1 Maccabees 3:42-60

42 Now Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory. They also learned what the king had commanded to do to the people to cause their final destruction. 43 But they said to one another, "Let us restore the ruins of our people, and fight for our people and the sanctuary." 44 So the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion.

45 Jerusalem was uninhabited like a wilderness;

not one of her children went in or out.

The sanctuary was trampled down,

and aliens held the citadel;

it was a lodging place for the Gentiles.

Joy was taken from Jacob;

the flute and the harp ceased to play.

46 Then they gathered together and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 47 They fasted that day, put on sackcloth and sprinkled ashes on their heads, and tore their clothes. 48 And they opened the book of the law to inquire into those matters about which the Gentiles consulted the likenesses of their gods. 49 They also brought the vestments of the priesthood and the first fruits and the tithes, and they stirred up the nazirites who had completed their days; 50 and they cried aloud to Heaven, saying,

"What shall we do with these?

Where shall we take them?

51 Your sanctuary is trampled down and profaned,

and your priests mourn in humiliation.

52 Here the Gentiles are assembled against us to destroy us;

you know what they plot against us.

53 How will we be able to withstand them,

if you do not help us?"

54 Then they sounded the trumpets and gave a loud shout. 55 After this Judas appointed leaders of the people, in charge of thousands and hundreds and fifties and tens. 56 Those who were building houses, or were about to be married, or were planting a vineyard, or were fainthearted, he told to go home again, according to the law. 57 Then the army marched out and encamped to the south of Emmaus.

58 And Judas said, "Arm yourselves and be courageous. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 59 It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 60 But as his will in heaven may be, so shall he do." (1 Maccabees 3:42-60, NRSV)

On November 21, 2007 (Wednesday 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 extensive editing and supplement from November 16, 2005 (Wednesday in the week of the Sunday closest to November 16, Year One), when they were repeated from two years earlier in an email sent on November 18, 2003, for November 19, 2003. The revised comments are repeated again here:

In yesterday’s reading we learned that the Syrians were beginning to take the forces of the Judean rebels very seriously and were amassing a formidable fighting force against them including persons of high rank (1 Macc. 3:38), “forty thousand infantry, and seven thousand cavalry” (v. 39), as well as “forces from Syria and the land of the Philistines” (v. 41b). As “they encamped near Emmaus in the plain” (v. 40), human slave traders, confident of a Syrian victory, prepared “to get the Israelites for slaves)” (v. 41a).

“Which hills are worth fighting and dying for?” I'm probably misquoting a friend, who asked something like that in another context. For an answer to the question as such, I would defer to those who know something about military strategy. But in today's reading, it's clear that Judas Maccabeus and his followers have decided that their religion and culture are “a hill worth fighting and dying for.” When “Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory,” and “they also learned what the king had commanded to do to the people to cause their final destruction” (v. 42), their will to resist was only strengthened. “But they said to one another, ‘Let us restore the ruins of our people, and fight for our people and the sanctuary’ ” (v. 43). The people support their decision. “So the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion” (v. 44).

A poem of lamentation follows here (v. 45; cf. 1:25-28, 36-40; 2:7-13 and Daniel J. Harrington, HarperCollins Study Bible, rev. ed., 2006, on 1 Macc. 1:25-28). “Jerusalem was uninhabited like a wilderness,” says the lament; “not one of her children went in or out” (v. 44a, b). There are echoes here of the desolation left by the Babylonians four centuries earlier, but Harrington says that “Jerusalem was uninhabited, because no true Israelites, now equated with Judas and his army, were there” (on v. 45). The desolation of the sanctuary is lamented. “The sanctuary was trampled down, / and aliens held the citadel; / it was a lodging place for the Gentiles. / Joy was taken from Jacob; / the flute and the harp ceased to play” (v. 45c, d, e, f, g).

