2 Samuel 18:19-33

David is Told that Absalom is Dead, and Mourns the Loss of his Son

19 Then Ahimaaz son of Zadok said, "Let me run, and carry tidings to the king that the LORD has delivered him from the power of his enemies." 20 Joab said to him, "You are not to carry tidings today; you may carry tidings another day, but today you shall not do so, because the king's son is dead." 21 Then Joab said to a Cushite, "Go, tell the king what you have seen." The Cushite bowed before Joab, and ran. 22 Then Ahimaaz son of Zadok said again to Joab, "Come what may, let me also run after the Cushite." And Joab said, "Why will you run, my son, seeing that you have no reward for the tidings?" 23 "Come what may," he said, "I will run." So he said to him, "Run." Then Ahimaaz ran by the way of the Plain, and outran the Cushite.

24 Now David was sitting between the two gates. The sentinel went up to the roof of the gate by the wall, and when he looked up, he saw a man running alone. 25 The sentinel shouted and told the king. The king said, "If he is alone, there are tidings in his mouth." He kept coming, and drew near. 26 Then the sentinel saw another man running; and the sentinel called to the gatekeeper and said, "See, another man running alone!" The king said, "He also is bringing tidings." 27 The sentinel said, "I think the running of the first one is like the running of Ahimaaz son of Zadok." The king said, "He is a good man, and comes with good tidings."

28 Then Ahimaaz cried out to the king, "All is well!" He prostrated himself before the king with his face to the ground, and said, "Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king." 29 The king said, "Is it well with the young man Absalom?" Ahimaaz answered, "When Joab sent your servant, I saw a great tumult, but I do not know what it was." 30 The king said, "Turn aside, and stand here." So he turned aside, and stood still.

31 Then the Cushite came; and the Cushite said, "Good tidings for my lord the king! For the LORD has vindicated you this day, delivering you from the power of all who rose up against you." 32 The king said to the Cushite, "Is it well with the young man Absalom?" The Cushite answered, "May the enemies of my lord the king, and all who rise up to do you harm, be like that young man."

33 The king was deeply moved, and went up to the chamber over the gate, and wept; and as he went, he said, "O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!" (2 Samuel 18:19-33, NRSV)

On August 22, 2007 (Wednesday in the week of the Twelfth Sunday after Pentecost, references for the week of the Sunday closest to August 17, Year One), comments were repeated with editing and supplement from August 17, 2005 (Wednesday in the week of the Sunday closest to August 17, Year One); the revised comments are repeated here:

Ahimaaz was helpful to David’s side during the time of Absalom’s revolt. The priests Zadok and Abiathar were to remain in Jerusalem with their sons Ahimaaz and Jonathan as David’s secret agents (2 Sam. 15:27-28, 35-36), and at the appropriate time the sons–at their own peril, hiding for a while in a well–carried a necessary warning to David (17:15-22). When the tide of the battle turned in favor of David, Ahimaaz was eager to be the messenger again and inform David. “Let me run,” he says, “and carry tidings to the king that the LORD has delivered him from the power of his enemies” (18:19). Joab denies him permission to run at first. “You are not to carry tidings today; you may carry tidings another day, but today you shall not do so, because the king's son is dead” (v. 20). According to Steven L. McKenzie, Joab doesn’t want Ahimaaz to deliver the news of victory “because he knows that Absalom’s death will not be welcome news to David” (NOAB, 3^rd ed., augmented, 2007, on vv. 19-20). He gives this assignment to an unnamed “Cushite,” saying, “Go, tell the king what you have seen” (v. 21), who bows before Joab and departs running with the message. According to Denis Baly, Cush is the Hebrew term for “Ethiopia” or Nubia. It is “the ancient name of the Nile valley region between the first and second cataracts south of Aswan. At the height of Ethiopian power, however, the name denoted an area reaching as far as the junction of the Blue Nile and White Nile at Khartoum(not to be confused with modern Ethiopia, i.e., Abyssinia)” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Ethiopia). Steven L. McKenzie says that “Joab refuses [Ahimaaz] because he knows that Absalom’s death will not be welcome news to David” (op. cit., on 2 Sam18:19-20). P. Kyle McCarter Jr., apparently anticipating the fact than when Ahimaaz does come to David, he doesn’t know what has happened to Absalom (v. 29), suggests another motive for Joab. “Joab knows that if he tells Ahimaaz, who has always been loyal to David’s wishes, that Absalom has been slain despite David’s request to the contrary (see v. 5), Ahimaaz will make an unfavorable report to the king” (HarperCollins Study Bible, rev. ed., 2006, on 2 Sam. 18:20-21). But Ahimaaz persists, saying again to Joab, “Come what may, let me also run after the Cushite” (v. 22a). “Why will you run, my son,” asks Joab, “seeing that you have no reward for the tidings?” (v. 22b). “Come what may,” says Ahimaaz, “I will run” (v. 23a),

