1 Kings 7:51-8:21

            Construction of the Temple is Completed

51 Thus all the work that King Solomon did on the house of the LORD was finished. Solomon brought in the things that his father David had dedicated, the silver, the gold, and the vessels, and stored them in the treasuries of the house of the LORD.

            The Ark of the Covenant is Brought to the Temple

8:1 Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. 2 All the people of Israel assembled to King Solomon at the festival in the month Ethanim, which is the seventh month. 3 And all the elders of Israel came, and the priests carried the ark. 4 So they brought up the ark of the LORD, the tent of meeting, and all the holy vessels that were in the tent; the priests and the Levites brought them up. 5 King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. 6 Then the priests brought the ark of the covenant of the LORD to its place, in the inner sanctuary of the house, in the most holy place, underneath the wings of the cherubim. 7 For the cherubim spread out their wings over the place of the ark, so that the cherubim made a covering above the ark and its poles. 8 The poles were so long that the ends of the poles were seen from the holy place in front of the inner sanctuary; but they could not be seen from outside; they are there to this day. 9 There was nothing in the ark except the two tablets of stone that Moses had placed there at Horeb, where the LORD made a covenant with the Israelites, when they came out of the land of Egypt. 10 And when the priests came out of the holy place, a cloud filled the house of the LORD, 11 so that the priests could not stand to minister because of the cloud; for the glory of the LORD filled the house of the LORD.

12 Then Solomon said,

"The LORD has said that he would dwell in thick darkness.

13 I have built you an exalted house,

a place for you to dwell in forever."

            Solomon Speaks to the Assembly of Israel

14 Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood. 15 He said, "Blessed be the LORD, the God of Israel, who with his hand has fulfilled what he promised with his mouth to my father David, saying, 16 'Since the day that I brought my people Israel out of Egypt, I have not chosen a city from any of the tribes of Israel in which to build a house, that my name might be there; but I chose David to be over my people Israel.' 17 My father David had it in mind to build a house for the name of the LORD, the God of Israel. 18 But the LORD said to my father David, 'You did well to consider building a house for my name; 19 nevertheless you shall not build the house, but your son who shall be born to you shall build the house for my name.' 20 Now the LORD has upheld the promise that he made; for I have risen in the place of my father David; I sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel. 21 There I have provided a place for the ark, in which is the covenant of the LORD that he made with our ancestors when he brought them out of the land of Egypt." (1 Kings 7:51-8:21, NRSV)

On September 1, 2007 (Saturday in the week of the Thirteenth Sunday after Pentecost, references for the week of the Sunday closest to August 24, Year One), comments were repeated from August 27, 2005 (Saturday in the week of the Sunday closest to August 24, Year One); they are repeated again here with editing and supplement:

The daily lectionary readings pass over the details of the construction of the temple (most of 1 Kgs., chaps. 6, 7), moving from Solomon’s preparations (yesterday’s reading) to the beginning of its use. When it was finished “Solomon brought in the things that his father David had dedicated, the silver, the gold, and the vessels, and stored them in the treasuries of the house of the LORD” (1 Kgs. 7:51). “Then,” we are told, “Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites to bring up the ark of the covenant of the LORD out of the city of David, which is Zion” (8:1). Iain W. Provan reminds us that “the ark had been in a tent-sanctuary somewhere in the old city of David (2 Sam. 6:16-17; 7:2; 1 Kings 3:15)” (NOAB, 3^rd ed., augmented, 2007, on 1 Kgs. 8:1-21). “All the people of Israel,” says the narrator, “assembled to King Solomon at the festival (gHa, chag) in the month of Ethanim (Myn9tAxehA Hray,B4, b^eyerach hā’ēthānîm), which is the seventh month (yf9yb9w04ha wd,HohA, hāchōdeš hašš^evî’î). “Hray, [yerach],” says William L. Holladay, which means “month,” is a “more recent word than chōdeš [wd,Ho]” (A concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 4^th impression, 1978, s.v. wd,Ho, chōdeš). According to Ziony Zevit, “the dedication ceremonies took place in the seventh month, Ethanim, called ‘Tishri’ after the Babylonian exile. It corresponds to September-October and is the month when the high holidays, Rosh Ha-Shanah (New Year) and Yom Kippur (Day of Atonement) are observed, followed immediately by Sukkot (Tabernacles or Booths). The dedication, eleven months after the completion of the Temple (see 6:37), was scheduled for the feast of Booths, “Sukkot (v. 2)” (The Jewish Study Bible, 2004, on 1 Kgs. 8:1-66).

