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. (1 Maccabees 3:1-24, NRSV)

On November 19, 2007 (Monday in the week of the Twenty-fifth Sunday after Pentecost, references for the week of the Sunday closest to November 16, Year One), comments were repeated with editing and supplement from November 14, 2005 (Monday in the week of the Sunday closest to November 16, Year One); they are repeated here with editing and supplement:

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). But in the interval, Mattathias presents a historical summary, similar to many others in the Hebrew Bible, but with emphasis on moments of faithfulness and victory. “Remember the deeds of the ancestors,” he says, “which they did in their generations; and you will receive great honor and an everlasting name” (v. 51). With a rhetorical question, he recalls Abraham and combines, so to speak, the later perspectives on Abraham of Paul (Rom. 4:3; Gal. 3:6) and James (Jas. 2:23). “Was not Abraham found faithful when tested, and it was reckoned to him as righteousness” (1 Macc. 2:52; cf. Gen. 22:1-19; 15:;6). Mattathias recalls Joseph (1 Macc. 2:53), Phinehas (v. 54), Joshua (v. 5), Caleb (v. 56), David (v. 57), Elijah (v. 58), Hananiah, Azariah, and Mishael (v. 59, and Daniel (v. 60). Mattathias challenges his people to exercise the trust of these earlier Hebrews (v. 61), not to “fear the words of sinners” (v. 62) who will perish (v. 63), but to “be courageous and grow strong in the law, for by it you will gain honor” (v. 64). Mattathias commends his sons Simeon as “wise in counsel” (v. 65) and Judas Maccabeus who “has been a mighty warrior from his youth” (v. 66a). According to Daniel J. Harrington, “Only here is Simon called Simeon. Though an older son (see v. 3), Simon will exercise leadership only after Judas and Jonathan die” (HarperCollins Study Bible, rev. ed., 2006, on 1 Macc. 2:65). In particular, he commends Judas–in effect installs him–as commander in the forthcoming battles. “He shall command the army for you and fight the battle against the peoples. You shall rally around you all who observe the law, and avenge the wrong done to your people. Pay back the Gentiles in full, and obey the commands of the law” (vv. 66b-68). After this speech of Mattathias, the narrator reports that he blessed them [i.e., his followers], and was gathered to his ancestors” (v. 69). “He died,” we are told, “in the one hundred forty-sixth year [‘166 B.C.,’ NRSV text note b] and was buried in the tomb of his ancestors at Modein. And all Israel mourned for him with great lamentation” (v. 70). Here again, “all Israel” would mean those faithful to the law, excluding the renegade Jews.

As today’s reading begins we find Judas assuming command. “Then,” says the narrator, “his [i.e., Mattathias’s] son Judas, who was called Maccabeus, took command in his place. All his brothers and all who had joined his father helped him; they gladly fought for Israel” (3:1-2). Verses “3-9,” says Mary Chilton Callaway, are “from a contemporary poem” (NOAB, 3^rd ed., augmented, 2007, on 1 Macc. 3:3-9). Harrington says the poem “summarizing Judas’s exploits celebrates him as the legitimate leader of Israel (v. 2) and the enemy of renegade Jews and foreign kings” (op. cit., on 3:3-9).

            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.

Comparison is perhaps invited with Saul’s armor (1 Sam. 17:38-39), if not with Goliath’s (vv. 5-6).

            4 He was like a lion in his deeds,

                        like a lion’s cub roaring for prey.

Judas’s military prowess is compared to that of a lion. For “like a lion,” says Callaway, compare “2 “Sam. 1:23; Hos. 5:14” (op. cit., on v. 4).

            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.

For the “lawbreakers,” compare the statement that “Many of the people, everyone who forsook the law, joined them [i.e. joined the Syrians], and they did evil in the land” (1:52).

            7 He embittered many kings,

                        but he made Jacob glad by his deeds,

                        and his memory is blessed forever.