The lament is presented not so much as the prayer for God’s mercy, as a statement of the need for his help. But they gather together and go “to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah” (v. 46). According to Harrington, “Mizpah, eight miles north of Jerusalem, [was] a place of assembly and prayer before battle in Judg. 20:1; 1 Sam. 7:5-9; 10:17. For fasting there, see 1 Sam. 7:6” (ibid., on v. 46). So they fasted wearing sackcloth, with ashes on their heads, and torn clothes (v. 47). “And they opened the book of the law,” says the narrator, “ to inquire into those matters about which the Gentiles consulted the likenesses of their gods” (v. 48). According to Mary Chilton Callaway, “the book of the law” would be “the Pentateuch,” but she adds that “the translation of the verse is uncertain” (NOAB, 3^rd ed., augmented, 2007, on 1 Macc. 3:48). “The Jews,” says Harrington, “consulted the book of the law for guidance in battle. A Greek variant reading of the second part of the verse suggests that the scroll had been defiled with pagan pictures” (op. cit., on v. 48). The Judeans “also brought the vestments of the priesthood and the first fruits and the tithes [to Mizpeh], and they stirred up the nazirites who had completed their days” (v. 49). Callaway says, “Important religious activities could no longer be performed because of the defilement of the Temple. Tithes were ordinarily brought to Jerusalem and there distributed (Neh. 10:35-38)” (op. cit., on v. 49). Harrington explains that “the completion of [the nazirites’] period of special consecration was marked by rites at the temple (which were impossible because the temple was in the wrong hands)” (op. cit., on v. 49). So the situation of the sanctuary is lamented as well, as “they cried aloud to heaven [i.e., to God] saying, ‘What shall we do with these? / Where shall we take them? / Your sanctuary is trampled down and profaned, / and your priests mourn in humiliation’ ” (vv. 50-51). In the prayer, the threat of the Syrian army is not forgotten. “Here the Gentiles are assembled against us to destroy us; / you know what they plot against us. / How will we be able to withstand them, / if you do not help us?” (vv. 52-53).

But the preparations for battle also continue. “Then they sounded the trumpets and gave a loud shout. After this Judas appointed leaders of the people, in charge of thousands and hundreds and fifties and tens” (vv. 54-55). Some are excused from participating in the forthcoming battle. “Those who were building houses, or were about to be married, or were planting a vineyard, or were fainthearted, he told to go home again, according to the law” (v. 56). According to Harrington, “The list of those exempted from battle follows Deut. 20:5-8. Judas appears throughout as the ideal biblical warrior” (op. cit., on v. 56). After “the army marched out and encamped to the south of Emmaus” (v. 57), that is, south of the amassed Syrian forces” (vv. 40-41), Judas exhorts the defenders. “Arm yourselves and be courageous,” he says. “Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary” (v. 58). He has chosen his hill “worth fighting and dying for” (see above). “It is better for us to die in battle,” he says, “ than to see the misfortunes of our nation and of the sanctuary” (v. 59). And he concludes with an appeal to God’s will. “But as his will in heaven may be, so shall he do” (v. 60).

Ezra 10:1-17 (alternative reading, Presbyterian and Lutheran traditions)

For the text and comments on this reading see the text and comments of Sunday, November 8, 2009, ten days ago.

Revelation 21:9-21

9 Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, "Come, I will show you the bride, the wife of the Lamb." 10 And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. 11 It has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal. 12 It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names of the twelve tribes of the Israelites; 13 on the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14 And the wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

15 The angel who talked to me had a measuring rod of gold to measure the city and its gates and walls. 16 The city lies foursquare, its length the same as its width; and he measured the city with his rod, fifteen hundred miles; its length and width and height are equal. 17 He also measured its wall, one hundred forty-four cubits by human measurement, which the angel was using. 18 The wall is built of jasper, while the city is pure gold, clear as glass. 19 The foundations of the wall of the city are adorned with every jewel; the first was jasper, the second sapphire, the third agate, the fourth emerald, 20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. 21 And the twelve gates are twelve pearls, each of the gates is a single pearl, and the street of the city is pure gold, transparent as glass. (Revelation 21:9-21, NRSV)

The following comments are based on those of November 21, 2007 (Wednesday in the week of the Twenty-fifth Sunday after Pentecost, references for the week of the Sunday closest to November 16, Year One), when comments were repeated from December 21, 2006 (Thursday in the week of the Third Sunday of Advent, Year One), when for the Presbyterian reading, comments were combined with revision and supplement from December 22, 2004 (Wednesday in the week of the Fourth Sunday of Advent, Year One), and from November 16, 2005 (Wednesday in the week of the Sunday closest to November 16, Year One).

