1 Samuel 10:17-27

17 Samuel summoned the people to the LORD at Mizpah 18 and said to them, "Thus says the LORD, the God of Israel, 'I brought up Israel out of Egypt, and I rescued you from the hand of the Egyptians and from the hand of all the kingdoms that were oppressing you.' 19 But today you have rejected your God, who saves you from all your calamities and your distresses; and you have said, 'No! but set a king over us.' Now therefore present yourselves before the LORD by your tribes and by your clans."

20 Then Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken by lot. 21 He brought the tribe of Benjamin near by its families, and the family of the Matrites was taken by lot. Finally he brought the family of the Matrites near man by man, and Saul the son of Kish was taken by lot. But when they sought him, he could not be found. 22 So they inquired again of the LORD, "Did the man come here?" and the LORD said, "See, he has hidden himself among the baggage." 23 Then they ran and brought him from there. When he took his stand among the people, he was head and shoulders taller than any of them. 24 Samuel said to all the people, "Do you see the one whom the LORD has chosen? There is no one like him among all the people." And all the people shouted, "Long live the king!"

25 Samuel told the people the rights and duties of the kingship; and he wrote them in a book and laid it up before the LORD. Then Samuel sent all the people back to their homes. 26 Saul also went to his home at Gibeah, and with him went warriors whose hearts God had touched. 27 But some worthless fellows said, "How can this man save us?" They despised him and brought him no present. But he held his peace.

Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead. (1 Samuel 10:17-27, NRSV)

On July 2, 2007 (Monday in the week of the Fifth Sunday after Pentecost, references for the week of the Sunday closest to June 29, Year One), comments were repeated with editing and supplement from June 27, 2005 (Monday in the week of the Sunday closest to June 29, Year One); the comments are repeated again here:

Earlier Samuel privately anointed Saul as “ruler over [the LORD’s] people Israel” (1 Sam. 10:1), but now, Samuel summons “the people to the LORD at Mizpeh” (v. 17), where he speaks to them as a prophet: “Thus says the LORD, the God of Israel, ‘I brought up Israel out of Egypt, and I rescued you from the hand of all the kingdoms that were oppressing you’ ” (v. 18). After thus alluding to the LORD’s deliverance of Israel from Egypt in public ceremony, Samuel accuses Israel of rejecting the LORD. “But today you have rejected your God, who saves you from all your calamities and your distresses; and you have said ‘No! But set a king over us’” (v. 19a). The LORD had told Samuel as much (8:7), and had told him to grant them their request (8:9, 22), but to warn them about “the ways of the king who shall reign over them” (8:9). So it is in compliance with the LORD’s directive that he orders Israel: “Now therefore present yourselves before the LORD by your tribes and by your clans” (10:19b).

“Then,” we are told, “Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken by lot” (v. 20). As Samuel continued, “he brought the tribe of Benjamin near by its families, and the family of the Matrites was taken by lot” (v. 21a). According to Shimon Bar-Efrat, “Finding someone by lot proceeded by narrowing down: First the person’s tribe was indicated, then the clan, then the family, and finally the person himself (cf. Josh. 7:14)” (The Jewish Study Bible, 2004, on 1 Sam. 10:20-21). According to P. Kyle McCarter, the “family of the Matrites, Saul’s clan or family [is] identified nowhere else [in the Bible]” (HarperCollins Study Bible, rev. ed., 2006, on 1 Sam. 10:21). “Finally,” says the narrator, Samuel “brought the family of the Matrites near man by man, and Saul the son of Kish was taken by lot” (v. 21b). But surprise, surprise! “But when they sought him [i.e., Saul], he could not be found” (v. 21c). “So they inquired (Ulx3w4y09va, wayyiš’ ^alû) again of the LORD, ‘Did the man come here?” (v. 22a). “Inquired” says Steven L. McKenzie, is “another pun on Saul’s name [lUxwA, šā’ûl]” (NOAB, 3^rd ed., on v. 22). The LORD’s answer, “See, he has hidden himself among the baggage” (v. 22b), leads to finding Saul. “Then they ran and brought him from there” (v. 23a). According to Bar Efrat, who cites Radak, “Saul is hiding among the baggage, because ‘he shunned authority’ ” (op. cit., on v. 22). When they brought him from the baggage and “he took his stand among the people, he was head and shoulders taller than any of them” (v. 23b). So Samuel presents Saul to the people as an impressive candidate. “Do you see the one whom the LORD has chosen? There is no one like him among all the people” (v. 24a). And the people’s response is impressive as their request is granted, for “All the people shouted, ‘Long live the king!’ ” (v. 24b).