So, with Joab’s permission, Ahimaaz runs “by way of the plain, and [outruns] the Cushite” (v. 23b). P. Kyle McCarter envisions a run from the scene of the battle, the forest of Ephraim (Mahanaim?), “by the way of the plain,” as “by way of “the lower Jordan Valley–the roughest but shortest route to Jerusalem” (on v. 23). But the last location given for David is Mahanaim (17:24, 27), and he will be brought back to Jerusalem later (19:11-18). So Shimon Bar-Efrat, who also defines “The Plain” as “the Jordan Valley,” correctly locates David at Mahanaim at this point. “The narrative’s point of view leaps to Mahanaim where David is anxiously waiting for news from the battlefield. Cities in biblical times often had two gates one after another, which were connected by a short fortified passageway” (The Jewish Study Bible, 2004, on 2 Sam. 18:23, 24).

In any event, as “David was sitting between the two gates,” the sentinel has a glimpse of the first runner in the distance. He went up to the roof of the gate by the wall, and when he looked up, he saw a man running alone” (v. 24). When the king is told, he says, “If he is alone, there are tidings in his mouth.” And the runner “drew near” (v. 25). Then the sentinel sees another runner, and when he reports to the king through the gatekeeper, David responds, “He also is bring tidings” (v. 26). When the sentinel identifies Ahimaaz by his running, David responds with hope. “He [Ahimaaz] is a good man, and comes with good tidings” (v. 27). At first, this hopeful expectation seems confirmed, because Ahimaaz cries “out to the king, ‘All is well!’ ” and prostrates himself before the king (v. 28a). The news is good, so far as it goes. Ahimaaz says, “Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king” (v. 28b). But David asks about Absalom, “Is it well with the young man Absalom?” (v. 29a), and Ahimaaz has no answer. “When Joab sent your servant, I saw a great tumult, but I do not know what it was” (v. 29b). “Ahimaaz,” says McKenzie, “apparently does not know that Absalom is dead” (on v. 29). Bar-Efrat suggests that “Ahimaaz evades David’s question” (on v. 29). So David dismisses Ahimaaz. “Turn aside, and stand here,” he says to Ahimaaz, and Ahimaaz does so (v. 30).

When the Cushite arrives, his first report is similar to that of Ahimaaz. “Good tidings for my lord the king! For the LORD has vindicated you this day, delivering you from the power of all who rose up against you” (v. 31, cf. v. 28). But David has the same question for the Cushite, the first and only question for each runner. “Is it well with the young man Absalom?” (v. 32a, cf. v. 29a). And while the Cushite tries to dress up the message, he nevertheless tells the truth. “May the enemies of my lord the king, and all who rise up to do you harm, be like that young man” (v. 32b). “The Cushite’s reply is indirect,” says Bar-Efrat, “but unambiguous, hinting that Absalom was a rebel” (on v. 32). This answer sends David “up to the chamber over the gate” weeping as he went, saying, “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!” (v. 33). According to Bar-Efrat, “David’s personal lament, unlike the public laments for Saul and Jonathan (1:19-27) and for Abner (3:33-34), consists mainly of short cries, repeating the beloved’s name over and over again” (on 19:1 NJPS = Heb. = 18:33 NRSV).

