1 Samuel 16:14-17:11

David is brought to Saul’s court

14 Now the spirit of the LORD departed from Saul, and an evil spirit from the LORD tormented him. 15 And Saul's servants said to him, "See now, an evil spirit from God is tormenting you. 16 Let our lord now command the servants who attend you to look for someone who is skillful in playing the lyre; and when the evil spirit from God is upon you, he will play it, and you will feel better." 17 So Saul said to his servants, "Provide for me someone who can play well, and bring him to me." 18 One of the young men answered, "I have seen a son of Jesse the Bethlehemite who is skillful in playing, a man of valor, a warrior, prudent in speech, and a man of good presence; and the LORD is with him." 19 So Saul sent messengers to Jesse, and said, "Send me your son David who is with the sheep." 20 Jesse took a donkey loaded with bread, a skin of wine, and a kid, and sent them by his son David to Saul. 21 And David came to Saul, and entered his service. Saul loved him greatly, and he became his armor-bearer. 22 Saul sent to Jesse, saying, "Let David remain in my service, for he has found favor in my sight." 23 And whenever the evil spirit from God came upon Saul, David took the lyre and played it with his hand, and Saul would be relieved and feel better, and the evil spirit would depart from him. (1 Samuel 6:14-23, NRSV)

The Challenge of Goliath

17:1 Now the Philistines gathered their armies for battle; they were gathered at Socoh, which belongs to Judah, and encamped between Socoh and Azekah, in Ephes-dammim. 2 Saul and the Israelites gathered and encamped in the valley of Elah, and formed ranks against the Philistines. 3 The Philistines stood on the mountain on the one side, and Israel stood on the mountain on the other side, with a valley between them. 4 And there came out from the camp of the Philistines a champion named Goliath, of Gath, whose height was six cubits and a span. 5 He had a helmet of bronze on his head, and he was armed with a coat of mail; the weight of the coat was five thousand shekels of bronze. 6 He had greaves of bronze on his legs and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver's beam, and his spear's head weighed six hundred shekels of iron; and his shield-bearer went before him. 8 He stood and shouted to the ranks of Israel, "Why have you come out to draw up for battle? Am I not a Philistine, and are you not servants of Saul? Choose a man for yourselves, and let him come down to me. 9 If he is able to fight with me and kill me, then we will be your servants; but if I prevail against him and kill him, then you shall be our servants and serve us." 10 And the Philistine said, "Today I defy the ranks of Israel! Give me a man, that we may fight together." 11 When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid. (1 Samuel 17:1-11, NRSV)

On July 12, 2007 (Thursday in the week of the Sixth Sunday after Pentecost, references for the week of the Sunday closest to July 6, Year One), comments were repeated with editing and supplement from July 7, 2005 (Thursday in the week of the Sunday closest to July 6, Year One); the comments are repeated here with editing and supplement:

On 1 Samuel 6:14-23, David is brought to Saul’s court

Today’s reading begins with the report that “the spirit of the LORD departed from Saul, and an evil spirit from the LORD tormented him” (1 Sam. 16:14). Yesterday’s reading concluded with the report that, when “Samuel took the horn of oil, and anointed him [i.e., David] in the presence of his brothers . . . the spirit of the Lord came mightily upon David from that day forward,” and with Samuel’s departure for Ramah (v. 13). The coming of the spirit of the LORD upon David and his departure from Saul, replaced by “an evil spirit from the LORD,” reported in successive verses, underscore the contrast between David and Saul from the outset. Steven L. McKenzie suggests that “the evil spirit may describe mental illness,” but he adds, “the theological point is that the LORD abandoned Saul” (NOAB, 3^rd ed., augmented, 2007, on 1 Sam. 16:14). However, any more precise psychiatric diagnosis from a distance of some 3000 years–and a few cultural divides as well–would be most precarious. Saul knew of his rejection by God, but was determined to proceed as king anyway. The narrator makes it clear that he had a spiritual problem, which involved mental and emotional problems as well. Saul’s servants recognize a problem, and say, “See now, an evil spirit from God is tormenting you” (v. 15). They propose a solution. “Let our lord now command the servants who attend you to look for someone who is skillful in playing the lyre; and when the evil spirit from God is upon you, he will play it, and you will feel better” (v. 16). “Musicians were thought to ward off evil spirits,” says McKenzie (ibid., on v. 16), which seems obvious enough. P. Kyle McCarter puts it this way. “The notion that music can tame or banish evil spirits is widespread in world folklore” (HarperCollins Study Bible, rev. ed., 2006, on 1 Sam. 16:16). But Shimon Bar-Efrat simply says, “Music therapy may be beneficial in relieving mental distress” (The Jewish Study Bible, 2004, on 1 Sam. 16:16).

