1 Kings 11:1-13

            Solomon’s Apostasy and the LORD’s Judgment

11:1 King Solomon loved many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, 2 from the nations concerning which the LORD had said to the Israelites, "You shall not enter into marriage with them, neither shall they with you; for they will surely incline your heart to follow their gods"; Solomon clung to these in love. 3 Among his wives were seven hundred princesses and three hundred concubines; and his wives turned away his heart. 4 For when Solomon was old, his wives turned away his heart after other gods; and his heart was not true to the LORD his God, as was the heart of his father David. 5 For Solomon followed Astarte the goddess of the Sidonians, and Milcom the abomination of the Ammonites. 6 So Solomon did what was evil in the sight of the LORD, and did not completely follow the LORD, as his father David had done. 7 Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. 8 He did the same for all his foreign wives, who offered incense and sacrificed to their gods.

9 Then the LORD was angry with Solomon, because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice, 10 and had commanded him concerning this matter, that he should not follow other gods; but he did not observe what the LORD commanded. 11 Therefore the LORD said to Solomon, "Since this has been your mind and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and give it to your servant. 12 Yet for the sake of your father David I will not do it in your lifetime; I will tear it out of the hand of your son. 13 I will not, however, tear away the entire kingdom; I will give one tribe to your son, for the sake of my servant David and for the sake of Jerusalem, which I have chosen." (1 Kings 11:1-13, NRSV)

On September 6, 2007 (Thursday in the week of the Fourteenth Sunday after Pentecost, references for the week of the Sunday closest to August 31, Year One), comments were repeated with some editing and supplement from September 1, 2005 (Thursday in the week of the Sunday closest to August 31, Year One); the comments are repeated here with editing and supplement::

Whereas yesterday’s reading focused on the grandeur of Solomon’s reign, with wisdom, wealth and the attraction of foreign visitors, today’s reading focuses on what Iain W. Provan calls “Solomon’s apostasy and its consequences” (NOAB, 3^rd ed., augmented, 2007, on 1 Kgs. 11:1-40). The narrator begins by reporting that “King Solomon loved (bhaxA, ’āhav) many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the LORD had said to the Israelites, ‘You shall not enter into marriage with them, neither shall they with you; for they will surely incline your heart to follow their gods’; Solomon clung to these in love (1 Kgs. 11:1-2). Ziony Zevit says, “Malbim notes that the author’s choice of words, loved many foreign women, denotes a child’s lust after objects rather than an adult’s love for a particular woman” (The Jewish Study Bible, 2004, on 1 Kgs. 11:1). Malbim must be inferring that from the context, because the word for “loved (bhaxA, āhav) is the normal word for love between a man and wife, love for God, and God’s love (cf. William L. Holladay, A concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 4^th impression, 1978, s.v. bhaxA, āhav). According to Robert R. Wilson, “Deuteronomy’s prohibition against intermarriage with the original inhabitants of Canaan (Deut. 7:1-6) is here expanded to include Phoenician trading partners such as Sidon and vassals such as Moab, Ammon, and Edom. The latter three nations, Israel’s immediate neighbors to the east and south, had been subjugated by David and were vassals during much of Solomon’s reign (2 Sam. 8:2, 9-14; 12:26-31)” (HarperCollins Study Bible, rev. ed., 2006, on 1 Kgs. 11:1-2).

There is irony in the way the passage begins. The love for his wives, “Solomon clung to these in love” (1 Kgs. 11:2c), including Pharaoh’s daughter (3:1; 9:16, 24), in clear violation of Deuteronomy 7:3-4 (cited in 1 Kgs. 11:3), is in contrast to his love for God (3:3; cf. Deut. 6:5). Provan says,

‘Loving’ and ‘clinging,’ in Deuteronomy, however, speak of unswerving human loyalty to God (Deut. 6:5; 10:12, 20; 11:1, 22; 13:4; 30:20)–the [command of the] God who had forbidden intermarriage with foreign women (Deut. 7:3-4), [is] generalized here beyond its original focus on intermarriage with the inhabitants of Canaan). The language is carefully chosen to suggest Solomon’s apostasy. (op. cit., on vv. 1-40)