But before Saul proves himself worthy to lead Israel in battle (chap. 11), Samuel sets forth what we might view as the principles of a constitutional monarchy. “ Samuel told the people the rights and duties of the kingship; and he wrote them in a book and laid it up before the LORD” (v. 25a). (In what other ancient regime could a counselor rebuke the king as Nathan does David in 2 Samuel, chapter 12?) Then he, Samuel, sent the people home (v. 25b). Saul also returned “to his home at Gibeah, and with him went warriors whose hearts God had touched” (v. 26). But wouldn’t you know it? “Some worthless fellows” didn’t approve, and showed their rejection of Saul as king when they “brought him no present” (v. 27). Prudently, Saul “held his peace.”

At this point a paragraph has been inserted from a manuscript of 1 Samuel from Qumran, the paragraph included above after verse 27, beginning with, “Now Nahash, king of the Ammonites . . .” and ending with “. . . and had entered Jabesh-gilead.” The NRSV text note c says, “Q Ms Compare Josephus, Antiquities VI.v. 1 (68-71): MT [i.e. the Massoretic Text, the traditional Hebrew text] lacks Now Nahash . . . entered Jabesh-gilead.” This paragraph provides additional explanation for the war against the Ammonites. Nahash apparently resented the two and a half tribes that settled east of the Jordan in what he regarded as his land. His punishment, putting out the right eye of all the males (in this added paragraph; cf the proposal in the offered “treaty” (11:2). The ensuing battle proves Saul’s ability to lead, but that comes in tomorrow’s reading.

Acts 7:44-8:1a

44 "Our ancestors had the tent of testimony in the wilderness, as God directed when he spoke to Moses, ordering him to make it according to the pattern he had seen. 45 Our ancestors in turn brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors. And it was there until the time of David, 46 who found favor with God and asked that he might find a dwelling place for the house of Jacob. 47 But it was Solomon who built a house for him. 48 Yet the Most High does not dwell in houses made with human hands; as the prophet says,

49 'Heaven is my throne,

and the earth is my footstool.

What kind of house will you build for me, says the Lord,

or what is the place of my rest?

50 Did not my hand make all these things?'

51 "You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do. 52 Which of the prophets did your ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers. 53 You are the ones that received the law as ordained by angels, and yet you have not kept it."

54 When they heard these things, they became enraged and ground their teeth at Stephen. 55 But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. 56 "Look," he said, "I see the heavens opened and the Son of Man standing at the right hand of God!" 57 But they covered their ears, and with a loud shout all rushed together against him. 58 Then they dragged him out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul. 59 While they were stoning Stephen, he prayed, "Lord Jesus, receive my spirit." 60 Then he knelt down and cried out in a loud voice, "Lord, do not hold this sin against them." When he had said this, he died.8 1 And Saul approved of their killing him. (Acts 7:44-8:1a, NRSV)

On August 18, 2008 (Monday in the week of the Sunday closest to August 17, Year Two), comments were repeated from July 2, 2007 (Monday in the week of the Sunday closest to June 29, Year One), when comments were repeated with editing and supplement from August 21, 2006 (Monday in the week of the Sunday closest to August 17, Year Two), when they were repeated from June 27, 2005 (Monday of the week of the Sixth Sunday after Pentecost, Year One). The revised comments are repeated again here with minor editing:

Stephen’s speech to the Council continues with reference to Israel’s sanctuaries which, at first glance, would not seem to justify the harsh criticism which follows. “Our ancestors had the tent of testimony in the wilderness, as God directed when he spoke to Moses, ordering him to make it according to the pattern he had seen” (Acts 7:44). Stephen emphasizes the fact that the pattern for the tabernacle was given to Moses by God (cf. Exod. 25:8-9). Stephen notes that the Israelites “in turn brought it [the tabernacle] in with Joshua when they dispossessed the nations that God drove out before [their] ancestors” (v. 45a; cf. Josh. 3:7-4:18), and he notes that “it was there until the time of David” (v. 45b; cf. 2 Sam. 6:1-23), passing over the destruction of the sanctuary at Shiloh (Jer. 7:12-14; 26:6-9), the Philistine capture and return of the ark of the covenant (1 Sam. 4:11-6:12), and its twenty-year stay at Kiriath-jearim (1 Sam.7:2). Stephen notes David’s desire to build the temple (v. 46; 2 Sam. 7:1-2; cf. Ps. 132:5), but that “it was Solomon who built a house for him [God]” (v. 47; 1 Kgs. 6; the cross-references here are mainly those suggested by Christopher R. Matthews, NOAB, 3^rd ed., 2001, on these verses from Acts). As noted in Saturday’s comments, the reference to Israel’s use of “the tent of Moloch, / and the star of your god Rephan” (v. 43, cited from Amos 5:26 LXX), sets the tone for these references to the tabernacle and the temple. Stephen says, “But the Most High does not dwell in houses made with human hands” (v. 48). Matthews says, “Since made with human hands is language associated with idolatry in the Hebrew Bible (see Ps. 115:4; Isa 2:8), its application to the Temple would be offensive to a Jewish audience. Cf. 17:24-25” (op. cit., on Acts 7:48). But the emphasis on God’s house as heaven and earth, rather than something provided by his people, is not surprising. “Heaven is my throne, / and the earth is my footstool. / What kind of house will you build for me, says the Lord, / or what is the place of my rest? / Did not my hand make all these things?” (vv. 49-50, citing Isa. 66:1-2). Beverly Roberts Gaventa says, “That God does not dwell in houses made with human hands may be found already in 1 Kings 8:27-30, and Stephen’s audience would have agreed” (HarperCollins Study Bible, rev. ed., 2006, on Acts 7:48).