John's vision of the New Jerusalem continues. “Then,” he says, “one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, ‘Come, I will show you the bride, the wife of the Lamb’ ” (Rev. 21:9). For “the seven bowls,” says Bruce M. Metzger, “see ch. 16” (NOAB, 2^nd ed., 1994, on Rev. 21:9). Jean-Pierre Ruiz, in reference to “the bride, the wife of the Lamb,” refers to 19:7; 21:2, and adds, “Israel is the bride of God in Isa. 54:5; Hos. 2:19-20). “And in the spirit,” says John, “he [i.e., the angel] carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God” (Rev. 21:10). For “in the spirit,” NRSV text note u says, “Or in the Spirit.” Metzger refers to 1:10 (op. cit., on 21:10), where he says, “in the spirit [means] in a state of prophetic illumination” (ibid., on 1:10). The phrase also occurs in 4:2 and 17:3. Ruiz defines “in the spirit [as] in a state of prophetic ecstasy, a state of altered consciousness,” and refers to Ezekiel 2:2 (op. cit., on Rev. 1:10). David E. Aune says that “John experienced a vision trance,” and in addition to the references in Revelation, refers to Acts 10:10; 11:5; 22:6-7” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 1:10).

The “holy city coming down out of heaven from God” (v. 10), “has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal” (v. 11). Earlier John describes the one seated on the throne (4:2) as looking “like jasper and carnelian, and around the throne is a rainbow that looks like an emerald” (4:3). Of “jasper and carnelian,” Aune says, “precious stones and metals were sometimes used in descriptions to emphasize the heavenly splendor of God enthroned (see Ezek. 1:16, 26, 27)” (ibid., on 4:3). John continues to describe the new Jerusalem. “It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names of the twelve tribes of the Israelites; on the east three gates, on the north three gates, on the south three gates, and on the west three gates” (Rev. 21:12-13). Ruiz refers to Ezekiel 48:30-34 (op. cit., on Rev. 21:12), where Ezekiel lists three Israelite tribes for each of four gates in his vision of the restored Jerusalem. Ezekiel names the city “The LORD is There” (hm0AwA% hvhy, YHWH šāmmāh). If the names of the Israelite tribes are used in this way on the gates to the city, we are told, “the wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb” (Rev. 21:14). At the very least, this arrangement emphasizes the continuity of Christianity with the people of the ancient covenant and the Hebrew Bible. The city itself, with dimensions that call to mind some modern futuristic visions, is a perfect cube “fifteen hundred miles” (NRSV; cf. text note d: “Gk. twelve thousand stadia) in equal length, width and height (v. 16). The wall (v. 17), “one hundred forty-four cubits” (= “almost seventy-five yards,” NRSV, text note e), “is built of jasper, while the city itself “is pure gold, clear as glass” (v. 18). Metzger says, “The city is represented as being a cube, symbol of perfection; its beauty and magnificence are suggested by the precious stones (Ex. 28:17-21)” (op. cit., on Rev. 21:15-18, citing Exod. 18:17-21, which describes priestly vestments). "The foundations of the wall . . . are adorned with . . . jasper . . . sapphire . . . agate . . . emerald . . . onyx. . . . carnelian . . . chrysolite . . . beryl . . . topaz . . . chrysoprase . . . jacinth . . . amethyst" (vv. 19-20), and “the street of the city is pure gold, transparent as glass” (v. 21). It almost seems that language failed John in his attempt to fully describe his vision of the New Jerusalem. We may perhaps say of the city what has been said of Christian believers and their hope. “Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is” (1 Jn. 3:2).