Saul agrees. “Provide for me someone who can play well,” he says, “and bring him to me” (v. 17). As luck would have it–as some might say–but rather, providentially, one of the servants has a solution. “I have seen a son of Jesse the Bethlehemite who is skillful in playing, a man of valor, a warrior, prudent in speech, and a man of good presence; and the LORD is with him” (v. 18). This assessment of David differs significantly from Jesse’s reference to “the youngest” (v. 11). “A man of valor [means] a ‘nobleman’ or man of wealth’ (9:1),” says McKenzie, and “Prudent in speech implies both eloquence and cleverness” (op. cit., on v. 18). “The person recommended,” says Bar-Efrat, “is not only a skilled musician (cf. Amos 6:5), but excels in many other fields as well. The characterization summarizes David’s traits, which will emerge in the following narratives (and which make him suitable to be king). David’s depiction as a musician contributed to the tradition that he composed the psalms” (op. cit., on v. 18). “So,” says the narrator, “Saul sent messengers to Jesse, and said, ‘Send me your son David who is with the sheep’ ” (v. 19). This is another reference, says McKenzie, to his “role as shepherd [which] again hints at his future as king (op. cit., on v. 19). In response, Jesse prepares to send David to Saul with provisions; he “took a donkey loaded with bread, a skin of wine, and a kid, and sent them by his son David to Saul” (v. 20). According to Bar-Efrat, “The presents serve to express Jesse’s loyalty and to secure a favorable treatment for his son” (op. cit., on v. 20).

 So David enters “Saul’s service.” “And David came to Saul, and entered his service. Saul loved him greatly, and he became his armor-bearer” (v. 21). “Armor-bearer,” says McKenzie, “indicates David’s skill as a warrior and his closeness to Saul” (op. cit., on v. 21). The relationship has a good beginning. According to the narrator, “Saul sent to Jesse, saying, ‘Let David remain in my service, for he has found favor in my sight’ ” (v. 22). McCarter observes, “Though subsequent events will poison their relationship, David at first inspires affection and patronage in Saul” (op. cit., on v. 22). “And,” we are told, “whenever the evil spirit from God came upon Saul, David took the lyre and played it with his hand, and Saul would be relieved and feel better, and the evil spirit would depart from him” (v. 23).

We may wonder why we are told that an”evil spirit from God came upon Saul”–really “from God”? We are reminded by James, that “No one, when tempted, should say, ‘I am being tempted by God’; for God cannot be tempted by evil and he himself tempts no one” (Jas. 1:13). In this case, it seems that God’s role was not causing the evil, but, at most, permitting it, or allowing the inevitable judgment for Saul’s sins. Some allowance must be made, perhaps, for the religious understanding of the time. A comparable case may be the LORD’s later dealing with David about the census; it is reported that the LORD “incited David against them [Israel], saying, ‘Go, count the people of Israel and Judah’ ” (2 Sam. 24:1), that is, to take the census for which he is later punished (2 Sam. 24:10-10-7). In telling the same story the writers of 1 Chronicles, using Samuel-Kings as a source, said that “Satan stood up against Israel, and incited David to count the people of Israel” (1 Chron. 21:1). Perhaps we should think of the latter as representing a more developed, “sophisticated” theological perspective. It is common for religious people to trace all things back to God, and, as our Creator and the Creator of the world, there is a profound sense in which it is true. But Saul’s spiritual condition at this point was the accumulated result of a series of acts of disobedience and errors in judgment (the oath administered to his warriors not to eat, for example” (14:24-30). So, in an important sense, Saul brought his troubles on himself

Bar-Efrat summarizes: “David, on arriving at the court, immediately wins Saul’s affection, and the initial relations between the king and the young musician are most promising. Saul’s problem, the subject of the first part of the narrative, is solved by David in the second part” (op. cit., on vv. 14-23).