A number of years ago the British actor Richard Burton was being interviewed on Merv Griffin’s television program. He told about Phillip Burton, his step-father’s training him to be an actor by having him memorize and recite from Shakespeare and from the Bible. At David Frost’s urging, Richard Burton was persuaded to provide an example, which he did by reciting this passage, beginning with the sending of the runners (18:19), with energy and passion, building up to the pathos of David’s lament, “O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!” (18:33 AV/KJV).

Acts 23:23-35

Paul is Transferred from Jerusalem to Caesarea

23 Then he summoned two of the centurions and said, "Get ready to leave by nine o'clock tonight for Caesarea with two hundred soldiers, seventy horsemen, and two hundred spearmen. 24 Also provide mounts for Paul to ride, and take him safely to Felix the governor." 25 He wrote a letter to this effect:

26 "Claudius Lysias to his Excellency the governor Felix, greetings. 27 This man was seized by the Jews and was about to be killed by them, but when I had learned that he was a Roman citizen, I came with the guard and rescued him. 28 Since I wanted to know the charge for which they accused him, I had him brought to their council. 29 I found that he was accused concerning questions of their law, but was charged with nothing deserving death or imprisonment. 30 When I was informed that there would be a plot against the man, I sent him to you at once, ordering his accusers also to state before you what they have against him."

31 So the soldiers, according to their instructions, took Paul and brought him during the night to Antipatris. 32 The next day they let the horsemen go on with him, while they returned to the barracks. 33 When they came to Caesarea and delivered the letter to the governor, they presented Paul also before him. 34 On reading the letter, he asked what province he belonged to, and when he learned that he was from Cilicia, 35 he said, "I will give you a hearing when your accusers arrive." Then he ordered that he be kept under guard in Herod's headquarters. (Acts 23:23-35, NRSV)

On October 8, 2008 (Wednesday in the week of the Sunday closest to October 5, Year Two), comments were repeated from August 22, 2007 (Wednesday in the week of the Sunday closest to August 17, Year One), when comments were repeated with editing and supplement from October 11, 2006 (Wednesday in the week of the Sunday closest to October 5, Year Two), when comments were combined with minor revision from comments on October 6, 2004 (Wednesday of the week of the Sunday closest to October 5, Year Two) and those of August 17, 2005 (Wednesday of the week of the Seventh Sunday after Pentecost, Year One). The combined and revised comments are repeated here:

In yesterday’s reading, we learn of a plot by more than forty Jews to kill Paul (Acts 20:12-15). Having failed to get a judgment against Paul from either the Roman tribune or the Jewish Council, these enemies of Paul attempt to take matters into their own hands, But a nephew of Paul learns about the planned ambush and informs Paul (v. 16), who informs the Romans (vv. 17-21), and plans are made to protect Paul. The nephew is to tell noone else (v. 22). Two centurions are ordered to make preparations to transfer Paul from Jerusalem to custody in Caesarea Maritima. “Get ready to leave by nine o’clock tonight for Caesarea,” the tribune says to the centurions, “with two hundred soldiers, seventy horsemen, and two hundred spearmen” (v. 23). He adds, “Also provide mounts for Paul to ride, and take him safely to Felix the governor” (v. 24). According to Mary K. Milne, “Herod [the Great] built a magnificent new city and port on the site” of what was “originally a small fortified Phoenician anchorage named Strabo’s Tower.” Herod “named it Caesarea Maritima in honor of Octavian, now Caesar Augustus,” and it became “the capital of Roman government in Palestine for over six hundred years, serving as the seat of the Roman governors of the Roman governors of the province of Judea and headquarters for the Roman legions stationed in the province” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Caesarea). It was there where, according to Allan J. McNichol, Antonius Felix served as “Roman procurator of Judea (ca. A.D. 52-59)” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Felix, Antonius).