Matthew 17:22-27

22 As they were gathering in Galilee, Jesus said to them, "The Son of Man is going to be betrayed into human hands, 23 and they will kill him, and on the third day he will be raised." And they were greatly distressed.

24 When they reached Capernaum, the collectors of the temple tax came to Peter and said, "Does your teacher not pay the temple tax?" 25 He said, "Yes, he does." And when he came home, Jesus spoke of it first, asking, "What do you think, Simon? From whom do kings of the earth take toll or tribute? From their children or from others?" 26 When Peter said, "From others," Jesus said to him, "Then the children are free. 27 However, so that we do not give offense to them, go to the sea and cast a hook; take the first fish that comes up; and when you open its mouth, you will find a coin; take that and give it to them for you and me." (Matthew 17:22-27, NRSV)

The following comments are based on those of June 17, 2008 (Tuesday in the week of the Sunday closest to June 15, Year Two), comments that were repeated from November 21, 2007 (Wednesday in the week of the Sunday closest to November 16, Year One), when comments were repeated with editing and supplement from June 20, 2006 (Tuesday in the week of the Sunday closest to June 15, Year Two), when comments were combined and revised from June 20, 2004 (Tuesday of the week of the Second Sunday after Pentecost, Year Two) in an email sent June 14, 2004, for June 14-20, and from November 16, 2005 (Wednesday of the week of the Twenty-Sixth Sunday after Pentecost, Year One). For recent comments on parallel passages from the perspective of Mark’s version, which includes a paragraph on the larger context within the three Synoptic Gospels, see the Archive for August 8, 2009 (Saturday in the week of the Sunday closest to August 3, Year One); for recent comments on Luke’s version, see the Archive for May 23, 2009 (Saturday in the week of the Sixth Sunday of Easter, Year One).

Matthew’s version of the second Passion Prediction is brief (Mt. 17:22-23).

Matthew briefly describes the setting, “As they were gathering in Galilee” (Mt. 17:22a; cf. Mk. 9:30a). Both Gospels have recently placed Peter’s confession (Mt. 16:13-20; Mk. 8:27-30; Lk. 9:18-21) in “the district of Caesarea Philippi (Mt. 16:13; cf. Mk. 8:27). In the three Synoptic Gospels this second prediction of Jesus’ Passion follows the Transfiguration (Mt. 17:1-9; Mk. 9:2-10; Lk. 9:28-36) and the Healing of a Boy Possessed by a Spirit (Mt. 17:14-21; Mk. 9:14-29; Lk. 9:37-43a). Mark emphasizes secrecy and calls Jesus’ prediction “teaching”: “He [i.e., Jesus] did not want anyone to know it, for he was teaching his disciples” (Mk. 9:30b, 31a). According to C. Clifton Black, revised by Adela Yarbro Collins, when Jesus does not permit the demons to speak (Mk. 1:34), it “is the first injunction to silence about Jesus’ identity; v. [1:] 25 prepares for it. See also 3:11-12; 8:30; 9:30. These commands are related to the reinterpretation of messiahship in Mark” (HarperCollins Study Bible, rev. ed., 2006, on Mk 1:34). Luke’s version gives the impression that this second Passion prediction follows immediately upon the healing of the boy at the foot of the Mount of Transfiguration. “While everyone was amazed at what he was doing,” says Luke, “he said to his disciples, ‘Let these words sink into your ears’ ” (Lk. 9:43, 44a).

In Matthew, the prediction itself closely follows Mark’s version. “The Son of Man is going to be betrayed into human hands, and they will kill him, and on the third day he will be raised” (Mt. 17:22b, 23a; cf. Mk. 9:31b). For Mark’s “is to be betrayed” (paradivdotai, paradidotai, present passive indicative, “is betrayed,” Mk. 9;31), Matthew has “is going to be betrayed” (mevllei . . . paradivdosqai, mellei . . . paradidosthai, present passive infinitive, Mt. 17:22; cf. Lk. 9:44). The reference to resurrection is similar in Matthew and Mark (absent in Luke): “and they will kill him, and on the third day he will be raised” (Mt. 17:23a), compare “and they will kill him, and three days after being killed, he will rise again” (Mk. 9:31b). Rather than mentioning the disciples misunderstanding (Mk. 9:32; Lk. 9:45), Matthew says briefly, “And they were greatly distressed” (Mt. 17:23b).