Transporting the ark of the covenant from the tent of meeting to its permanent place in the new temple must have been a joyous procession. It reminds me of the recent occasion when the people of Congregation Or Ami, a synagogue in Houston, moved from a rented facility to a newly built synagogue. The “ark,” the place where the Torah is kept, was carried as the people followed in procession for about a city block. For transferring the ancient ark of the covenant to the temple, “all the elders of Israel came, and the priests carried the ark” (1 Kgs. 8:3). “The priests carry the ark,” says Provan, “for not even the elders are safe in its immediate proximity (cf. Josh. 3:3-4; 2 Sam. 6:1-7)” (op. cit., on v. 3). “So they brought up the ark of the LORD, the tent of meeting, and all the holy vessels that were in the tent; the priests and the Levites brought them up.” It must have been a slow procession, for “King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered” (v. 5). We may compare what David did as the ark was brought from the house of Obed-edom to Jerusalem (2 Sam. 6:11-15), “and when those who bore the ark of the LORD had gone six paces, he sacrificed an ox and a fatling” (v. 13).

“Then,” says our narrator, “the priests brought the ark of the covenant of the LORD to its place, in the inner sanctuary of the house, in the most holy place, underneath the wings of the cherubim” (1 Kgs. 8:6). A description follows. “For the cherubim spread out their wings over the place of the ark, so that the cherubim made a covering above the ark and its poles (v. 7; cf. Exod. 25:18-20). “The poles,” needed at first to carry the ark in the Israelites’ wilderness journey (cf. Exod. 25:13-15), were so long that the ends of the poles were seen from the holy place in front of the inner sanctuary; but they could not be seen from the outside; they are there to this day” (1 Kgs. 8:8).

The contents of the ark are described. “There was nothing in the ark except the two tablets of stone that Moses had placed there at Horeb, where the LORD made a covenant with the Israelites, when they came out of the land of Egypt” (v. 9). This corresponds to the description in Deuteronomy 10:1-5. “And when the priests came out of the holy place,” we are told, “a cloud filled the house of the LORD” (1 Kgs. 5:10). “The cloud, says Zevit, is “a conventional figure indicating divine presence (Exod. 33:9). The author alludes to earlier traditions about the Tabernacle (Exod. 40:34-35). Part of the ritual within the Temple building consisted of incense offerings on the small, golden altar” (op. cit., on 1 Kgs. 5:10). Due to the cloud, “the priests could not stand to minister because of the cloud; for the glory of the LORD filled the house of the LORD” (v. 11). “A cloud,” says Provan, “is often associated with divine appearances (e.g. Ex. 13:21-22; 16:10; 19:9) and covers the tabernacle upon its completion in Ex. 40:34-38. Like Moses, the priests could not perform their service because of the glory of the LORD (Ex. 40:35)–a sure sign that the new arrangements for worship have the divine blessing” (op. cit., on 1 Kgs. 5:10-11). And Solomon acknowledges the LORD’s presence:

“The LORD has said that he would dwell in thick darkness.

I have built you an exalted house,

a place for you to dwell in forever.” (1 Kings 8:12b, 13, NRSV)

Before offering his prayer with numerous petitions about the LORD’s future dealings with his people (8:22-9:9), Solomon addresses the assembled people, beginning with a blessing. “Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood. He said, ‘Blessed be the LORD, the God of Israel, who with his hand has fulfilled what he promised with his mouth to my father David’ ” (vv. 14-15). “Here the king assumes the duties of a priest” (Walter Dietrich, The Oxford Bible Commentary, 2001, p. 239, on v. 14). In his speech to the people, Solomon summarizes the plans for the building of the temple, and begins by speaking as for the LORD. “Since the day that I brought my people Israel out of Egypt, I have not chosen a city from any of the tribes of Israel in which to build a house, that my name might be there; but I chose David to be over my people Israel” (v. 16; cf. 2 Sam. 7:5-7). Solomon summarizes David’s wish to build the temple that was forbidden by the LORD. “My father David had it in mind to build a house for the name of the LORD, the God of Israel. But the LORD said to my father David, ‘You did well to consider building a house for my name; nevertheless you shall not build the house, but your son who shall be born to you shall build the house for my name’ ” (vv. 17-19; cf. 2 Sam. 7:2, 4-13). Solomon gives glory to the LORD for fulfilling his promise: “Now the LORD has upheld the promise that he made; for I have risen in the place of my father David; I sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel” (v. 20). In so doing, says Solomon, “there I have provided a place for the ark, in which is the covenant of the LORD that he made with our ancestors when he brought them out of the land of Egypt” (v. 21).

