1 Maccabees 1:41-63

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)

On November 16, 2007 (Friday in the week of the Twenty-fourth Sunday after Pentecost, references for the week of the Sunday closest to November 9), comments were repeated with editing and supplement from November 11, 2005 (Friday in the week of the Sunday closest to November 9, Year One), when comments were repeated from a devotional email of November 13, 2003, for November 14, 2003. The comments of November 16, 2007, are repeated here:

In yesterday’s reading we met King Antiochus IV Epiphanes of Seleucid (Hellenistic) Syria. On his return from military conquests in Egypt he stopped in Jerusalem to quell reported unrest, entered the temple and took silver and gold vessels and other treasures in what pious Jews considered an outrageous sacriledge. In the interval between yesterday’s reading (1 Macc. 1:1-28) and today’s (vv. 41-63), we learn that “two years later the king [Antiochus] sent to the cities of Judah a chief collector of tribute (a[rconta forologivaV, archonta phorologias), and he came to Jerusalem with a large force” (v. 29). Since the first “Seleucid attack against Jerusalem” is dated in “the one hundred forty-third year” (1 Macc. 1:20), or 169 B.C. (NRSV, note a), the second, “two years later” (v. 29) is dated “in 167 BCE” (Daniel J. Harrington, HarperCollins Study Bible, rev. ed., 2006, on 1 Mac. 1:29-40). Harrington notes that “Chief collector of tribute [is the] Greek translation of the Hebrew sar hammissim [Mys09m90ha rWa], a misreading of sar hammusim (‘chief of the Mysians’). In 2 Macc 5:25 he is named Apollonius, the ‘captain of the Mysians (to;n Musavrchn, ton Mysarchēn)’ (mercenaries from northwest Asia Minor)” (ibid., on v. 29; cf. Mary Chilton Callaway, NOAB, 3^rd ed., augmented, 2007, on 1 Macc. 1:29). This man repeated the cruel oppressive measures of Antiochus. “Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow and destroyed many people of Israel” (v. 30). His destructive actions included plunder, burning and demolishing houses and walls (v. 31), taking women and children captive, and seizing of livestock (v. 32). “Then,” we are told, “they fortified the city of David with a great strong wall and strong towers, and it became their citadel” (v. 33). “The citadel,” says Harrington, “served as a garrison for foreign troops and renegade Jews. Though its precise location is debated, it overlooked the temple area, probably to the northwest. It fell to Simon [Maccabeus] only in 141 BCE (13:49-50” (op. cit., on v. 33). According to Callaway, the words, “City of David, [are] a term with several different meanings in the Bible (cf. Isa. 22:9 and 1 Kings 11:27 with 2 Sam. 5:7, 9) . . . The term highlights the author’s point that Antiochus is not the true king” (op. cit., on v. 33). In the citadel, the Syrians “stationed . . . a sinful people, men who were renegades. These,” says the narrator, “strengthened their position; they stored up arms and food, and collecting the spoils of Jerusalem they stored them there, and became a great menace” (vv. 34-35). The interval continues with further poetry of lamentation (vv. 36-40, cf. vv. 24b-28 and yesterday’s comments; cf. also 2.7-13; 3:45, as noted by Harrington, op. cit., on 1:25-28).

In today’s reading we are told that the king “wrote to his whole kingdom 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” (vv. 41-43). According to Callaway, “his whole kingdom [would include] Syria, Palestine, Mesopotamia, Persia, and parts of Asia Minor. Parallel accounts in 2 Macc. 6 and Josephus (Ant. 12.5.5) report that the decree was aimed solely at Palestinian Jews and Samaritans” (op. cit., on vv. 41-42). It is reported that “the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, to defile the sanctuary and the priests, to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, and to leave their sons uncircumcised” (vv. 44-48a). In other words, according to Harrington, “Antiochus prohibited . . . those features that made the Jews distinctive in the Hellenistic world” (op. cit., on the phrase, “customs strange to the land, v. 44). In the eyes of pious Jews, they were required “to make themselves abominable by everything unclean and profane, so that they would forget the law and change all the ordinances” (vv. 48b, 49), on pain of death if they disobey (v. 50).