The narrator continues, “Among his [i.e., Solomon’s] wives were seven hundred princesses and three hundred concubines; and his wives turned away his heart” (v. 3). The huge number of women in Solomon’s harem strikes us as hyperbolic, pressing the limits of credibility. Although Walter Dietrich considers the numbers exaggerated, he says, “It was not unlikely, nor would many have considered it unethical at the time, that Solomon maintained a harem including, for diplomatic reasons, foreign women” (The Oxford Bible Commentary, 2001, p. 240, on 1 Kgs. 11:1-8). But for the author or authors of 1 Kings, the problem is not the numbers, but the fact of foreign wives, contrary to Mosaic legislation. “And he [the king] must not acquire many wives for himself, or else his heart will turn away” (Deut. 17:17). “For when Solomon was old,” we are told, “his wives turned away his heart after other gods; and his heart was not true to the LORD his God, as was the heart of his father David” (v. 4). According to Wilson, “Solomon was old [is] perhaps an oblique attempt to blame his sins on senility. In reality the difficulties started early in his reign with his marriage to an Egyptian princess (3:1)” (op. cit., on v. 4). As Zevit suggests, Solomon’s marriage to foreign women started even earlier. “Some of what is narrated here occurred simultaneously with what was presented in chs. 1-10. For example, Solomon’s marriage to an Ammonite princess occurred while David was alive (14:21)” (op. cit., on 11:1-43). This observation is based on the statement that Solomon’s son Rehoboam, whose “mother’s name was Naamah the Ammonite,” “was forty-one years old when he began to reign” (14:21), whereas the length of Solomon’s reign was only forty years (11:42). According to Zevit, “This suggests that the material is arranged theologically rather than chronologically; the first part narrates the successes of Solomon while he observes the law, while ch. 11 is part of a section which narrates his failures that result from abrogating the law” (ibid.).

So Solomon’s heart was “turned away” (vv. 3, 4). He “followed (yr2H3xa . . . j`l,y02va, wayyēlek . . . ’ach^arê) Astarte the goddess of the Sidonians, and Milcom the abomination (Cq0uw9, šiqquts) of the Ammonites” (v. 5). According to Wilson, “Followed seems to imply that Solomon actually worshiped these deities rather than simply tolerating their worship” (op. cit., on 1 Kgs. 11:5). The word translated “abomination” (Cq0uw9, šiqquts) is defined by Holladay as “(pagan) abominable idol 2 Kgs. 23:24, of Milcom 1 Kgs. 11:5 etc.” (op. cit., s.v. CUq0w9, Cq0uw9, šiqqûts, šiqquts). So the narrator concludes, “Solomon did what was evil in the sight of the LORD, and did not completely follow the LORD, as his father David had done” (v. 6). And what’s more, according to the narrator, “Then Solomon built a high place for Chemosh the abomination (Cq0uw9, šiqquts) of Moab, and for Molech the abomination (Cq0uw9, šiqquts) of the Ammonites, on the mountain east of Jerusalem” (v. 7). “He did the same,” says the narrator, “for all his foreign wives, who offered incense and sacrificed to their gods” (v. 8). According to Provan, “A divided heart led Solomon in the end after other gods [as noted] . . . Solomon built sanctuaries for them on the Mount of Olives (the mountain east of Jerusalem, v. 7) and elsewhere, rivaling the Temple” (op. cit., on vv. 4-7). Zevit puts it this way: “Solomon’s tolerance of, participation in, and contributions toward foreign worship–corollary activities to his diplomatic marriages–are described and condemned by the author” (op. cit., on vv. 5-8).