Acts 28:17-31

            Paul’s First Meeting with the Jews in Rome

17 Three days later he called together the local leaders of the Jews. When they had assembled, he said to them, "Brothers, though I had done nothing against our people or the customs of our ancestors, yet I was arrested in Jerusalem and handed over to the Romans. 18 When they had examined me, the Romans wanted to release me, because there was no reason for the death penalty in my case. 19 But when the Jews objected, I was compelled to appeal to the emperor-even though I had no charge to bring against my nation. 20 For this reason therefore I have asked to see you and speak with you, since it is for the sake of the hope of Israel that I am bound with this chain." 21 They replied, "We have received no letters from Judea about you, and none of the brothers coming here has reported or spoken anything evil about you. 22 But we would like to hear from you what you think, for with regard to this sect we know that everywhere it is spoken against."

            At a Second Meeting, Some Jews are Convinced, but Others Refuse to Believe

23 After they had set a day to meet with him, they came to him at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets. 24 Some were convinced by what he had said, while others refused to believe. 25 So they disagreed with each other; and as they were leaving, Paul made one further statement: "The Holy Spirit was right in saying to your ancestors through the prophet Isaiah,

26 'Go to this people and say,

You will indeed listen, but never understand,

and you will indeed look, but never perceive.

27 For this people's heart has grown dull,

and their ears are hard of hearing,

and they have shut their eyes;

so that they might not look with their eyes,

and listen with their ears,

and understand with their heart and turn-

and I would heal them.'

28 Let it be known to you then that this salvation of God has been sent to the Gentiles; they will listen."

            Paul’s Two Years of Ministry in Rome

30 He lived there two whole years at his own expense and welcomed all who came to him, 31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. (Acts 28:17-31, NRSV)

On October 18, 2008 (Saturday in the week of the Sunday closest to October 12, Year Two), comments were repeated with editing and supplement from September 1, 2007 (Saturday in the week of the Sunday closest to August 24, Year One), when comments were repeated with editing and supplement from August 27, 2005 (Saturday in the week of the Sunday closest to August 24, Year One). The following comments are based on those of October 18, 2008, with some comparison with earlier dates, especially July 27:2008 (the Sunday closest to July 27, Year Two), and earlier dates as noted there.

With his arrival in Rome and ministry there, Paul accomplishes one of his major goals, as expressed in his letter to the Christians there (Rom. 1:11-15; 15:22-33), though probably not in the manner he had envisioned. To that thought, he might well respond as he said to the Philippians, “What does it matter? Just this, that Christ is proclaimed . . .” (Phil. 1:18), though that was in reference to others who “proclaim Christ out of selfish ambition” (Phil. 1:17). We note that Acts 28 concludes with Paul’s ministry in the city of Rome, under house arrest, in what some call his “first” Roman imprisonment. In Rome, as often before in the narrative of Acts, Paul first reaches out to his own people. This time, of course, he does not start in a Synagogue, but leaders of the Jews come to him. Three days after his arrival, he calls “together the local leaders of the Jews,” and says, “Brothers, though I had done nothing against our people or the customs of our ancestors, yet I was arrested in Jerusalem and handed over to the Romans” (Acts 28:17). He claims that the Romans have found no fault in him, and wanted to release him (v. 18), but “when the Jews objected, I was compelled to appeal to the emperor–even though I had no charge to bring against my nation” (v. 19). Paul’s aim at this point is to clear his name in the eyes of fellow Jews, despite his imprisoned condition. “For this reason,” he says, “therefore I have asked to see you and speak with you, since it is for the sake of the hope of Israel that I am bound with this chain” (v. 20). But it seems that the Jews of Rome have not heard of the accusations made against Paul (Rom. 28:21). So they are willing to give him a hearing. “But we would like to hear from you what you think,” they say, “for with regard to this sect [i.e., the Christians] we know that everywhere it is spoken against” (v. 22).