“In such words,” says the narrator, “he [Antiochus] wrote to his whole kingdom [cf. v. 41]. He appointed inspectors over all the people and commanded the towns of Judah to offer sacrifice, town by town” (v. 51). With such enforcement in place, and perhaps due to sympathy with the Hellenizing trends, “ Many of the people, everyone who forsook the law, joined them, and they did evil in the land; they drove Israel into hiding in every place of refuge they had” (vv. 52-53). “Only those who resisted,” says Harrington, “deserved the name Israel according to the author of 1 Maccabees. For the fate of some Jews in hiding, see 2:29-38; 2 Macc. 6:11)” (ibid., on v. 53).

At this point we come to the report of Antiochus’ most severe atrocity. The date is given as “the fifteenth day of Chislev, in the one hundred forty-fifth year” (v. 54a), that is, November-December in the year 167 B.C. (NRSV, note b). We are told that “they erected a desolating sacrilege ( bdevlugma ejrhmwvsewV, bdelygma erēmōseōs; cf. the same in Dan. 11:31 LXX for Heb. Mme%Owm4 CUq0w9, šiqqûts m ^ešômēm) on the on the altar of burnt offering. They also built altars in the surrounding towns of Judah, and offered incense at the doors of the houses and in the streets” (vv. 54b-55). Harrington says, “The desolating sacrilege from Dan. 11:31 (Hebrew shiqquts meshomem, lit. ‘abomination that makes desolate’) reflects a pun on the title ‘Lord of Heaven’ (Ba‘al Shamen; see note on 1:43); see Mt. 24:15; Mk. 13:14)” (ibid., on v. 54). In his earlier note, Harrington says that “his [i.e., the king’s] religion [was] the cult of Ba‘al Shamen (‘Lord of the Heavens’). Antiochus probably understood it as equivalent to Jewish worship of the ‘Most High God,’ but it was not viewed as such by everyone in Israel” (ibid., on v. 43). According to Callaway, “the precise meaning of desolating sacriledge is unknown; it included an altar to Zeus Olympios (the Greek equivalent of the Syrian god Baal Shamen) and perhaps a stone statue (Dan. 11:31; 12:11; 2 Macc. 6:2)” (op. cit., on v. 54). There was apparently an attempt to totally purge the religion of the Jews. “The books of the law that they found they tore to pieces and burned with fire. Anyone found possessing the book of the covenant, or anyone who adhered to the law, was condemned to death by decree of the king” (vv. 56-57). Their enforcement was with “violence against Israel, against those who were found month after month in the towns” (v. 58). Ten days after the erection of the pagan altar (v. 54), “on the twenty-fifth day of the month they offered sacrifice on the altar that was on top of the altar of burnt offering” (v. 59). These sacrifices were “probably of swine,” says Callaway (ibid., on v. 59, with ref. to 2 Macc. 6:4-5). And, as if all that were not enough, “According to the decree, they put 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,” we are told, “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). “For those who chose to die,” says Harrington, “see 2:29-38; 2 Macc. 6:18-7:42)” (op. cit., on v. 63).

Nehemiah 12:27-31a, 42b-47 (alternative reading, Presbyterian and Lutheran traditions)

For the text and comments on this reading see the text and comments of Tuesday, November 3, 2009, ten days ago.

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)

On November 12, 2008 (Wednesday in the week of the Sunday closest to November 9, Year Two) comments on Revelation 19:12-21 were based on those of November 16, 2007 (Friday in the week of the Sunday closest to November 9, Year One), and earlier as noted there. The following comments are based on the first part of those (vv. 12-16), and also on relevant comments (the latter part) from May 18, 2008 (Trinity Sunday, Year Two), when the reading was Revelation 19:4-16, and earlier comments as noted there.