“The many kings,” says Harrington, “include Antiochus IV and Antiochus V as well as Demetrius I” (op. cit., on v. 7).

            8 He went through the cities of Judah;

                        he destroyed the ungodly out of the land;

                        thus he turned away wrath from Israel.

“He turned away wrath,” says Callaway, means he turned away “God’s punishment (2 Macc. 7:38)” (op. cit., on v. 8).

            9 He was renowned to the ends of the earth;

                        he gathered in those who were perishing.

The poem concludes by celebrating Judas’ fame. In this statement, according to Harrington, “The ends of the earth extend at least to Rome (see ch. 8)” (op. cit., on v. 9).

While the poem anticipates Judas’s victories, the narrative turns to an early decisive victory for Judas. The narrator says, “Apollonius now gathered together Gentiles and a large force from Samaria to fight against Israel” (v. 10). “Apollonius,” says Callaway, “according to Josephus (Ant. 12.5.5; 7:1), was governor of Samaria” (op. cit., on v. 10). According to Harrington, “whether his forces included Samaritans is uncertain” (op. cit., on v. 10). Apollonius will appear later (in chap. 10) as an opponent of Jonathan. But according to the present report, Judas, the lion (v. 4), made short work of Apollonius. “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” (v. 11). “Then they seized their spoils; and Judas took the sword of Apollonius, and used it in battle the rest of his life” (v. 12). “Judas’s first great victory,” says Callaway, “evokes the story of David and Goliath, 1 Sam. 17” (op. cit., 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)” (op. cit., on v. 12).

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” (ibid., 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). “The ascent of Beth-horon,” says Harrington, was “on the main road from the west to Jerusalem. About twelve miles northwest of Jerusalem travelers went through a narrow pass between Lower and Upper Beth-horon, which made the ambush by Judas and his army relatively easy” (ibid., on v. 16). Nevertheless, 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)” (op. cit., 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” (op. cit., 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). “Eight hundred,” says Harrington, is “a modest number when compared with the figures for other battles. [The] land of the Philistines,” he adds, would be “hellenized cities in the southern coastal plain” (ibid., on v. 24). In modern terms, that would include Gaza.

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)

The following comments are based on those of November 19, 2007 (Monday in the week of the Twenty-fifth Sunday after Pentecost, references for the week of the Sunday closest to November 16, Year One):

Most of 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). The latter included verses 49 and 50 yesterday. Brief reference was made yesterday to the interval in the Episcopal references. But, as a result of the inclusion of verses 49-70 as a separate reading today, for the rest of the week the Presbyterian and Lutheran readings are one day behind the Episcopal readings. For each day the Presbyterian and Lutheran reading 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). According to Mary Chilton Callaway, “Mattathias is portrayed like Jacob in Gen. 49” (NOAB, 3^rd ed., augmented, 2007, 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 on this reading see the text and comments of Friday, November 6, 2009, 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)

On December 22 and 23, 2008 (Monday and Tuesday in the week of the Fourth Sunday of Advent, Year One), comments on Revelation 20:1-10 and 20:11-21:8 were based on the Presbyterian readings for December 19 and 20, 2008 (dated readings for Friday and Saturday that year in the week of the Third Sunday of Advent, Year One), and earlier comments as noted there. Relevant comments for the shorter reading today, Revelation 20:7-15 are based on the earlier comments.

“When the thousand years are ended,” says John, “Satan will be released from his prison 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” (Rev. 20:7-8). As noted earlier (Sat., Nov. 14, 2009), 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. . . . One must be aware of reading more into this passage than is warranted; e.g. nothing is said here about a reign on earth” (NOAB, 2^nd ed., on Rev. 20:2). But we come now to what Metzger calls “the loosing of Satan and the final conflict” (ibid., on vv. 7-10). For “Gog and Magog,” he refers to Ezekiel chapters 38-39 (ibid.). According to John S. Kselman,