In that meeting on the set day, they came to him at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets” (v. 23). In the end, Paul’s efforts to evangelize the Jews of Rome met with limited success. “Some were convinced by what he had said, while others refused to believe” (v. 24). “So they disagreed with each other,” says Luke; “and as they were leaving, Paul made one further statement: The Holy Spirit was right in saying to your ancestors through the prophet Isaiah” (v. 25, introducing the OT quotation to follow),

The texts in the above table, as noted, use the English Revised Version (ERV) of 1881 for the translations of the Hebrew text of Hebrew Bible and the Greek text of the New Testament; for the translation of the Septuagint (LXX) text, Bratcher has used “the language and style of the ERV.” “This translation was chosen,” says Bratcher, “because of its literalness in following the Hebrew and Greek originals, its high degree of consistency in employing the same English word in translating a given Hebrew or Greek word, and its differentiation between the singular and plural forms of the second person pronoun by the use of ‘thou’, ‘thee’, and ‘you’, ye’ ” (op. cit., pp. vii-viii).

The underlining of the second and third lines, and of other words, within the translation of Isaiah 6:9-10 (from Hebrew), above, indicates differences between the Old Testament text and the New Testament translation. “a solid line underscoring a passage indicates that the words underlined have no equivalents in the opposite column . . . A broken line underscoring a passage indicates that the words have their equivalents in the opposite column, but that these do not correspond in all respects” (Ibid., p. viii). In Isaiah 6:9, for the words “hear ye indeed,” the Hebrew phrase, f1Omw! Ufm4w9 (šim‘û šāmô^a‘), the imperative verb followed by the infinitive absolute, is translated by Gesenius-Kautzsch-Cowley as “hear ye continually”; “the infinitive absolute after the verb, sometimes . . . to intensify the idea of the verb (especially after imperatives . . .) . . . sometimes to express the long continuance of an action; here again after an imperative [with the example of Isa. 6:9 as given above]” (Gesenius’ Hebrew Grammar, ed. E. Kautzsch, rev., trans., A. E. Cowley, 2^nd Engl. ed., 1910, 18^th impression, 1985, sec 113 r). Paul’s Greek translation of the phrase,  jAkoh:/ ajkouvete (Akoē akouete), follows the Septuagint, as indicated by the translations in the table above.

In the third line, the Hebrew grammatical construction is the same, the imperative verb followed by the infinitive absolute, Oxr! Uxr4U (ûr^e’ û rā’ô), “see ye indeed” (ERV), and the same emphasis on “continuance” would apply: “see ye continually” (cf. notes from Gesenius-Kautzsch-Cowley, above). Again, Paul follows the Septuagint translation, kai; blevponteV blevpete (blepontes blepete). So, in the first of these two lines, the Hebrew infinitive absolute is represented by the “cognate dative,” ajkoh:/ (akoē), the “force” of which is “to emphasize the action of the verb” (Daniel B. Wallace, Greek Grammar Beyond the Basics; an Exegetical Syntax of the New Testament, 1995, p. 168), which compares to the analysis of the Hebrew phrase above. In the second of these two lines, the Greek of the LXX and of Romans uses a Greek present tense participle for the Hebrew infinitive absolute, “seeing you will see,” which implies the “continuance” suggested above. In the Isaiah text, the emphasis on continuance leads to the prophet’s question, “How long O Lord?” (Isa. 6:11). In the New Testament contexts, the Isaiah quotation is used to relate the fact of Jewish rejection of the Christian message to prophecy (Acts 28:26-27; cf. Mt. 13:14-15; Jn. 12:40).

 “Let be known to you then,” Paul says to the Jews, “that this salvation of God has been sent to the Gentiles; they will listen” (v. 28). According to Christopher R. Matthews, “The ‘turn to the Gentiles’ of 13:46; 18:6 is repeated. It is no more a final rejection than the previous instances were but may indicate the social reality of Luke’s day” (NOAB, 3^rd ed., augmented, 2007, on Acts 28:28). Verse 29, “And when he had said these words, the Jews departed, arguing vigorously among themselves,” relegated to a footnote by the NRSV note c, is absent from many of the older and better manuscripts, including p⁷⁴ x A B E Y 048 33 and others (Kurt Aland, et al., The Greek New Testament, 4^th rev. ed., UBS, 1993, in the apparatus for Acts 28:28).

The two years of Paul’s ministry in Rome described here (vv. 30-31), A.D. 60-62, bring the narrative of Acts to a close. Some would date the writing of Acts at that time, but since it serves as “volume 2,” following Luke’s Gospel as “volume 1" (cf. Acts 1:1-2), and since Luke’s Gospel is usually dated later, it is highly probable that Acts was completed a few years later as well. Luke, of course, was in a position to take many notes, and perhaps to prepare early drafts before putting Luke-Acts in its present form. His goal of describing the beginnings of Christianity in the life and ministry of Jesus, and it’s spread to the capital of the Roman world with Paul’s arrival there has been accomplished. But earlier he includes Paul’s farewell speech to the elders of Ephesus (Acts 20:7-38), a fitting tribute to this “prince of the Apostles.”