On 1 Samuel 17:1-11, The Challenge of Goliath

The remainder of this reading, and the coming readings for Friday, Saturday and part of Sunday’s reading, recount the challenge of Goliath to the Israelite army and David’s killing of Goliath (1 Sam. 17:1-54). In this story, taken as a whole, people have noted problematic discrepancies. William F. Stinespring and Burke O. Long say, “A problem arises because, according to vv. 55-58, Saul does not know David (16:21-23). This has been taken as evidence that a variety of materials, not always consistent in every detail, have been woven together” (NOAB, 2^nd ed., on 1 Sam. 17:1-58). In a later edition of this study Bible, Steven L. McKenzie says, “An initial version of this story in vv. 1-11, 32-49, 51-54 has been extensively supplemented in the Hebrew text by vv. 12-31, 50, 55-58; 18:1-5. The supplementary material is absent from the Greek translation (the Septuagint, or LXX). Its addition has caused inconsistencies relating to David’s presence in Saul’s army, the way in which the Philistine died, and Saul’s acquaintance with David” (NOAB, 3^rd ed., augmented, 2007, on 1 Sam. 17:1-58; cf. P. Kyle McCarter Jr., HarperCollins Study Bible, rev. ed., 2006, on 17:1-58; and Shimon Bar-Efrat, The Jewish Study Bible, 2004, on 1 Sam. 17:1-18:5). While Gwilym H. Jones recognizes such difficulties with the text, he offers some attempt at amelioration. “In view of vv. 12-16, which so glaringly contradict what has gone before in 16:14-23, it is generally assumed that it is an alternative account of David’s introduction to Saul, possibly derived from a different source.” However, he says, “others interpret it, not as an alternative, but as providing the next step in David’s progression to the throne by testing his suitability. In contrast to the testing of Jonathan at Michmash (vv. 113-14) David proves himself a worthy successor to the throne” (The Oxford Bible Commentary, 2001, p. 208 on 1 Sam. 17:1-58).

The issues of differing Hebrew and Septuagint texts do not affect today’s reading. “Now the Philistines gathered their armies for battle,” we are told; “they gathered at Socoh, which belongs to Judah, and encamped between Socoh and Azekah, in Ephes-dammim” (1 Sam. 17:1). Socoh was about twenty miles west by southwest of Jerusalem, and about two miles south of Azeka, according to the scale of Map 4 (NOAB, 3^rd ed., augmented, 2007). “Ephes-dammin,” says McCarter, “called Pas-Dammim in 1 Chr. 11:13, was probably about four miles northeast of Socoh.” “Socoh,” he says, was “a small town in the hills about fourteen miles west of Bethlehem; Israel regarded it as a part of Judah (Josh. 15:35), but because of its border location it was disputed with Philistia (see 2 Chr. 11:7; 28:18).” And, he adds, “Azekah [was] a fortress a few miles northwest of Socoh that guarded the main road across the valley of Elah (v. 2)” (op. cit., on 1 Sam. 17:1). According to Steven Breck Reid, Azeka was “a city (modern Tell ez-Zahariyeh) in Judah occupied prior to Israel’s entering Canaan (Josh. 10:10-11; 15:35). It lies a short distance northeast [10 miles north by northeast on the map cited above] of Lachish” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Azeka).

The armies of Israel and of the Philistines were again encamped on the opposite sides of a valley (cf. 13:23-14:5). “Saul and the Israelites gathered and encamped in the valley of Elah, and formed ranks against the Philistines” (1 Sam. 17:2). McCarter says, the “Valley of Elah [was] one of the principal wadis, the next south of Sorek . . . in the western watershed of the Judean hills” (op. cit. on v. 2). This valley “was protected by the cities of Libnah and Azekah (modern Wadi es-Sant)” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Elah). According to the narrator, “The Philistines stood on the mountain on the one side, and Israel stood on the mountain on the other side, with a valley between them” (v. 3).