Gog [is] historically probably Gyges, a seventh-century B.C. king of Lydia. Whatever his origin, he has been transformed in Ezekiel 38-39 into an apocalyptic figure who marches from the north (Ezek. 38:6, 15; 39:2) and ravages Israel before being destroyed by ‘God (Ezek. 38:19-22; 39:3-5). The sources for the description of Gog’s attack and defeat include Jeremiah’s ‘enemy from the north’ (Jer. 1:14; 4:6; 6:1, 22; 10:22; 13:20) and the Isaianic motif of the destruction of Israel’s foes on the mountains of Israel (Isa. 14:24-25; 17:12-14; 31:8-9). (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Gog)

Kselman adds that “in Ezek. 38:2 Magog is probably equivalent to a phrase in the Akkadian language, mat Gog (‘land of Gog’)” (ibid.). David E. Aune elaborates on “Gog and Magog,” which he says are “names for a hostile northern king and his nation (Ezek. 38-39) that came to symbolize all of Israel’s enemies; rabbinic sources refer to the final war as ‘the war of Gog and Magog’ (see, e.g., Babylonian Talmud Berakot 7b; Sanhedrin 97b)” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 20:8). Aune says, “as the sands of the sea [is] a metaphor for an enormous, terrifying army (see Josh. 11:4; Judg. 7:12)” (ibid.). The reference to their army “as numerous as the sands of the sea,” reminds us of the promise to Abraham (Gen. 22:17), but the innumerable multitude indicated would not be Abraham’s seed (posterity), but rather the enemies of the seed of Abraham.

In John’s vision this enemy multitude “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” (Rev. 20:9). On the words, “marched up,” says Aune, “In the biblical idiom one always goes up, never down, to Jerusalem (Isa. 2:3; Je3r. 31:6; Mic. 4:2)” (ibid., on v. 9). “The beloved city,” says Metzger, is “Jerusalem, symbol of the Church universal” (op. cit., on v. 9). Jean-Pierre Ruiz varies this a little: “The beloved city, Jerusalem (Sir. 24:11)” (NOAB, 3^rd ed., augmented, 2007, on Rev. 20:9). “Fire came down from heaven,” says Aune, is “the divine destruction of the hostile forces (see Ezek. 39:6)” (loc. cit.). John adds: “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” (v. 10). This, says Metzger, is “the final overthrow of Satan” (op. cit., on v. 10; cf. Ruiz, op. cit., on v. 10). At this point, Aune refers to his earlier comment (op. cit., on v. 10): The “lake of fire (20:10, 14-15; 21:8) [is] a place of eternal punishment, located not in the underworld but in the presence of the Lamb (14:10), and elsewhere called Gehenna (see [NRSV] text note a to Mt. 18:9)” (ibid., on Rev. 19:20).

This brings us to what Metzger calls “the final judgment” (op. cit., on vv. 11-15). Ruiz calls it essentially the same, “the last judgment” (op. cit., on vv. 11-15). “The final judgment,” says Aune, “embraces the rest of the dead (cf. 20:4-6)” (op. cit., on vv. 11-15). “Then,” says John, “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” (Rev. 20:11). For “the great white throne” Ruiz refers to 4:2; 20:4 (op. cit., on 20:11). Aune says, “a great white throne [is] the judgment seat of God,” and the words, “the earth and the heaven fled from his presence [is] a metaphor for the awesome theophanic majesty of God (taken literally in 21:1)” (op. cit., on 20:11). John’s vision continues: “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” (v. 12). For “books,” says Metzger, they were “containing the record of what everyone has done (Dan. 7:10)” (op. cit., on v. 12; cf. Ruiz, op. cit., on v. 12). “The plural,” says Aune, “suggests two sets of books, one for the righteous, the other for the wicked” (op. cit., on v. 12). For the “book of life,” Metzger says, “see 3:5 n” (loc. cit.). In the earlier note he says the “book of life [is] the register of God containing the names of the redeemed (13:8; 17:8; 20:12, 15; Ex. 32:32; Ps. 69:28; Dan. 12:1; Mal. 3:16; Lk. 10:20)” (ibid., on Rev. 3:5). Ruiz maintains and refers to the earlier note, but adds that “the book of life is distinguished from the books of deeds just opened” (op. cit., on 20:12). For the words “judged according to their works,” Metzger refers to Mt. 16:27; Rom. 2:6; 2 Cor. 5:10 (op. cit., on 20:12; cf. Ruiz., op. cit., on 20:12)