In the context of the reference to “the tent of Moloch” (above), Stephen almost seems to confirm the first part of the charge against him, “we have heard him say that this Jesus of Nazareth will destroy this place [the temple, the ‘holy place’ of v. 13] and will change the customs that Moses handed on to us” (Acts. 6:14, cf. v. 13). Stephen then summarizes by accusing the people of being stiff-necked, “uncircumcised in heart and ears” and “opposing the Holy Spirit, just as your ancestors used to do” (7:51). “Which of the prophets did your ancestors not persecute?” asks Stephen (v. 52a). Stephen adds, “They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers” (v. 52b). “The question ,” says Matthews, “is hyperbolic but recalls Lk. 11:47-48,” where a similar accusation is voiced by Jesus (op. cit., on v. 52). Stephen charges the Jewish leaders with a double standard regarding the Mosaic law. “You are the ones that received the law as ordained by angels, and yet you have not kept it” (v. 53). Paul refers to the giving of the law by angels (Gal. 3:19), where, according to Gaventa, “Paul employs the same tradition about angels to argue the law’s inferiority” (op. cit., on Acts. 7:53). In the Epistle to the Hebrews, while “the message declared through angels was valid” (Heb 2:2), and is used in an “all the more’ argument that emphasizes the greater message of salvation, “declared at first through the Lord, and . . . attested to us by those who heard him” (v. 3), we note that it “was valid.” In Stephen’s speech, says Gaventa, “the angels confirm the law’s importance” (ibid.).

All of this was too much for Stephen’s audience, who, “when they heard these things . . . became enraged and ground their teeth at Stephen” (v. 54). According to Gaventa, the words ground their teeth [represent] a common depiction of God’s enemies in the OT.” She refers to “Lk. 13:28; see also Job 16:9; Ps. 35:16; 112:10)” (ibid., on v. 54). In contrast to their rage, Stephen experiences something of a beatific vision. “But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. ‘Look,’ he said, ‘I see the heavens opened and the Son of Man standing at the right hand of God!’ ” (vv. 55-56). But Stephen’s audience–still the Council? (cf. 6:15; 7:1)–is not blessed but enraged, for “they covered their ears, and with a loud shout all rushed together against him” (v. 57). “Then,” says Luke, “they dragged him out of the city and began to stone him” (v. 58a). “Here,” says Matthews, “Stephen appears as the victim of a lynching” (op. cit., on vv. 54-58a).

At this point, in anticipation of much of the following narrative in Acts, Luke introduces us to Saul (Paul), saying, “the witnesses laid their coats at the feet of a young man named Saul” (v. 58b). But, prior to his conversion, Saul appears as the enemy of the Christians. “While they were stoning Stephen,” we are told, “he [i.e., Stephen] prayed, ‘Lord Jesus, receive my spirit’ ” (v. 59). Then, his last words, “Lord, do not hold this sin against them” (v. 60a), echo the words of Christ on the cross, “Father, forgive them; for they do not know what they are doing” (Lk. 23:34, missing in Lk. in some ancient authorities according to NRSV text note c). Having said this, we are told , Stephen “died” (v. 60b). And Luke takes note of Saul’s approval “of their killing him” (Acts 8:1a).

Luke 22:52-62

52 Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, "Have you come out with swords and clubs as if I were a bandit? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!"