In this setting, the Philistine champion challenges Israel. “And there came out from the camp of the Philistines a champion (My9n1Beha-wyx9, ’ îš-habbēnayim) named Goliath, of Gath, whose height was six cubits and a span” (v. 4). The phrase, My9n1Beha-wyx9 (’ îš-habbēnayim) means “champion, single fighter,” and the term My9n1Be (bēnayim) occurs only here, 1 Sam. 17:4, 23 (William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. My9n1Be, bēnayim). According to McCarter, the word translated “champion” is “rendered ‘infantryman’ in the Qumran War Scroll (1QM.)” (op. cit., on 17:4). The Philistine champion, “Goliath” in verses 4 and 23; otherwise called “the Philistine” (e.g. vv. 10, 11; cf. McKenzie, op. cit., on v. 4). His height, presented as “six cubits and a span,” about nine and a half feet tall (v. 4), is given as less, according to McCarter. “According to the Septuagint and a scroll from Qumran (4QSam^a), which probably preserve a superior reading here, he was ‘four cubits and a span,’ or about 6 feet, 9 inches tall–a true giant but not a fairy-tale monster” (ibid.; cf. NRSV text note a, and McKenzie, op. cit., on v. 4). The narrator says, “He [i.e., the Philistine] had a helmet of bronze on his head, and he was armed with a coat of mail; the weight of the coat was five thousand shekels of bronze” (v. 5). Bar-Efrat says, “five thousand shekels [is the equivalent of] approximately 60 kg (about 130 pounds)” (op. cit., on v. 5). The description continues. “He had greaves of bronze (tw,Hon4 tHac4m9, mitschath n^echōšeth) on his legs and a javelin (NOdyK9, kîdôn) of bronze slung between his shoulders” (v. 6). The term hHAc4m9 (mitschāh), “greaves,” occurs only here in the Hebrew Bible (cf. Holladay, Lexicon, s.v. hHAc4m9, mitschāh; cf. the dagger [†], which means “all undisputed instances have been cited”). The translation, “greaves,” is the plural of “greave,” which refers to “leg armor worn below the knee. Usually used in the plural” (The American Heritage Dictionary of the English Language, 1969, s.v. greave). The word NOdyK9 (kîdôn), says Holladay, is “traditionally javelin; but Qumran material suggests short sword for cutting and thrusting, and for hunting, or curved (crescent-shaped) sword” (Lexicon, s.v. NOdyK9, kîdôn). McCarter follows this suggestion. “Javelin (Hebrew kidon) [is] more likely a curved and flat-bladed sword or scimitar (see v. 51)” (op. cit., on v. 6; cf. McKenzie, op. cit., on v. 6). The description of the Philistine’s armor continues. “The shaft of his spear was like a weaver's beam (rOnmA, mānôr), and his spear's head weighed six hundred shekels of iron; and his shield-bearer went before him” (v. 7). The recent Jewish translation renders rOnmA (mānôr) as “bar” (weaver’s bar); Bar-Efrat says, “Like a weaver’s bar [is] a comparison [that] refers either to the size of the shaft or to a loop attached to it to facilitate hurling. In the first case, the weaver’s bar is the beam to which the warp is fastened in a loom; in the second, it denotes the shaft carrying the eyed strings fore separating the threads of the warp” (op. cit., on v. 7). As for the spear’s head that “weighed six hundred shekels of iron,” Bar-Efrat says that is “about 7 kg (15 pounds)” (ibid.). All of that must have represented extremely heavy armor as compared to the Israelites, who, in Samuel’s day had to go to the Philistines for any metal work and products (1 Sam. 13:19-22). According to McKenzie, “The armor described here reflects items from different armies at different times and is designed to give an imposing picture of the Philistine.

But it was the Philistine’s defiant challenge–backed up, of course, by his gigantic size and heavy armor–that struck fear into the hearts of “Saul and all Israel” (v. 11). “He stood and shouted to the ranks of Israel, ‘Why have you come out to draw up for battle? Am I not a Philistine, and are you not servants of Saul? Choose a man for yourselves, and let him come down to me’ ” (v. 8). Goliath sets the terms with more than a little bravado. “If he [the Israelite champion] is able to fight with me and kill me, then we will be your servants; but if I prevail against him and kill him, then you shall be our servants and serve us” (v. 9). What Goliath proposes is a life or death struggle that will bring victory to the winning champion’s army. “Today,” says Goliath, “I defy the ranks of Israel! Give me a man, that we may fight together” (v. 10). And his proud defiance has the desired effect. “When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid” (v. 11).