“And the sea gave up the dead that were in it,” says John, “Death and Hades gave up the dead that were in them, and all were judged according to what they had done” (v. 13). According to Metzger, “Death and Hades (the temporary abode of the dead) are personified” (op. cit., on v. 13). Ruiz puts it a little differently, “Personified Death and Hades . . . are the last enemies to be defeated” (op. cit., on v. 13). “The sea,” says Aune [is] one of the two abodes of the dead; Death and Hades were the abode under the earth” (op. cit., on v. 13). “Then,” says John, “Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; and anyone whose name was not found written in the book of life was thrown into the lake of fire” (vv. 14-15). For “second death,” Metzger refers to his note on 2:11 (op. cit., on 20:14), where he says, “The second death [is] the final condemnation of sinners (20:14; Mt. 10:28). Ruiz has similar comments and references, adding Matthew 25:41 (op. cit., on Rev. 20:14).

This presents a grim picture for those “whose name was not found written in the book of life” (20:15). The converse side is presented in the discussion of “the book of life” (New Bible Dictionary, 1962, s.v. Book of Life):

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 14, 2008 (in the week of the Sunday closest to June 8, Year Two), comments were repeated from November 19, 2007 (Monday in the week of the Sunday closest to November 16, Year One), when comments were repeated from June 17, 2006 (Saturday in the week of the Sunday closest to June 8, Year Two), when 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 with editing and supplement. For recent comments from the perspective of Mark’s version, see the archive for August 6, 2009 (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 for May 22, 2009 (Friday in the week of the Sixth Sunday of Easter, Year One).

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,” that is, six days later than the First Passion Prediction. “Six days later,” says Matthew, “Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves” (Mt. 17:1; cf. Mk. 9:2a). “The mountain setting is reminiscent of Moses and the elders of Israel on Sinai (Ex. 24),” says Richard A. Horsley (NOAB, 3^rd ed., augmented, 2007, 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., augmented, 2007, on Mt. 17:1). Luke’s time reference is “about eight days after these sayings,” that is, after the sayings that follow the First Passion Prediction in each Gospel, “Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray” (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., augmented, 2007, on Lk. 9:28). One might suppose that Matthew’s phrase “James and his brother John” recognizes John’s relative youth, whereas Luke’s putting John before James recognizes either that by the time of Luke’s writing James has been martyred (Acts 12:1-2) and/or the influence of the Apostle John has been growing.