The tribune wrote a letter of explanation for the governor (v. 25), which Luke quotes at length. From the letter’s salutation, we learn the tribune’s name: “Claudius Lysias to his Excellency the governor Felix, greetings” (v. 26). McNicol adds that, “According to the historians Tacitus and Josephus, he [Felix] was brutal in his rule. He owed his position to his influential brother Pallas, but, because of immorality and incompetence, he was eventually replaced” (ibid.). The body of the letter reports the circumstances. “This man was seized by the Jews and was about to be killed by them, but when I had learned that he was a Roman citizen, I came with the guard and rescued him” (v. 27). The tribune reports his effort to learn the charge against Paul. “Since I wanted to know the charge for which they accused him, I had him brought to their council” (v. 28). From that he learned that it was not a matter of Roman, but of Jewish, law. “I found that he was accused concerning questions of their law, but was charged with nothing deserving death or imprisonment” (v. 29). Christopher R. Matthews observes that, “As was the case with Jesus (Lk. 23:4, 14-16, 20-25), Romans find no serious charges (v. 29; cf. 18:14-16)” (NOAB, 3^rd ed., augmented, 2007, on Acts 23:27-30). The letter reports the plot. “When I was informed that there would be a plot against the man, I sent him to you at once, ordering his accusers also to state before you what they have against him” (v. 30). According to Beverly Roberts Gaventa, the tribune’s letter to the governor (procurator) Felix “delicately omits his involvement in Paul’s mistreatment (see 21:31-38; 22:24-29). Although Lysias is protecting Paul from his enemies, he is also protecting himself” (HarperCollins Study Bible, rev. ed., 2006, on Acts 23:26).

The letter is of interest as an example of a letter recorded in the New Testament between non-Christian persons. It uses the standard greeting form: “Claudius Lysias to his Excellency the governor Felix, greetings” (v. 26). By naming himself first, the tribune shows that he regards himself as at least the equal of Felix, if not his superior. In a letter addressed to someone clearly superior to himself, such as the emperor (Nero), the tribune would have named the addressee first. The word “greetings” (caivrein, chairein) is the standard greeting form, comparable to our “Dear _____.” Paul usually gives the greeting a theological cast, “Grace [cavriV, charis, related to caivrein, chairein] to you and peace [eijrhvnh (eirēnē) = MOlw! (šalōm)]. Among the New Testament Epistles, only James uses the standard greeting form caivrein (chairein) (Jas. 1:1), which also appears in the letter which James composed for Gentile Christians about the decision of the Jerusalem Conference (Acts 15:23).

The soldiers follow instructions and take Paul “during the night to Antipatris” (v. 31), a little short of halfway to Caesarea, but apparently beyond the immediate danger. “The next day they let the horsemen go on with him [Paul], while they returned to the barracks” (v. 32). Upon arrival in Caesarea, Paul and the letter are presented to Felix (v. 33). Felix reads the letter, and asks about Paul’s province, “and when he learned that he was from Cilicia, he said, ‘I will give you a hearing when your accusers arrive’ ” (vv. 34, 35a). The governor orders “that he be kept under guard in Herod’s headquarters” (v. 35). According to Matthews, that would be the palace built by Herod the Great, now “occupied by the Roman governors in Palestine” (op. cit., on v. 35).

Things seem to be looking up for Paul, better at least than they were looking in Jerusalem. He does not yet anticipate the governor’s two-year delay in dealing with him, due in part, suggests Luke, to Felix’s desire for a bribe (24:25-27, esp. v. 26). But we know that the Lord preserved Paul for further ministry in Rome and probably elsewhere. Of one of his imprisonments, perhaps at Rome, perhaps earlier, Paul said that it “has actually helped to spread the gospel, so that it has become known . . . that my imprisonment is for Christ” (Phil. 1:12-13).

Mark 12:13-27

On Paying Taxes to the Emperor

13 Then they sent to him some Pharisees and some Herodians to trap him in what he said. 14 And they came and said to him, "Teacher, we know that you are sincere, and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth. Is it lawful to pay taxes to the emperor, or not? 15 Should we pay them, or should we not?" But knowing their hypocrisy, he said to them, "Why are you putting me to the test? Bring me a denarius and let me see it." 16 And they brought one. Then he said to them, "Whose head is this, and whose title?" They answered, "The emperor's." 17 Jesus said to them, "Give to the emperor the things that are the emperor's, and to God the things that are God's." And they were utterly amazed at him. (Mark 12:13-17, NRSV)

The Sadducees’ Question

18 Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, 19 "Teacher, Moses wrote for us that if a man's brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. 20 There were seven brothers; the first married and, when he died, left no children; 21 and the second married the widow and died, leaving no children; and the third likewise; 22 none of the seven left children. Last of all the woman herself died. 23 In the resurrection whose wife will she be? For the seven had married her."