Acts 10:17-33

Peter Goes to the Home of Cornelius

17 Now while Peter was greatly puzzled about what to make of the vision that he had seen, suddenly the men sent by Cornelius appeared. They were asking for Simon's house and were standing by the gate. 18 They called out to ask whether Simon, who was called Peter, was staying there. 19 While Peter was still thinking about the vision, the Spirit said to him, "Look, three men are searching for you. 20 Now get up, go down, and go with them without hesitation; for I have sent them." 21 So Peter went down to the men and said, "I am the one you are looking for; what is the reason for your coming?" 22 They answered, "Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say." 23 So Peter invited them in and gave them lodging.

The next day he got up and went with them, and some of the believers from Joppa accompanied him. 24 The following day they came to Caesarea. Cornelius was expecting them and had called together his relatives and close friends. 25 On Peter's arrival Cornelius met him, and falling at his feet, worshiped him. 26 But Peter made him get up, saying, "Stand up; I am only a mortal." 27 And as he talked with him, he went in and found that many had assembled; 28 and he said to them, "You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean. 29 So when I was sent for, I came without objection. Now may I ask why you sent for me?"

30 Cornelius replied, "Four days ago at this very hour, at three o'clock, I was praying in my house when suddenly a man in dazzling clothes stood before me. 31 He said, 'Cornelius, your prayer has been heard and your alms have been remembered before God. 32 Send therefore to Joppa and ask for Simon, who is called Peter; he is staying in the home of Simon, a tanner, by the sea.' 33 Therefore I sent for you immediately, and you have been kind enough to come. So now all of us are here in the presence of God to listen to all that the Lord has commanded you to say." (Acts 10:17-33, NRSV)

On August 28, 2008 (Thursday in the week of the Sunday closest to August 24, Year Two), comments were repeated with some editing and supplement from July 12, 2007 (Wednesday in the week of the Sunday closest to July 6, Year One), when comments were repeated from August 31, 2006 (Thursday in the week of the Sunday closest to August 24, Year Two), when they were repeated from July 7, 2005 (Thursday in the week of the Sunday closest to July 6, Year One). The comments are repeated again here with some editing and supplement:

As noted yesterday Cornelius acts on his vision, responding to the angel’s instructions. “When the angel who spoke to him had left, he called two of his slaves and a devout soldier from the ranks of those who served him, and after telling them everything, he sent them to Joppa” (Acts 10:7-8). Peter, on the other hand, comes out of his trance uncertain for the moment about the meaning, “greatly puzzled about what to make of the vision that he had seen” (v. 17a). But he soon learns more, for “suddenly the men sent by Cornelius appeared. They were asking for Simon’s house and were standing by the gate” (v. 17b). These messengers “called out to ask whether Simon, who was called Peter, was staying there” (v. 18). Peter does not respond to this call, but rather to a word from the Spirit. “While Peter was still thinking about the vision, the Spirit said to him, ‘Look, three men are searching for you. Now get up, go down, and go with them without hesitation; for I have sent them’ ” (vv. 19-20). According to Christopher R. Matthews, “the Spirit’s message obliquely refers to Cornelius’s vision and is reminiscent of the coordinated visions of Ananias and Paul in ch. 9” (NOAB, 3^rd ed., augmented, 2007, on Acts 10:19-20).

“So Peter went down to the men,” says Luke, “and said, ‘I am the one you are looking for; what is the reason for your coming?’ ” (v. 21). The messengers’ answer explains that Cornelius was directed to send for him. “Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say” (v. 22). According to Beverly Roberts Gaventa, the words “the whole Jewish nation” provide an additional testimony to Cornelius’s righteousness, see v. 2” (HarperCollins Study Bible, rev. ed., 2006, on Acts 10:22). At that, Peter welcomes the visitors. “So Peter invited them in,” we are told, “and gave them lodging” (v. 23a). We note that the guest in Simon the Tanner’s house welcomes other guests!–surely with the Tanner’s permission. “Peter,” says Matthews, “is prepared to associate with Gentiles” (op. cit., on v. 23).