John reports a truly decisive moment in his vision of the future. He describes “the victory of Christ and his heavenly armies over the beast and his cohorts” (Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Rev. 19:11-21). “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” (Rev. 19:11). David E. Aune says, “Then I saw heaven opened [is a] stereotypical introduction to revelatory visions (see Ezek. 1:1; Mt. 3:16; Jn. 1:51; Acts 7:56; 10:11)” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 19:11). He adds that “the white horse symbolizes victory” (ibid.). John continues the report of his vision. “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” (v. 12). This of course is Jesus Christ, the Messiah. Jean-Pierre Luiz says that, “many diadems [is] in contrast to the diadems of the dragon (12:3)” NOAB, 3^rd ed., augmented, 2007, on Rev. 19:12). For “a name . . . that no one knows,” Metzger explains, “the greatness of Christ surpasses human knowledge (Mt. 11:27)” (op. cit., on v. 12). Luiz says it “implies that Christ’s power is sovereign and unlimited (cf. 2:17)” (loc. cit.). The description continues. The rider, that is, Christ, “is clothed in a robe dipped in blood, and his name is called The Word of God” (v. 13). The words, “robe dipped in blood,” says Aune, refer to “the garment of a warrior stained with the blood of his enemies (see Isa. 63:1-6) and perhaps also an oblique reference to his atoning death (see 1:5; 7:14)” (op. cit. on v. 13). “As revealer of God,” says Metzger, “he is called The Word of God (Jn. 1:1, 14)” (op. cit., on v. 13; so Luiz, op. cit., on v. 13).

The white horse and rider will lead the “armies of heaven”: “And the armies of heaven, wearing fine linen, white and pure, were following him on white horses” (v. 14). “Armies,” says Metzger, refers to “the angelic host (see Lk. 2:13 note j)” (op. cit., on v. 14). By “note j,” he refers to the NRSV text note that defines “the heavenly host” as “army.” With a similar explanation, Aune adds, “a common Hebrew name for God is “Lord of hosts,” referring to angelic armies under his command” (op. cit., on v. 14). “From his mouth,” says John, that is, from the mouth of Christ, the rider of the white horse, “comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron” (v. 15a). For the sword, Metzger refers to Revelation 1:16, and for the rod of iron, to Psalm 2:9 (op. cit., on v. 15). For the sword, Ruiz adds Revelation 2:12, 16; 19:21 (op. cit., on v. 15). John continues, “he will tread the wine press of the fury of the wrath of God the Almighty” (v. 15b). To that we may compare Isaiah 63:1-6). “On his robe,” we are told, “and on his thigh he has a name inscribed, ‘King of kings and Lord of lords’ ” (v. 16). Metzger refers to 17:14, where the Lamb is called “Lord of lords, and King of kings,” and to Deuteronomy 10:17, where Moses tells the Israelite people, “the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing” (Deut. 10:17-18). We are reminded of the “Hallelujah Chorus” from Handel’s Messiah.

Tomorrow’s reading moves on to chapter 20, but we may take some note of the interval. An angel summons the birds: “Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of the might, the flesh of horses and their riders–flesh of all, both free and slave, both small and great” (vv. 17-18). This “battle-feast” is a foil for the Marriage Supper of the Lamb (vv. 6-9). The scene seems set for battle: “Then I saw the beast and the kings of the earth with their armies gathered to make war against the rider on the horse and against his army” (v. 19; cf. 16:13-16). But no drawn out battle or struggle is reported. The following verse reports the capture of “the beast” and “the false prophet who had performed in its presence the signs by which he deceived those who had received the mark of the beast and those who worshiped its image” (v. 20). These two, says Metzger, were throne into “the lake of fire” which “is Gehenna” (ibid., on v. 20), and the birds that had been summoned (vv. 17-18) “were gorged” with “the flesh” of the beast’s army (v. 21).

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)

The following comments are repeated here from June 12, 2008 (Thursday in the week of the Sunday closest to June 8, Year Two):

On November 16, 2007 (Friday in the week of the Sunday closest to November 9, Year One), comments were repeated from October 22, 2006 (the Sunday closest to October 19, Year Two), which were repeated from June 15, 2006 (Thursday of the week of Trinity Sunday, Year Two), when they were combined and revised from June 10, 2004 (Thursday of the week of Trinity Sunday, Year Two) in an email sent June 7, 2004 for June 7-1-3, and from November 11, 2005 (Friday of the week of the Twenty-Fifth Sunday after Pentecost, Year One). (A few comments were also included from October 17, 2004, two years ago, the Sunday closest to October 19, Year Two). The combined comments are repeated again here. For comments on these passages from the perspective of Mark’s version, see the Archive for August 4, 2009 (Tuesday in the week of the Sunday closest to August 3, Year One); for comments from the perspective of Luke’s version, see the Archive for May 18, 2009 (Monday in the week of the Sixth Sunday of Easter, Year One).