24 Jesus said to them, "Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? 27 He is God not of the dead, but of the living; you are quite wrong." (Mark 12:18-27, NRSV)

On February 19, 2009 (Thursday in the week of the Sixth Sunday after the Epiphany, Year One), comments were based on comments on Mark 12:13-17 of August 17, 2005 (Wednesday in the week of the Sunday closest to August 17, Year One), on comments of August 22, 2007 (Wednesday in the week of the Sunday closest to August 17, Year One), and on comments on Mark 12:18-27 of March 29, 2008 (Saturday of Easter Week, Year Two), and earlier comments as noted there. The comments of February 19, 2009 are repeated here with editing and supplement. For parallel accounts, see the separate file, On Tribute and the Resurrection.

On Paying Taxes to the Emperor

Earlier, Jesus has been challenged by “the chief priests, the scribes and the elders” (Mk. 11:27; Lk. 20:1; Mt. 21:23a, not mentioning ‘the scribes’). They asked him, “By what authority are you doing these things? Who gave you authority to do them” (Mk. 11:28; cf. Mt. 21:23b; Lk. 20:2). Their reference was especially to the Cleansing of the Temple (Mk. 11:15-17; Mt. 21:12-13; Lk. 19:45-46). In response, Jesus presented them with a loaded question. “Did the baptism of John come from heaven, or was it of human origin?” (Mk. 11:30, cf. Mt. 21:25; Lk. 20:4). Now in a kind of reversal, their emissaries, some Pharisees and some Herodians (Mk. 12:13), disciples of the Pharisees, sent by “the Pharisees” (Mt. 22:15-16), or “spies” (Lk. 20:20), come with the intention to trap Jesus, but open with insincere flattery. “Teacher, we know that you are sincere and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth” (Mk. 12:14a; cf. Mt. 22:16b; Lk. 20:21). Their loaded question follows. ““Is it lawful to pay taxes to the emperor, or not?” (Mk. 12:14b; Mt. 22:17; Lk. 20:22). But Jesus’ response is also “loaded.” He knows “their hypocrisy” (uJpovkrisin, hypocrisin, Mk. 12:15a), or “their craftiness” (panourgivan, panourgian, Lk. 20:23). In Matthew, “Jesus, aware of their malice (ponhrivan, ponarian), said, ‘Why are you putting me to the test, you hypocrites?’ ” (Mt. 22:18). He asks for “a denarius” (Mk. 12:15b; Lk. 20:24), or “the coin used for the tax,” which turns out to be “a denarius” (Mt. 22:19). When Jesus asks about the image on the coin, “Whose head is this, and whose title?” they respond, “The emperor’s” (Mk. 12:16; Mt. 22:20-21; Lk. 20:24). A former student of mine, the Rev. Dr. Susan Scott, pointed out to me that they condemned themselves by having the coin which bore the emperor’s image. According to Richard A. Horsley,

In strict adherence to the law of Moses, supposedly advocated by the Pharisees themselves, it was not lawful because God was their exclusive sovereign. Yet the Romans treated nonpayment of tribute as rebellion. Turning the trick question back upon the questioners, Jesus exposes their own collaboration with the Romans by asking them to show him a coin–literally forcing their hand. (Richard A. Horsley, NOAB, 3^rd ed., on Mk. 12:14, 16)

C. Clifton Black and Adela Yarbro Collins say, “The use of the simple name Caesar, which, without the addition of a specific name like Augustus or Tiberius, applied to all the emperors, allows the story to be applied to Mark’s audience as well as to those questioning Jesus and the crowd within the narrative” (HarperCollins Study Bible, rev. ed., 2006, on Mk. 12:16). So Jesus, already having the upper hand, avoids the trap. “Give to the emperor the things that are the emperor’s and to God the things that are God’s” (Mk. 12:17a; cf. Mt. 22:21; Lk. 20:25). “And,” says Mark, “they were utterly amazed at him” (Mk. 12:;17b; cf. Mt. 22:22; Lk. 20:26). They had no answer for Jesus’ question, but he had an answer for theirs that evaded the force of their “hypocrisy” and their “test” (v. 15). Luke brings closure to the story by pointing out that “they were not able in the presence of the people to trap him by what he said” (v. 26).