54 Then they seized him and led him away, bringing him into the high priest's house. But Peter was following at a distance. 55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a servant-girl, seeing him in the firelight, stared at him and said, "This man also was with him." 57 But he denied it, saying, "Woman, I do not know him." 58 A little later someone else, on seeing him, said, "You also are one of them." But Peter said, "Man, I am not!" 59 Then about an hour later still another kept insisting, "Surely this man also was with him; for he is a Galilean." 60 But Peter said, "Man, I do not know what you are talking about!" At that moment, while he was still speaking, the cock crowed. 61 The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." 62 And he went out and wept bitterly. (Luke 22:52-62, NRSV)

On December 16, 2008 (Tuesday in the week of the Third Sunday of Advent, Year One), relevant comments were repeated from July 2 and 3, 2007 (Monday and Tuesday in the week of the Sunday closest to June 29, Year One), when comments on Luke 22:52-62, and Luke 22:63-7, respectively were repeated from June 27 and 28, 2005 (Monday and Tuesday in the week of the Sunday closest to June 29, Year One), with comparison with comments of December 19, 2006 (Tuesday in the week of the Third Sunday of Advent, Year One). Relevant comments for today’s reading are repeated here with some editing:

After Jesus rebukes the use of swords by his disciples to defend him from arrest and healed the ear of the high priest’s slave (Lk. 22:50-51), he points out the irony of the secret arrest: “Have you come out with swords and clubs as if I were a bandit? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!" (vv. 52-53). Then Luke turns to the matter of Peter’s denial. For parallel accounts of Jesus’ arrest (part), Peter’s denial, of the Mocking and Beating of Jesus, and of Jesus before the Council in a table based on the sequence in Luke’s Gospel, see the separate file Arrest, Denial, Mocking and Beating, Council.

Luke’s account of Peter’s denials (Lk. 22:54-62) is similar to those of Matthew (26:69-75) and Mark (14:66-72) with minor variations. The others report the denials after the trial before Caiaphas and before Jesus was delivered to Pilate, but Luke reports the denials before the trial before Caiaphas. John’s parallel account is separated into two accounts, a negative response to the woman’s question (Jn. 18:15-18) and two further denials (vv. 25-27) with a hearing before Annas (vv. 19-23), who sent Jesus to Caiaphas (v. 24) sandwiched between. According to Obery M. Hendricks, “Annas, though deposed as high priest by the Romans in 15 CE, was still the leading influence among the religious authorities through his son-in-law Caiaphas . . . and five sons who succeeded him” (NOAB, 3^rd ed., 2001, on Jn. 18:13). “Caiaphas,” he adds, “was high priest 18-36 CE” (ibid., on Jn. 11:49).

According to Luke, Peter “was following at a distance” as Jesus was led away to the high priest’s house” (Lk. 22:54). It was in the courtyard of that house, around the fire (v. 55), that he was pointed out as one who was “with him” [i.e. with Jesus], first by a “servant-girl” (v. 56), then by another (v. 58), and later by another (v. 59). Matthew and Mark report the accusations of Peter by bystanders, addressing him first in the second person, “You also were with Jesus” (Mk. 14:67; Mt. 26:69), then in the third person, “This man is one of them” (Mk. 14:69; cf. Mt. 26:71), and again in the second person, “Certainly you are one of them” (Mk. 14:70; cf. Mt. 26:73), in that order. Luke reverses this pattern, using third person (Lk. 22:56), second person (v. 58), and third person (v. 59). These differences don’t appear to represent Luke’s editing, but rather minor differences in the reporting of eyewitnesses. Peter denied these accusations in turn and while still completing the third denial, “the cock crowed” (Lk. 22:60), as Jesus had predicted (v. 34). “Jesus’ turning to face Peter is a detail found only in Luke” (Marion Lloyd Soards, NOAB, 3^rd ed., 2001, on v. 61). Eric Franklin says, “The failure of Peter is made less drastic in both Matthew and Luke by the inclusion of only one cock-crow” (The Oxford Bible Commentary, 2001, p. 956, on Lk. 22:64-65). The statement that Peter “went out and wept bitterly” (v. 62; cf. Mk. 14:72 at the end; Mt. 26:75 at the end), “absent from at least one MS. . . . is more likely to be his own [i.e. Luke’s own] conclusion to his dramatic mention of Jesus’ glance (Lk. 22:61). It marks the beginning of the Lord’s rescue of Peter and the preparation for his strengthening of the others [vv. 31-2]” (ibid.). Luke apparently assumes that the trial before the Council did not occur until morning (v. 66; cf. Mk. 14:53-56; Mt. 26:57-59). According to Franklin, “This has the result of removing the mockery of Jesus, which took place during the night, from the members of the council and also of lessening the contrast between Peter’s weakness and Jesus’ steadfastness” (ibid.).

If Peter could deny the Lord as he did, and later find forgiveness and acceptance, those of us who have also failed at times should take heart. As for the accusation of Jesus–Messiah, Son of Man, Son of God, King of the Jews (as they put it in the inscription on the cross)–though Caiaphas and his supporters choked on it, we believe it. We are grateful for the grace that found ways to restore Peter after his denials, and also for the grace available to restore us when needed. Our failures may not be on the order of Peter’s denials, but we are in as much need of God’s grace as he was.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net