The following table presents this reading from Matthew with the parallel passages in other Gospels:

The Gospel lesson is Matthew’s account of Peter’s Confession and Jesus’ response, which is later followed by Jesus’ first Passion Prediction. This scene is set at Caesarea Philippi (at the northern border of most maps of Israel in Jesus’ time). According to Mary K. Milne, Caesarea Philippi was

a Gentile frontier town located on the southern slope of Mt. Hermon at one of the sources of the Jordan River. The site was known in antiquity as a shrine of the Greek and Roman nature god, Pan. According to the Jewish historian Josephus, Caesar Augustus gave the city, under the name of Panion, to Herod the Great. When Herod’s son Philip became tetrarch of the region, he rebuilt the city and renamed it after the emperor and himself. (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Caesarea Philippi)

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). While John’s context appears to be significantly different than the others, here as there, this confession comes as Jesus turns 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). Luke rejoins the narrative sequence of Mark (and Matthew) at this point. After the Feeding of the Five Thousand (Mt. 14:13-21; Mk. 6:32-44; Lk. 9:10b-17), he has only scattered saying parallels to Mark and Matthew up to this point, Peter’s Confession (Mt. 16:13-20; Mk. 8:27-30; Lk. 9:18-21; cf. K. Aland’s outline, Synopsis of the Four Gospels, revised printing, 1985, pp. 346-347).

“Now when Jesus came into the district of Caesarea Philippi,” says Matthew, “he asked his disciples, ‘Who do people say that the Son of Man is?” (Mt. 16:13). In Mark, Jesus’ question is, “on the way,” as they were going “to the villages of Caesarea Philippi” (Mk. 8:27a). Richard A. Horsley comments on the words, “the villages of Caesarea Philippi, “ saying they were villages subject to Herod Philip in the northernmost area of (formerly) Israelite territory” (NOAB, 3^rd ed., augmented, 2007, on Mk. 8:27). From Luke’s Gospel, it might appear that this discussion takes place near Bethsaida (Lk. 9:10) immediately following the Feeding of the Five Thousand (vv. 18-21), but, given the gap in following Mark’s narrative (noted above), that is not certain. Luke presents a very general reference, “Once when Jesus was praying alone, with only the disciples near him, he asked them, ‘Who do the crowds say that I am’ ” (Lk. 9:18). As in Luke, Mark’s version of the question is more direct, “Who do people say that I am?” (Mk. 8:27b), though, that is what Matthew’s question about “the Son of Man” means.

Various answers are given. “And they [i.e., the disciples] said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets’ ” (Mt. 16:14; cf. Mk. 8:28, without Jeremiah, and Luke 9:19, also without Jeremiah, but having “others” say, “one of the ancient prophets has arisen”). Jesus presses the point. “But who do you say that I am?” (Mt. 16:15; Mk. 8:29a; Lk. 9:20a). The Greek form of the question is also identical in the three versions, +Umei:V de; tivna me levgete ei\nai; (Hymeis de tina me legete einai?). The simplest version of Peter’s answer is given by Mark. “Peter answered him, ‘You are the Messiah (oJ CrstovV, ho Christos)’ ” (Mk. 8:29b). In Luke’s version, Peter says, “The Messiah of God (To;n Cristo;n tou: qeou:, Ton Christon [accusative case] tou theou)” (Lk. 9:20b). The accusative case of To;n Cristo;n (Ton Christon, “The Messiah”) corresponds to the infinitive ei:nai (einai, to be, that is “me to be” = “that I am”). But in Matthew, Peter’s response is the fuller expression, “You are the Messiah, the Son of the living God (Su; ei\ oJ Cristo;V oJ uiJo;V tou: qeou: tou: zw:ntoV, Su ei ho Christos ho huios tou thou tou zōntos)” (Mt. 16:16). According to Dennis C. Duling, “The Davidic kings of Israel were called ‘Son of God’ (see, e.g., 2 Sam. 7:14); for Jesus, cf. Lk. 1:32; Rom. 1:3-4; Mt. 2:15; 4:3, 6; 8:29; 11:27; 16:16; 26:63; 28:19; esp. 14:33; 16:16” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 3:17, with reference at 16:16). According to J. Andrew Overman,