Matthew says, “And he [i.e., Jesus] was transfigured (metemorfwvqh, metemorphōthē) before them, and his face shone like the sun, and his clothes became dazzling white” (Mt. 17:2). Dennis C. Duling explains that Jesus was “transformed to reveal his future glory (see 16:27)” (Dennis C. Duling, HarperCollins Study Bible, 1^st ed., 1993, on Mt. 17:2). Mark omits reference to the shining face but elaborates on the “dazzling white” of Jesus’ clothes. “And he was transfigured (metemorfwvqh, metemorphōthē) before them, and his clothes became dazzling white, such as no one on earth could bleach them” (Mk. 9:2b, 3). Luke includes the face, but has a rather different description. “And while he was praying, the appearance of his face changed ( ejgevneto . . . to; ei\doV tou: proswvpou aujtou: e{teron, egeneto . . . to eidos tou prosōpou autou heteron), and his clothes became dazzling white (Lk. 9:29). “Suddenly,” says Matthew, “there appeared to them Moses and Elijah, talking with him” (Mt. 17:3; cf. Mk. 9:4; Lk. 9:30). Luke adds what Jesus, Moses and Elijah were discussing, “They appeared in glory and were speaking of his departure ( e[xodoV, exodos), which he was about to accomplish at Jerusalem” (Lk. 9:31), and his reference to the disciples’ drowsiness: “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). Each Gospel reports Peter’s comment. According to Matthew, he says, “Lord (Kuvrie, Kyrie), 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” (Mt. 17:4). Mark’s version says, “Rabbi ( +Rabbiv, Rabbi [Hrabbi]), it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” (Mk. 9:5). Luke, who has indicated prior discussion (v. 30) times Peter’s statement. “Just as they [Moses and Elijah? all?] were leaving, Peter said to Jesus, ‘Master ( =Epistavta, Epistata), it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah’–not knowing what he said” (Lk. 9:33). According to Horsley, “Peter, mystified and terrified [v. 6]), addresses Jesus not as ‘messiah,’ but as Rabbi, as he does again in 11:21 when he is again mystified, and as Judas does in his betrayal, 14:45” (op. cit., on Mk. 9:5-6). It appears that neither Matthew (with Kuvrie, Kyrie), nor Luke (with =Epistavta, Epistata) wanted to use Mark’s  +Rabbiv (Rabbi [Hrabbi]) here. Luke’s term for “master” ( =Epistavta, Epistata) occurs only in Luke (Lk. 5:5; 8:24, 45; 9:33, 49; 17:13; cf. the asterisk [*] in F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, 1965, s.v. =Epistavta, Epistata). According to Soards, “Peter’s suggestion concerning three dwellings demonstrates his desire to preserve the experience” (op. cit., on Lk. 9:33). David L. Tiede, revised by Christopher R. Matthews, says, “The three dwellings suggest the Festival of Booths, commemorating the exodus from Egypt (see v. 31; Deut 16)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 9:33).

“While he [i.e. Peter] was still speaking,” says Matthew, “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!’ ” (Mt. 17:5). Mark prefaces this with the statement that he [Peter] did not know what to say, for they were terrified” (v. 6), then adding, “Then a cloud overshadowed them, and from the cloud there came a voice, ‘This is my Son, the Beloved; listen to him!” (Mk. 9:6-7). Matthew’s “with him I am well pleased,” appears to be his addition to Mark. Luke puts the disciples’ terror as they enter the cloud. “While he [i.e., Peter] was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud” (Lk. 9:34), followed by the voice “from the cloud”: “This is my Son, my Chosen; listen to him!” (Lk. 9:35). At this point, after the voice from the cloud, Matthew refers to the disciples’ fear. “When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid” (Mt. 17:6-7). “And when they looked up,” says Matthew, “they saw no one except Jesus himself alone (Mt. 17:8; cf. Mk. 9:8; Lk. 9:36a). Matthew concludes this section with Jesus’ command: “As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision ( o{rama, horama) until after the Son of Man has been raised from the dead’ ” (Mt. 17:9). Mark presents this with an indirect quotation: “As they were coming down the mountain,” says Mark, “he [i.e., Jesus] ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead” (Mk. 9:9). And Mark adds that “they kept the matter to themselves, questioning what this rising from the dead could mean” (Mk. 9:10). Luke simplifies, without referring to the confusion implied by Mark. “And they kept silent and in those days told no one any of the things they had seen” (Lk. 9:36b). This was surely in contrast to what believers were doing in Luke’s own day.

According to Duling, this revelation of Jesus’ glory “echoes the appearance of God to Moses on Mount Sinai (op. cit., 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. 687 k, 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’ (4: ‘it is well for us to be here’, cf. RSV’s somewhat more pedestrian: ‘it is well that we are here’), 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. (Ibid., sec. 687 l, on Mt. 17:9-13)

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 = Heb. 3:24).

“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). 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, 2004, 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. (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