The Question about the Resurrection

The question about the tribute, attributed to “the Pharisees” (Mt. 22:15) or “some Pharisees and some Herodians” (Mk. 12:13), is followed by a question from “some Sadducees” (Mk. 12:18; Mt. 22:23; Lk. 20:27). Matthew and Luke point out the basis of the question. Luke defines the Sadducees as “those who say there is no resurrection (Lk. 20:27). Matthew says “some Sadducees came to him, saying there is no resurrection,” thus indicating the basis for their question. This account shows minor wording variations among the three Gospels (Mt. 22:23-33; Mk. 12:18-27; Lk. 20:27-40) but little difference of substance. The question put to Jesus is based on a hypothetical case, with a ruling about “levirate marriage” from the Pentateuch. “Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother” (Mk. 12:19, citing Gen. 38:8; Deut. 25:5; cf. Mt. 22:24; Lk. 20:28). The citations are not exact, but essentially similar. And so are the versions of the hypothetical case. “There were seven brothers,” they say; the first married and, when he died, left no children; and the second married the widow and died, leaving no children; and the third likewise; none of the seven left children. Last of all the woman herself died” (Mk. 12:20-22; cf. Mt. 22:25-27; Lk. 20:29-32). In the Sadducees question, they ask: “In the resurrection whose wife will she be? For seven had married her” (Mk. 12:23; cf. Mt. 22:28; Lk. 20:33). In Mark’s account, Jesus responds with a rhetorical question. “Is not this the reason you are wrong, that you know neither the scriptures nor the power of God?” (Mk. 12:24). Matthew’s version is a statement. “You are wrong, because you know neither the scriptures nor the power of God” (Mt. 22:29). And according to Mark, Jesus continues: “For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven” (Mk. 12:25). Matthew’s version is similar, with a brief addition. “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven” (Mt. 22:30). Luke elaborates this part. “Jesus said to them, "Those who belong to this age marry and are given in marriage; but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage. Indeed they cannot die anymore, because they are like angels and are children of God, being children of the resurrection” (Lk. 20:34-36).

Then Jesus directly challenges the assumption behind the Sadducees’ question. They were what we might call “strict constructionists” in reference to the Torah, the Law of Moses. In their view, the doctrine of the resurrection of the dead was not taught in the Torah (i.e. in the Pentateuch, Genesis through Deuteronomy), and so they did not accept that doctrine. But Jesus’ answer was on target. “And as for the dead being raised,” he says,” have you not read in the book of Moses, in the story about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?” (Mk. 12:26; cf. Mt. 22:31, 32a). Jesus draws the conclusion: “He is God not of the dead, but of the living; you are quite wrong” (Mk. 12:27; cf. Mt. 22:32b, omitting the last words, “you are quite wrong”). Although the Patriarchs had died many years before Moses was born, God says they were (and are) “living.” Again, Luke elaborates in his own wording, but making the same point with assertions rather than the rhetorical question, “Have you not read . . . ?” “And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. Now he is God not of the dead, but of the living; for to him all of them are alive” (Lk. 20:37-38). And where Matthew reports the crowd’s astonishment “at his teaching” (Mt. 22:33), Luke reports that “some of the scribes answered, ‘Teacher, you have spoken well.’ For they no longer dared to ask him another question” (Lk. 20:37-38). With that, Luke brings the series of questions from opponents to a close. We note that Luke reports the question about the greatest commandment (Mk. 12:28-33; Mt. 22:34-40) in an earlier context (Luke 10;25-28). After the question about the greatest commandment, Mark says, “After that no one dared to ask him any question” (Mk. 12:34b; cf. Mt. 22:46; Lk. 20:38). This comment applies in each Gospel to the preceding series of challenging questions, though Jesus responds with his own challenging question (Mk. 12:35-37; Mt. 22:41-46; Lk. 20:41-44). The scribes who praise Jesus (Lk. 20:39) are to be distinguished from the Sadducees who first raised the question about the seven brothers who married the same woman.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net