In Matthew this prediction is followed by Jesus’ discussion with Peter about the Temple Tax. “When they reached Capernaum,” says Matthew, “the collectors of the temple tax came to Peter and said, ‘Does your teacher not pay the temple tax [divdracma, didrachma, cf. NRSV text note f ‘Gk. didrachma]?’ ” (Mt. 17:24). The word divdracma (didrachma), the plural of divdracmon (didrachmon), was “a double drachma, two-drachma piece (two d. = 1 stater) monetary unit of the Aegean, Corinthian, Persian, and Ital.-Sic. coinage system; a coin worth two Attic drachmas, but no longer in circulation in NT times; it was about equal to a half shekel (two day’s wage) among the Jews, and was the sum required of each person annually as the temple tax; even though this tax was paid with other coins, the amount was termed a d[ivdracma]” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. divdracmon, didrachmon). According to J. Andrew Overman, for the “temple tax, each Jewish male was to pay a half-shekel annually in March (Ex. 30:13) for support of the Temple. After the revolt against Rome, Jews were forced to pay this tax to support the temple of Jupiter Capitolinus in Rome (Josephus, War 7.218)” (NOAB, 3^rd ed., augmented, 2007, on Mt. 17:24). According to E. E. Tilden and Bruce M. Metzger, “The half-shekel tax was paid by Jewish males annually in March for the upkeep of the temple. . . . The coin (Greek stater [stathvr, v. 27]) was exactly enough (two didrachmas) to pay for both [Jesus and Peter]” (E.E. Tilden, B.M. Metzger, NOAB, 2^nd ed., 1994, on Mt. 17:24). The “stater [was] a silver coin = four drachmas (c. four days’ wages)” (BDAG, s.v. stathvr, statēr).

Peter answers the tax collectors. “He said, ‘Yes, he does [i.e., does pay the temple tax].’ And when he came home, Jesus spoke of it first, asking, ‘What do you think, Simon? From whom do kings of the earth take toll or tribute? From their children or from others?” (v. 25). Jesus may well have heard the tax collectors’ question “when they reached Capernaum” (v. 24). Or he may have known Peter’s thoughts (cf. Jn. 2:24-25). “When Peter said, ‘From others,’ Jesus said to him, ‘Then the children are free’ ” (v. 26). Jesus thus implies that they do not owe the tax, but adds, “However, so that we do not give offense to them, go to the sea and cast a hook; take the first fish that comes up; and when you open its mouth, you will find a coin (stathvr, statēr); take that and give it to them for you and me” (v. 27). Overman says, “the children are free,”suggests Jesus believes payment of the tax is not required in Israel” (op. cit., on v. 26). One wonders if Overman is thinking of the tax for the Jerusalem temple in Jesus’ day, or the tax for the Roman temple of Jupiter in Matthew’s time. In any case, he adds that by the words, “so that we do not give offense, Matthew encourages Jewish Christians to maintain solidarity with the larger Jewish community” (ibid., on v. 27).

It would be one thing for Jesus and/or Jewish Christians in Matthew’s tradition and church to support the Temple in Jerusalem, and quite another to support a Roman temple. In our lifetime–mine, anyway–Christians like Corrie Ten Boom (and many others) have felt they must resist the godless government that oppressed them. Jesus' dialogue with Peter about this suggests that he paid the tax not due to obligation, but rather "so that we do not give offense to them" (v. 26). According to Krister Stendahl, the story makes the points that “Jesus does certain things which, strictly speaking, he did not have to do as the Son of God,” and that “Jesus' action could not be made a basis for making Christians continue to pay the Temple tax” (K. Stendahl, Peake's Commentary on the Bible, 1962, reprint 1072, on Mt. 17:25). On the other hand, it may remind us of Paul's claim: “I have become all things to all people, that I might by all means save some” (1 Cor. 9:22).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net