Mark 14:43-52

            Jesus is Arrested, Betrayed by Judas

43 Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. 44 Now the betrayer had given them a sign, saying, "The one I will kiss is the man; arrest him and lead him away under guard." 45 So when he came, he went up to him at once and said, "Rabbi!" and kissed him. 46 Then they laid hands on him and arrested him. 47 But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. 48 Then Jesus said to them, "Have you come out with swords and clubs to arrest me as though I were a bandit? 49 Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled." 50 All of them deserted him and fled.

            A Young Observer Escapes and Flees

51 A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, 52 but he left the linen cloth and ran off naked. (Mark 14:43-52, NRSV)

On September 1, 2007 (Saturday in the week of the Thirteenth Sunday after Pentecost, references for the week of the Sunday closest to August 24, Year One), comments were repeated with revision from August 27, 2005 (Saturday in the week of the Sunday closest to August 24, Year One). The comments are repeated here. Those interested may compare comments on Matthew’s version of the Arrest (Mt. 26:47-56) in the Archive for July 22, 2008 (Tuesday in the week of the Sunday closest to July 20, Year Two), and for comments on Luke’s version (Lk. 22:47-53) in the Archive for December 15, 2008 (Monday in the week of the Third Sunday of Advent, Year One).

Parallel texts for this reading are presented in the separate file Arrest of Jesus.

Mark closes his account of Jesus’ prayer in Gethsemane with the words addressed to the sleeping disciples: “Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners. Get up, let us be going. See, my betrayer is at hand” (Mk. 14:41b-42; cf. Mt. 26:45b-46; cf. also comments yesterday). Luke’s version of this saying focuses more on the disciples. “Why do you sleep? Rise and pray that you may not enter into temptation” (Lk. 22:46). John, whose narrative moves directly from the upper room discourses (Jn. 13-18), which conclude with his prayer (chap. 18), passes over the prayer and agony in Gethsemane, and moves directly to the arrest scene (Jn. 18:1-12). In the other Gospels, the phrase “while he was still speaking” (Mk. 14:43a; Mt. 26:47a; Lk. 22:47a) refers to Jesus’ words as they depart from Gethsemane, but in John, the reference to “these words” refers to the Upper Room discourses, especially the prayer of chapter 18. But John soon locates them in a garden: “After Jesus had spoken these words, he went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered” (Jn. 18:1).

It has been pointed out that, beginning with the account of Jesus’ arrest, “the synoptic [Mt., Mk. Lk] and Johannine accounts of the passion run closely parallel with each other” (C. M. Tuckett, The Oxford Bible Commentary, 2001, p. 917, on Mk. 14:43-52). In this episode, each Gospel notes the coming of Judas with a crowd (Mk. 14:43b; Mt. 26:47b; Lk. 22:47; Jn. 18:3). Three Gospels indicate that they came from the Jewish leaders, “from the chief priests, the scribes, and the elders” (Mk. 14:43c; cf. Mt. 26:47c, omitting “the scribes”), or “from the chief priests and the Pharisees” (Jn. 18:3b). Only John mentions “a detachment (spei:ra, speira) of soldiers together with police” (v. 3a). The word spei:ra (speira) “is the Gk. word used to transl. the Lat. ‘cohors’ . . . In our lit. [it is] probably always cohort, the tenth part of a legion (the sp. normally had 600 men, but the number varies” (Bauer-Arndt-Gingrich-Danker, Greek-English Lexicon, 2^nd ed., 1979, s.v. speira). Luke omits reference to weapons, but Matthew and Mark refer to “swords and clubs” (Mk. 14:43c; Mt. 26:47c), suggesting the somewhat makeshift weapons of a spontaneous, or suddenly gathered, crowd. The soldiers and police mentioned by John seem better prepared, for “they came there with lanterns and torches and weapons” (Jn. 18:3b).