Given the biblical warnings against idolatry, including the LORD’s recent appearance to Solomon (9:2-9), the result is not surprising. “Then the LORD was angry with Solomon,” says the narrator, “because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice, and had commanded him concerning this matter, that he should not follow other gods; but he did not observe what the LORD commanded” (11:9-10). “For God’s appearances to Solomon,” says Wilson, “see 3:5-14; 9:1-9” (op. cit., on v. 9). Zevit sees here “God’s angry reaction to the actual behavior of a properly warned and informed Solomon (cf. 3:5; 9:2)” (op. cit., on vv. 9-13). “Therefore,” we are told, “the LORD said to Solomon, ‘Since this has been your mind and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and give it to your servant’ ” (v. 11). But the LORD remembers his promise to David (2 Sam. 7:14-16) and tempers the judgment somewhat. “Yet for the sake of your father David I will not do it in your lifetime; I will tear it out of the hand of your son. I will not, however, tear away the entire kingdom; I will give one tribe to your son, for the sake of my servant David and for the sake of Jerusalem, which I have chosen” (vv. 12-13). “Because of David,” says Provan, “the punishment will be delayed, and Solomon’s successor will be left with a kingdom, albeit a smaller one” (op. cit., on vv. 9-13). According to Zevit, “The final judgment compromises God’s promises to David (2 Sam. 7:16). The kingdom will be torn away, but not the whole kingdom as it was from Saul (1 Sam. 15:28; 28:17-18). For the sake of . . . David is a major subtheme of the book (11:34; 15:4; 2 Kings 8:19; 19:34; 20:6)” (op. cit., on vv. 11-13).

James 3:13-4:12

            Wisdom from Above versus Earthly Wisdom

13 Who is wise and understanding among you? Show by your good life that your works are done with gentleness born of wisdom. 14 But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth. 15 Such wisdom does not come down from above, but is earthly, unspiritual, devilish. 16 For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind. 17 But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. 18 And a harvest of righteousness is sown in peace for those who make peace.

            The Problem of Conflicts and Disputes within the Community

4:1 Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you? 2 You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask. 3 You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures. 4 Adulterers! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God. 5 Or do you suppose that it is for nothing that the scripture says, "God yearns jealously for the spirit that he has made to dwell in us"? 6 But he gives all the more grace; therefore it says,

"God opposes the proud,

but gives grace to the humble."

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9 Lament and mourn and weep. Let your laughter be turned into mourning and your joy into dejection. 10 Humble yourselves before the Lord, and he will exalt you.

            Another Warning about Improper Speech

11 Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another, speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge. 12 There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor? (James 3:13-4:12, NRSV)

On November 19, 2008 (Wednesday in the week of the Sunday closest to November 16, Year Two), comments were repeated with some editing from November 22, 2006 (Wednesday in the week of the Sunday closest to November 16, Year Two), when comments were combined with revision and supplement from November 17 (Wednesday of the week of the Sunday closest to November 16, Year Two), and from September 1, 2005 (Thursday of the week of the Sunday closest to August 31, Year One). The combined comments are repeated here:

Teachers (Jas. 3:1) are expected to promote wisdom and understanding. James compares two kinds of “wisdom.” “Who is wise and understanding among you?” he asks. “Show by your good life that your works are done with gentleness born of wisdom” (v. 13). James Hope Felder says, “Wise and understanding [is] the goal that will correct the ‘many misstakes’ of the tongue (3:2-5); see also Deut. 1:13. Gentleness recalls ‘meekness’ in 1:21” (NOAB, 3^rd ed., augmented, 2007, on James 3:13). But there is a false wisdom. “But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth” (v. 14). This discussion of wisdom anticipates James’ description of conflicts and disputes (4:1-4): “But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth (3:14). “For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind” (v. 16). This so-called “wisdom” is described. “Such wisdom does not come down from above, but is earthly, unspiritual (yucikhv, psychikē), devilish” (v. 15). Felder sees here “another progression [cf. 1:3-4], this time downward. The equation of wisdom that is earthly with what is unspiritual and devilish is similar to Paul’s usage in Phil. 3:19. James probably refers to the scene in 2:1-7” (ibid., on v. 15). “Unspiritual (lit. ‘physical’),” says Sophie Laws, revised by Walter T. Wilson, “is used by Paul to contrast the physical and the spiritual (1 Cor. 15:44, 436). Here the contrast is between human wisdom and the wisdom that is given by God” (HarperCollins Study Bible, rev. ed., 2006, on Jas. 3:15). “For where there is envy and selfish ambition,” says James, “there will also be disorder and wickedness of every kind” (v. 16).