“The next day,” we are told, Peter “got up and went with them [i.e., Cornelius’s messengers], and some of the believers from Joppa accompanied him” (v. 23b). These who accompanied Peter to the house of Cornelius will serve as witnesses of this momentous occasion (cf. vv. 45-46). After a two-day journey, on “the following day, they came to Caesarea” (v. 24a). Given the preparation by his heavenly vision, “Cornelius was expecting them and had called together his relatives and close friends” (v. 24b). Peter found Cornelius very receptive, in fact, “falling at his feet,” [he] worshiped him” (v. 25). Paul and Barnabas were later taken for Zeus and Hermes by the people of Lystra (Acts 14:11-13), but as one attracted to the religion of Judaism, including its monotheism, Cornelius would not make that mistake. Even so, Peter says, “Stand up; I am only a mortal” (v. 26). When they enter finding “that many had assembled (v. 27), Peter begins to realize (or to express his realization) of the meaning of his vision:

You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean. So when I was sent for, I came without objection. Now may I ask why you sent for me? (Acts 10:28-29, NRSV)

If God has “cleansed” the Gentiles, who is Peter that he should call them unclean (v. 28, cf. v. 15). Gaventa says,

Peter’s statement that Jews were not allowed to associate with . . . a Gentile sharply exaggerates Jewish law, which, if observed, could render social interaction with Gentiles difficult but not impossible. Especially in the Diaspora, many Jews and Gentiles would have had extensive contact. Peter’s conclusion that no one should be called profane or unclean solves the riddle of his dream (vv. 9-16)and paves the way for his sermon (vv. 34-43 and for the practice of full hospitality toward Gentiles. (op. cit., on v. 28)

Cornelius in turn explains his vision. ““Four days ago at this very hour, at three o’clock, I was praying in my house when suddenly a man in dazzling clothes stood before me. He said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. Send therefore to Joppa and ask for Simon, who is called Peter; he is staying in the home of Simon, a tanner, by the sea’ ” (vv. 30-32). Matthews reminds us of his earlier comment (on v. 3), that “about three o’clock [was] the time of afternoon prayer (3:1)” (op. cit. on 10:3). Cornelius continues, explaining his response and the present gathering of people. “Therefore I sent for you immediately, and you have been kind enough to come. So now all of us are here in the presence of God to listen to all that the Lord has commanded you to say” (v. 33). But what Peter has to say and its results are in tomorrow’s reading.

Luke 24:36-53

36 While they were talking about this, Jesus himself stood among them and said to them, "Peace be with you." 37 They were startled and terrified, and thought that they were seeing a ghost. 38 He said to them, "Why are you frightened, and why do doubts arise in your hearts? 39 Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have." 40 And when he had said this, he showed them his hands and his feet. 41 While in their joy they were disbelieving and still wondering, he said to them, "Have you anything here to eat?" 42 They gave him a piece of broiled fish, 43 and he took it and ate in their presence.

44 Then he said to them, "These are my words that I spoke to you while I was still with you–that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled." 45 Then he opened their minds to understand the scriptures, 46 and he said to them, "Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, 47 and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high."

50 Then he led them out as far as Bethany, and, lifting up his hands, he blessed them. 51 While he was blessing them, he withdrew from them and was carried up into heaven. 52 And they worshiped him, and returned to Jerusalem with great joy; 53 and they were continually in the temple blessing God. (Luke 24:36-53)

On July 12, 2007 (Thursday in the week of the Sixth Sunday after Pentecost, references for the week of the Sunday closest to July 6, Year One), comments were combined with some editing from July 7, 2005 (Thursday in the week of the Sunday closest to July 6, Year One), and some supplement from comments used on recent Easter Sundays (March 27, 2005; April 16, 2006; and April 8, 2007). The combined comments are repeated here with editing and supplement:

In the first paragraph of today’s reading (Lk. 24:36-43), Luke presents some elements similar to those in John’s account of Jesus’ appearance to the disciples when Thomas was absent (Jn. 20:19-23). These accounts are compared in the following table. For the place of these appearances in the overall account of Jesus’ resurrection appearances, see the separate file, The Resurrection. Luke does not take note of Thomas’s absence here, nor does he report the subsequent occasion when Thomas was present (Jn. 20:24-29).

