 17, 2007 (the Sunday closest to June 15, Year One), comments drew on comments from several earlier occasions with revision and supplement, comments from June 12, 2005, two years earlier(the Third Sunday after Pentecost, the Sunday closest to June 15, Year One), from December 28, 2005 (references for that date, Year Two), and from June 21 and 22, 2006 (Wednesday and Thursday in week of the Sunday closest to June 15, Year Two). The comments are repeated here. For recent comments on Mark’s version (Mark 9:30-41 and 42-50), see the Archives for August 11 and 13, 2007 (Saturday in the week of the Sunday closest to August 3, and Monday in the week of the Sunday closest to August 10, Year One).

Today’s reading is a little less than half of the fourth major speech of Jesus presented by Matthew, dealing with issues of Christian life especially within the Christian community. The speech, Mt. 18:1-35, is concluded by Matthew’s typical closing formula, “When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan” (19:1; cf. 7:28-29; 11:1; 13:53; 26:1). In a separate file, Greatness - Temptations - Lost Sheep, it is evident from the diverse contexts of parallel passages that Matthew has characteristically made a topical arrangement here.

In Mark and Luke, an argument about “which one of them was the greatest” (Lk. 9:46; cf. Mk. 9:33, 34) led to Jesus saying about welcoming the child (Lk. 9:47-48; Mk. 9:36-37), in Mark’s case, including the statement about servanthood, “Whoever wants to be first must be last of all and servant of all” (Mk.9:35b). In Matthew, the disciples ask Jesus directly, “Who is the greatest in the kingdom of heaven?” (Mt. 18:1), which prompts Jesus to use a child as an object lesson. “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven” (v . 3). In the context, being “like children” means being “without concern for social status” (Dennis C. Duling, HarperCollins Study Bible, rev. ed., 2006, on Mt. 18:3).

A common motif holds the larger passage together, the “child” (paidion, Mt. 18:2, 3 [plural], 4, 5) and the “little ones” (hoi mikroi, vv. 10, 14). Dale C. Allison, Jr., notices the change in vocabulary:

This block of moral teaching [Mt. 18:1-14], which presupposes a communal setting, begins by referring to literal children (v. 2), but by vv. 10-14 ‘little ones’ designates believers (cf. 10:42). The transition from one thing to the other is probably marked by the change in vocabulary . . . The former teaches that one should become like little children, for only by this will one enter the kingdom (v. 3). One should humble oneself as a child, for in the kingdom the humble will be great (v. 4; cf. 23:12). (Dale C. Allison, Jr., The Oxford Bible Commentary, p. 867, on Mt. 18:1-14).

Some professional therapists have much to say about one's "inner child." An internet search for this phrase will turn up an amazing variety of approaches. One sight offers a test to use in answering the question, "How Old is Your Inner Child?" One question: "What's your preferred Pet?" Some answers: "Hamster," "Puppy," and others, including "I live in a community that doesn't allow pets." Another question: "Finally, what do you want to be when you grow up?" Some answers: "Fireman," "Princess," "Not interested in growing up," "I already am grown up, thank you very much."

Sorting these approaches out, or even these answers, would take me "out of my area," so to speak. But Jesus did say, "Become like children." I sometimes wondered how to relate Jesus' call for self-denial, "If any want to become my followers, let them deny themselves and take up their cross and follow me" (Mk. 8:34), with one of the goals of therapy, insight leading to self-actualization. Can denying oneself and finding oneself be related? Jesus said, "Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me" (Mt. 18:3-5). If we believe that we are made in God's image, and continue to live thanks to his gracious provision for our lives, then we may pray with St. Augustine: "Thou movest us to delight in praising Thee; for Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee" (from his Confessions, Book 1, Chapter 1, http://www.ccel.org/ccel/schaff/npnf101.vi.I_1.I.html [accessed again Nov. 21, 2007], Pardon the old-fashioned English! It comes with this older translation.) I would add that, at least for the Christian believer, true wholeness would include respect for our most fervent desires (our "inner child"), and for God's desires for us--his commandments, if you must. God wants what is truly best for us. If we really understood that, we would want it too.

In Matthew, Jesus moves on to warnings about temptations. He adds warnings about putting stumbling blocks in the way of children (v. 6) and gives further warnings, “cut it off,” that is, your hand or foot, if it “causes you to stumble” (v. 8), or “if your eye causes you to stumble, tear it out and throw it away” (v. 9). What would Jesus say about the child abuse reported in our world?

The warning not to “put a stumbling block before one of these little ones who believe in me” (v. 6), according to Allison, refers to members of the Christian community. I should think that the warnings of verses 6-10, though they do directly refer to Christian believers, would appropriately apply also, and perhaps especially, to the treatment of children. Child abuse has been recognized as a horrific problem in our world, a problem that Jesus would surely address with such warnings. The “great millstone” (v. 8) is called a “donkey millstone” (Allison, loc. cit.). It’s a picture of certain drowning.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net