In contrast to this so-called “wisdom,” James present’s wisdom that is from God. “But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy” (v. 17). According to Laws and Wilson, “In Prov. 8:22-31; Wis. 9:9-10, 17, wisdom is portrayed as a heavenly being, alongside God at creation; here it is the gift given from above in answer to prayer; see 1:5” (ibid., on v. 17). This true wisdom, “the wisdom from above,” leads to “a harvest of righteousness . . . sown in peace for those who make peace” (v. 18). We are reminded that Jesus said, “Blessed are the peacemakers, for they will be called children of God” (Mt. 5:9). James B Adamson sees this passage as a continuation of yesterday’s advice to teachers. In reference to their work, he says, “Having given sincere teachers a warning to beware of the ever present dangers of the tongue, dangers notably great in their work, James now tries to awaken insincere teachers to a proper sense of their vocation” (New International Commentary on the New Testament [NICNT], 1976, p. 149, on Jas. 3:13). The good wisdom, he says, is “a knowledge of practical moral wisdom, resting on a knowledge of God” (ibid., citing Ropes).

 Adamson comments on the “climax [of the discussion of the motif of wisdom] in this great Hymn of Wisdom”:

The unity underlying the seven adjectives [pure, peaceable, gentle, willing to yield, full of mercy and good works, without a trace of partiality or hypocrisy] is the ideal of the character of Christ; compare 1 Cor. 13, which calls not for an accumulation of virtues but for the submission of the entire personality to God (cf. Jas. 4:7). Wisdom like love is not just a fact but a spirit. (ibid., p. 154, on v. 17)

James turns to a series of rebukes and admonitions which we hate to think it would be necessary to address the Christian community. “Those conflicts and disputes among you,” asks James, “where do they come from?” (4:1a). And he follows with a rhetorical question that implies an affirmative answer. “Do they not (oujk, ouk) come from your cravings that are at war within you?” (v. 1b). “These unadorned scoldings,” says Felder, “may be directed at recent converts who through disputes and conflicts have brought about a deplorable situation in the community” (op. cit., on 4:1). In what follows, James alludes to three of the Ten Commandments. “You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes (mavcesqe, machesthe) and conflicts (polemei:te, polemeite)” (v. 2). According to Laws and Wilson, “Murder and disputes and conflicts, the latter lit[erally] ‘you fight and make war,’ are both hyperbole; see Mt. 5:21-22” (op. cit., on v. 4:2). “You do not have because you do not ask,” says James. “You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures” (v. 3). James alludes to another commandment, “You shall not commit adultery” (Exod. 20:14), but probably in a metaphorical sense. “Adulterers! Do you not know that friendship with the world is enmity with God? Therefore, whoever wishes to be a friend of the world becomes an enemy of God.” (v. 4). Felder understands the adultery as “self-indulgence and greed at one level, but also idolatry (Hos. 3:1). Interpreted as “friendship with the world,” the adultery appears to be unfaithfulness to Christian community and commitments.

As James continues he presents a scripture quotation that has not been identified. “Or do you suppose that it is for nothing that the scripture says, ‘God yearns jealously for the spirit that he has made to dwell in us’?” (v. 5). Some refer to Exodus 20:5, which Judith E. Sanderson understands to refer to “a jealous God who will tolerate no rivals for Israel’s devotion” (NOAB, 3^rd ed., augmented, 2007, on Exod. 20:5). Felder says, “God’s ‘jealousy’ is a prominent theme in the Hebrew Bible (e.g., Ex. 20:5; Deut. 4;24; Zech. 8:2). James contrasts the frightful community jealousies with God’s jealous seeking of their souls’ salvation” (op. cit., on v. 5). And James proposes a remedy for the ills of the community. “But he [meaning God] gives all the more grace; therefore it says, ‘God opposes the proud (uJperhvfanoi, hyperēphanoi), / but gives grace to the humble’ ” (v. 6, citing Prov. 3:34 LXX). The Septuagint uses uJperhvfanoi (hyperēphanoi), “proud,” for the Hebrew Myc9l2 (lētsîm, “babbler, scoffer”). “Submit yourselves therefore to God,” says James. “Resist the devil, and he will flee from you” (v. 7). According to Felder, “Submit . . . resist . . . is akin to 1:21 (‘rid yourselves . . . welcome . . .’), but here reversed” (ibid., on v. 7). “Draw near to God,” says James, “and he will draw near to you” (v. 8a; cf. Zech. 1:3; Mal. 3:7). “Cleanse your hands, you sinners,” he adds, “and purify your hearts, you double-minded (divyucoi, dipsychoi)” (v. 8; cf. Isa. 1:16). “Double-minded,” says Felder, means “trying to hold two incompatible views; used in 4:8, and nowhere else in early Christian writings” (op. cit., on 1:8). Laws and Wilson say, “To be double-minded seems to be the essence of sin; see also 1:8” (op. cit., on 4:8). Earlier they say, “Double-minded [is] an unusual word perhaps expressing the Jewish idea of competing impulses, for good and evil, in the human personality” (ibid., on 1:8). Of verse 8, Adamson says,