Judas’ “kiss” is notorious. Tuckett says, “it highlights Judas’ treachery [as] an act of respect and/or affection . . . used as an act of betrayal” (loc. cit.). The kiss with which Judas betrayed Jesus is mentioned by Mark and Matthew. “So when he came, he went up to him at once and said, ‘Rabbi!’ and kissed him” (Mk. 14:45; cf. Mt. 26:49). In Luke’s account, the kiss (Lk. 22:47c) is apparently interrupted with Jesus’ question, “Judas, is it with a kiss that you are betraying the Son of Man?” (v. 48). In John’s account, which does not mention the kiss, Jesus startles the soldiers and police by presenting himself to them. “Then Jesus, knowing all that was to happen to him, came forward and asked them ‘Whom are you looking for?’ They answered, ‘Jesus of Nazareth.’ Jesus replied, ‘I am he” (Jn. 18:4-5a). When he said that, “they stepped back and fell to the ground” (v. 6), Jesus question, “Whom are you looking for?” and their answer are repeated (v. 7). Jesus’ reply is repeated with emphasis and concern for his disciples. “I told you that I am he. So if you are looking for me, let these men go” (v. 8). Jesus’ taking the initiative here is consistent with his earlier declarations, “For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my father” (10:17-18). John’s Gospel points out that in saying “let these men go” (Jn. 18:8), Jesus was also fulfilling another of his own earlier declarations. “This was to fulfill the word that he had spoken,’I did not lose a single one of those whom you gave me’ ” (18:9; cf. 6:39, 17:12).

Mark tells us that “one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear” (Mk. 14:47). It has been suggested that the sword was swung at the slave’s neck, but when he ducked, it caught his ear. Luke specifies which ear was cut off: “Then one of them (ei|V tiV ejx aujtw:n, heis tis ex autōn) struck the slave of the high priest and cut off his right ear” (Lk. 22:50). Luke apparently refers by “one of them” to one of Jesus’ followers, as is implied in Mark, and is made clear in Matthew, whose description is more vivid. “Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear” (Mt. 26:51). John identifies the sword bearer as Simon Peter, and names the slave whose ear was severed “Malchus” (Jn. 18:10). Earlier, in a discussion presented only by Luke, the disciples apparently understood the Lord to tell them to bring swords. Jesus refers to his earlier mission instructions. “When I sent you out without a purse, bag, or sandals, did you lack anything?” he asks, and they reply, “No, not a thing” (Lk. 22:35; cf. 9:3; 10:4). In reference to the impending crisis, Jesus says, “But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one” (Lk. 22:6). Marion Lloyd Soards calls this reference to buying a sword “An example of Jesus’ fondness for striking metaphors,” and he adds, “but the disciples take it literally (v. 38). When the disciples say, “Lord, look, here are two swords,” Jesus replies, “It is enough” (Lk. 22:38). Even if Jesus had meant literal “swords,” that would not have been sufficient to fend off the crowd that came to arrest him. At the scene of Jesus’ arrest when the slave’s ear is cut off, according to Luke, Jesus says, “No more of this !” (Lk. 22:51). According to John, Jesus tells Peter, “Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?” (Jn. 18:11). Mark doesn’t record a similar saying, but he certainly implies that weapons were unnecessary. According to him, Jesus says, “Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled” (Mk. 14:48-49; cf. Mt. 26:55-56). Matthew both draws a lesson about the non-use of swords, and picks up on Mark’s reference to fulfilling the scriptures. “Put your sword back into its place,” he says; “for all who take the sword will perish by the sword” (Mt. 26:52). Jesus could call for the support of “twelve legions of angels,” he implies (v. 53). “But how then,” he asks, “would the scriptures be fulfilled, which say it must happen in this way?” (v. 54).

We shouldn’t leave this reading from Mark without taking note of the author’s possible hint that he was present at the arrest of Jesus. The anonymous young observer who escaped when “they caught hold of him,” leaving the linen cloth behind (Mk. 14:51-52) has been taken by some as a reference to Mark himself. It cannot be proven, of course, but the disciples have just come from an upper room in a house in Jerusalem (Mk. 14:14-15). Later the Jerusalem Christians will gather for prayer for the imprisoned Simon Peter in the home of John Mark’s mother (Acts 12:12). Vincent Taylor reviews various views of this scene, and traces that given above to Th. Zahn, before expressing some misgivings about this view, for example, “more detail might be expected if Mark was speaking of himself” (The Gospel according to Mark, 1959, p. 562, on Mk. 14:51-52). According to Soards, “Young man . . . naked [is] presumably symbolic in the narrative, of the disciples now standing exposed as unfaithful deserters and of Jesus as defenseless before the rulers” (on vv. 51-52). “The ‘young man’ appears once more in the narrative in 16:5-7,” adds Soards, but the reference, at the scene of the empty tomb, is not clearly and specifically a reference to the “young man” of 14:51-52).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net