Just as each of the Evangelists begins his Gospel with distinctive content and emphasis, so do they end their Gospels in characteristic ways. Matthew begins with the genealogy of Jesus (Mt. 1:2-17), to establish the descent of Jesus from Abraham and David; Mark with the theme, “The beginning of the good news of Jesus Christ, the Son of God” (Mk. 1:1) , followed by a swiftly moving narrative; Luke with reference to his sources (as a good historian) (Lk. 1:1-4), though details of the infancy narratives also characterize Matthew and Luke respectively; John with a prologue that presents his theology in a nutshell, as it were. Today’s reading from Luke closes his “Volume I,” with an account of the Ascension that links to his account of the Ascension at the beginning of “Volume II” (Acts 1:9-10). Luke record Jesus’ instructions about the mission of the apostles and the church in some detail (Lk. 24:47-48), and the anticipation of Pentecost (v. 49), link directly to Acts as well.

At the end of yesterday’s reading we found that the two disciples who talked with Jesus on the road to Emmaus had returned to Jerusalem and rejoined the eleven disciples (Lk. 24:43). Each group had news for the other. The eleven were saying “The Lord has risen indeed, and he has appeared to Simon!” (v. 34). And those from Emmaus “told what had happened on the road, and how he had been made known to them in the breaking of the bread” (v. 35).

So, as today’s reading begins, we find Jesus joining the group. “While they were talking about this,” says Luke, “Jesus himself stood among them and said to them, ‘Peace be with you’ ” (v. 36). David L. Tiede, revised by Christopher R. Matthews, calls “Peace be with you a conventional Jewish greeting [cf. MOlwA, šālôm], but also a sign of the kingdom (see 1:;;;79; 2:14, 29; 7:50;; 8:48; 19:38, 42; Acts 10:36; see also Jn. 20:19, 26)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 24:36). As Tiede and Matthews indicate, the same greeting, “Peace be with you,” appears in John 20:19 as well. This account of Jesus meeting with his disciples (Lk. 24:36-43 has other details in common with the appearance of the resurrected Lord in John 20:19-23, for example, his unexpected entrance. In Luke’s account, the disciples “were startled and terrified, and thought they were seeing a ghost” (Lk. 24:37). In John’s account, since “the doors of the house where the disciples had met were locked for fear of the Jews” (Jn. 20:19), they must have been startled by his appearance. Only in Luke does Jesus ask, “Why are you frightened, and why do doubts arise in your hearts? (Lk. 24:38). But in both Gospels, Jesus proves his identity by showing the disciples his hands. “Look at my hands and my feet,” says Jesus, according to Luke; “see that it is I myself” (Lk. 24:39a). And since they have at first taken him for a ghost, he adds, “Touch me and see; for a ghost does not have flesh and bones as you see that I have” (v. 39b). In John’s account, the simple statement that “he showed them his hands and his side” (Jn. 20:20a) is enough to prove his identity, for “then the disciples rejoiced wh4een they saw the Lord” (v. 20b). Luke’s account continues with the proof of Jesus’ identity. It is repeated that “he showed them his hands and his feet” (Lk. 24:40). And if any further proof were needed, he asks for food (v. 41), which, “when they gave him a piece of broiled fish . . . he took it and ate it in their presence” (vv. 42-43). According to Tiede and Matthews, “Eating the broiled fish emphasizes again the reality of the resurrection (see also 8:55; Jn. 21:9-14).

In John’s account, Jesus turns to the mission of the disciples. The Great Commission (Mt. 28:19-20) is reduced here to a few words: “As the Father has sent me, so I send you” (Jn. 20:21b), but these words echo Jesus repeated claim to have himself been sent by the Father (3:17, 34; 5:23, 30, 37, 38 and so forth). He bestows the Holy Spirit on the disciples by breathing on them, and enlists them in the mission of leading people to forgiveness of sins. Some see here a kind of Johannine “Pentecost” here. When Jesus says, “Peace be with you. As the Father has sent me, so I send you,” he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (vv. 22-23).