The call to cleansing seems to be bound up with the call to God–two aspects of one action. Although the language is Levitical, it is used here, as often by the rabbis, of spiritual and moral cleansing: God himself was once compared to a purifying ritual bath. [Here Adamson refers to Mishna Yoma viii.9 and other texts.] Here hands and hearts symbolize deeds and thoughts respectively. From David’s prayer for a clean heart (Ps. 51:11) it was concluded that his yetser [impulse, desire] was unclean. Repentance is the sinner’s first step toward God; the Greek word [aJmartwloiv, hamartōloi] is the usual strong word for sinners, and double-minded [divyucoi, dipsychoi] indicates the fundamental defect of these professing Christians (see 1:8). (Adamson, on v. 8)

The call to repentance continues. “Lament and mourn and weep. Let your laughter be turned into mourning and your joy into dejection” (v. 9). Laws and Wilson refer for comparison to Joel 1:8-12 (op. cit., on v. 9), which begins, “Lament like a virgin dressed in sackcloth / for the husband of her youth” (Joel 1:8). “Humble yourselves before the Lord,” says James, “and he will exalt you” (v. 10). On “humble . . . exalt,” Felder says, the exaltation of the humble recalls 1:9-11; see Mt. 23:12; Lk. 14:18; 18:14; 1 Pet. 5:6” (op. cit., on v. 10).

“Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge.” (v. 11). The warning not to “speak evil against one another” continues an earlier topic (1:26; 3:1-12). Speaking “evil against another” or judging another “speaks evil against the law and judges the law,” which makes one in effect a lawbreaker, “not a doer of the law but a judge” (v. 11). The warning against judging one’s neighbor echoes Jesus’ teaching (Mt. 7:1; Lk. 6:37). Felder compares “doer of the law” to “doers of the word” (1:22), and adds, “this close identification of the word with the law of the Hebrew Bible places James with Jesus as bridges between the Torah and later Christianity” (ibid., on vv. 11-12). In concluding this topic (and today’s reading), James says, “There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor?” (v. 12). According to Laws and Wilson, the “lawgiver and judge [is] God (cf. 5:9)” (op. cit., on v. 12).

Mark 15:12-21

            Pilate Hands Jesus Over to be Crucified; the Soldiers Mock and Beat Jesus

12 Pilate spoke to them again, "Then what do you wish me to do with the man you call the King of the Jews?" 13 They shouted back, "Crucify him!" 14 Pilate asked them, "Why, what evil has he done?" But they shouted all the more, "Crucify him!" 15 So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.

16 Then the soldiers led him into the courtyard of the palace (that is, the governor's headquarters); and they called together the whole cohort. 17 And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. 18 And they began saluting him, "Hail, King of the Jews!" 19 They struck his head with a reed, spat upon him, and knelt down in homage to him. 20 After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.

21 They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. (Mark 15:12-21, NRSV)

Comments are repeated with editing and supplement here from September 6, 2007 (Thursday in the week of the Fourteenth Sunday after Pentecost, references for the week of the Sunday closest to August 31, Year One):

Today’s reading is the first of four on the Crucifixion of Jesus (Sept. 3, 4, 5, 7). Parallel Gospel texts for these readings are combined in the separate file, the Crucifixion. For an easy overview, a table of the references only, in parallel columns, is also in a separate file, Crucifixion Outline. For comments on Matthew’s version of today’s reading (Mt. 27:32-44), see the Archive for July 29, 2008 (Tuesday in the week of the Sunday closest to July 27, Year Two). For comments on Luke’s version (Lk. 23:32-43), see the archive for July 4, 2009 (Saturday in the week of the Sunday closest to June 29, Year One).