Peter’s answer [in Mt.] combines a traditional Jewish title with a familiar Greek title. The Hebrew Messiah (Christ, note b [in the NRSV]) means ‘anointed’ and is a royal title (1 Kings 1:39). Son of . . . God was a Greek title for a ruler or divine leader, a favorite, in particular, of the first Roman emperor August, who was Herod the Great’s patron. It is also, however, another Hebrew royal title (Ps. 2:7). (NOAB, 3^rd ed., augmented, 2007, on Mt. 16:16).

According to Mark, Jesus “sternly ordered them not to tell anyone about him” (Mk. 8:30; cf. Lk. 9:21). Mark and Luke end the discussion of Jesus’ identity at this point and move on to Jesus’ Passion Prediction, his rebuke of Peter, and teaching about suffering (Mt. 16:21-28; Mk. 8:31-9:1; Lk. 9:22-27), but that is tomorrow’s reading. In the meantime, in Matthew, Jesus blesses Peter with a promise. 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 (ei\, ei, 2^nd pers. singular verb), Simon son of Jonah! For flesh and blood has not revealed this to you (soi, soi, 2^nd pers. singular pronoun, dative case), but my Father in heaven. And I tell you (soi, soi, 2^nd pers. singular pronoun, dative case), you (suv, su, 2^nd person singular pronoun, nominative [subject] case) 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 ((soi, soi, 2^nd pers. singular pronoun, dative case) the keys of the kingdom of heaven, and whatever you bind (dhvsh/V, dēsē(i)s, 2^nd pers. singular verb) on earth will be bound in heaven, and whatever you loose (luvsh/V, lysē(i)s 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” and the verb endings are singular. The promise to Peter says, “You (suv, su) are Peter (PevtroV, Petros) and on this rock (pevtra, 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., 1975, 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. (ibid., p. 141).

As for Jesus next words to Peter, “I will give you [singular] (soi, soi) the keys of the kingdom of heaven, and whatever you [singular] bind ( dhvsh/V, dēsē(i)s, 2^nd sing. verb) on earth will be bound in heaven, and whatever you [singular] loose ( luvsh/V, lysē(i)s, 2^nd sing. verb) 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] (uJmi:n, hymin), whatever you [plural] bind ( dhvshte, dēsēte, 2^nd plural verb) on earth will be bound in heaven, and whatever you [plural] loose ( luvshte, lysēte, 2^nd plural verb) 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).

Earlier, we have noted that Jesus’ response to Peter has been vigorously debated. Key terms are explained as follows by Elwyn E. Tilden & Bruce M. Metzger in the New Oxford Annotated Bible with the Apocrypha (a study Bible which has approval from the Protestant, Roman Catholic and Orthodox traditions): “The Greek text involves a play on two words, ‘Petros’ (‘Peter’) and ‘petra’ (‘rock’). Palestinian Aramaic, which Jesus usually spoke, used the same word for both proper name and common noun: ‘You are “Kepha” [Cephas; compare 1 Cor. 15:5; Gal. 2:9], and on this ‘kepha’ [rock] I will build . . .’ For the view that all the apostles also form the foundation of the church, see Eph 2:20; Rev. 21:14. . . . The keys of the kingdom are a symbol of Peter’s power as the leader of the Church. Bind and loose are technical rabbinic terms meaning ‘forbid’ and ‘permit’ some action about which a question has arisen. Later the authority of binding and loosing was also conferred upon all the apostles (18:18)” (NOAB, 2^nd ed., 1994, on Mt. 16:18). Every part of the church needs to do its part in binding, loosing, and opening the kingdom to all who will enter.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net