It’s almost as though John collapses Jesus’ words to Peter at Caesarea Philippi (Mt. 16:18-19), or better, the same promises to all the disciples (Mt. 18:18), into the “Great Commission” (Mt. 28:19-20), and Pentecost (Acts, chap. 2) in this one scene. For Luke, of course, Pentecost is the apex of a special emphasis on the Holy Spirit in the ministry of Christ through the Gospel and of the Apostles through the Book of Acts. It seems evident to me that the work of “binding” and “loosing,” that is, of carrying out a ministry in which people receive God’s gracious forgiveness–though the possibility that some will refuse and reject remains–is the work of the whole Christian Community. The Greek words for “you” in Matthew 18:18 (hymin, and the verb endings) are plural, and the same applies to the words for “you” in John 20:21-23 and in Luke 24:48-49.

Luke’s version of Jesus’ last words in the Gospel (cf. Acts 1:4-5, 7-8) continues (Lk. 24:43-49), with no parallel passage as such in the other Gospels. Jesus repeats the theme of the fulfillment of prophecy emphasized earlier on the way to Emmaus. “Then, he said to them, ‘These are my words that I spoke to you while I was still with you--that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled’ ” (v. 44). “Then,” says Luke, “he opened their minds to understand the scriptures” (v. 45; cf. v. 27), “and he said to them, ‘Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem” (vv. 46-47; cf. Jn. 20:23). According to Tiede and Matthews, “Repentance and forgiveness of sins is the substance of the mission in Acts 2:38. On going to all nations, beginning from Jerusalem, see Acts 1:8; see also Lk. 2:32; Acts 13:46-48” (ibid., on v. 47). “You are witnesses,” says Jesus, “of these things” (Lk. 24:48). “The role of the apostles,” say Tiede and Matthews, “is to be witnesses (see Acts 1:8, 22; 10:39-43)” (ibid., on v. 48). According to NRSV text note e, another punctuation of verses 47-48 would end the sentence with nations (v. 47), and make the following statement say, “Beginning from Jerusalem you are witnesses . . .” This would especially anticipate Acts 1:8. And the next promise anticipates Pentecost. “And see,” says Jesus, “I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high” (v. 49). Marion Lloyd Soards says, the words “power from on high . . . allude to the energy of the Spirit of God referred to in Joel 2:28-32 (cf. Acts 2:;1-21). The new age has begun, but its power is not yet fully realized” (NOAB, 3^rd ed., augmented, 2007, on Lk. 24:49).

Apart from reference in the longer ending of Mark (Mk. [16:19] ), Luke’s Gospel is the only one that describes the ascension of Jesus (Lk. 24:50-53), but for him it is so important that he provides another account of the ascension at the beginning of Acts (1:1-8). “Then,” says Luke, “he led them out as far as Bethany, and, lifting up his hands, he blessed them” (Lk. 24:50). This puts the site of the ascension in a familiar place for Jesus. According to Mary K. Milne, Bethany was

a village on the lower eastern slope of the Mount of Olives (Mark. 11:1; Luke 19;29), about fifteen stadia (appr9oximately two miles) east of Jerusalem (John 11:18), where Jesus visited his friends, Mary, Martha, and Lazarus (Luke 10:38-42; John 12:1-8; cf. Matt. 21:;17; Mark 11:11, raised Lazarus from the dead (John 11:1-44; and was anointed in the home of Simon the Leper (Matt. 26:6-13; Mark 14:3-9; cf. Luke 7:36-50. Jesus’ triumphal entry into Jerusalem began here (Mark 11:1-11; Luke 19:28-38). (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Bethany)

“While he [i.e., Jesus] was blessing them [i.e., the disciples], he withdrew from them and was carried up into heaven” (Lk. 24:51). Tiede and Matthews point out that “Jesus’ exaltation into heaven is narrated in greater detail in Acts 1:1-11” (op. cit., on v. 51). “And they worshiped him,” says Luke, “and returned to Jerusalem with great joy; and they were continually in the temple blessing God” (vv. 52-53). “The return to Jerusalem again places the followers of Jesus at the temple (see 1:8-23; 2:22-51; 19:45-21:38; Acts 2:46; 3:1; 5:42), involved with the prayers of Israel” (ibid., on vv. 52-53).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net