Pilate, having already asked about Jesus, “Do you want me to release for you the King of the Jews?” (Mk. 15:9), recognizing the chief priests’ motive (“jealousy,” v. 10), but probably surprised at the crowd’s reaction (v. 11, cf. v. 13), asks again, “Then what do you wish me to do with the man you call [my emphasis] the King of the Jews?” (v. 12). Pilate’s question is about whether Jesus is the Jews’ “king” (Mk. 15:2, cf. v. 9, 12; Mt. 27:11; Lk. 23:3; Jn. 18:33). But the operative word in the Council’s (Sanhedrin’s) condemning of Jesus was “Messiah” (CristovV, Christos) (Mk. 14:61; Mt 17:63 [“the Messiah, the Son of God”]; Lk. 22:67). Richard A. Horsley comments:

It is the Roman governor who defines the charge as one of indigenous kingship in potential insurrection against the Roman order. The formulation of the question is that of outsiders to Israel, who viewed Galileans and others subject to Herodian rulers as “Judeans.” It is surely significant also that the title King of the Jews (i.e. Judeans) occurs only in speech by Pilate or the Roman soldiers and the inscription on the cross presumably placed there by Pilate’s order, in vv. 2, 9, 12, 18, 26, in contrast with “the Messiah, the King of Israel,” used by the chief priests and scribes in v. 32. Thus Jesus’ answer: “That is what you say.” (NOAB, 3^rd ed., augmented, 2007, on Mk. 15:2)

J. Andrew Overman’s comment on the parallel in Matthew is brief, but similar: “The governor’s question to Jesus is different from that of Caiaphas. The latter was concerned with the Temple and with messianic claims. Pilate asks a purely political question: Are you guilty of sedition against the empire?” (NOAB, 3^rd ed., on Mt. 27:11-14). But the priests’ purpose, expressed in the shouts of the crowd, “Crucify him!” (Mk. 15:13, 14; cf. Mt. 27:22, 23) prevailed and Pilate relented. “So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified” (Mk. 15:15; cf. Mt. 27:24-26). As noted yesterday, Krister Stendahl (Peake’s Commentary on the Bible, sec. 694e, p. 796 on Mt. 27:19), points to two features of Matthew’s version of this scene that are not found in the other Gospels, the dream and the warning from his wife, and his demonstration of “how he has no guilt in Jesus’ execution,” that is, his washing his hands (Mt. 27:24), which point to “a tendency” to blame the Jews. In any event, when Pilate “released Barabbas for them [the crowd]; and after flogging Jesus, he handed him over to be crucified” (Mk. 15:15; Mt. 27:26; cf. Lk. 23:25; Jn. 19:16a), the soldiers proceeded to mock Jesus as though he were a king. In a scene passed over by Luke, we are told, “Then the soldiers led him into the courtyard of the palace (that is, the governor's headquarters); and they called together the whole cohort” (Mk. 15:16; cf. Mt. 27:27). “And they clothed him in a purple cloak (porfuvra, porphura),” says Mark, “and after twisting some thorns into a crown, they put it on him” (Mk. 15:17; cf. Mt. 27:28-29a; Jn. 19:2). In Matthew’s account, the robe is scarlet (clamu;V kokkivnh, chlamys kokkinē, Mt. 27:228). The mocking continues with sham obeisance. Matthew says, “They put a reed in his right hand and knelt before him” (Mt. 27:29b; cf. Mk. 15:19b), and the three Evangelists report their mocking acclaim: “Hail, King of the Jews!” (Mk. 15:18; Mt. 27:29c; Jn. 19:3). In Mark and Matthew, the abuse continues. “ They struck his head with a reed, spat upon him, and knelt down in homage to him” (Mk. 15:19). “They spat upon him and took the reed and struck him on the head” (Mt. 27:30). The symbols of kingship are immediately taken back by the soldiers, the “reed” and the “royal” clothing. “After mocking him, they stripped him of the purple cloak (Mk.; ‘robe’ Mt.) And put his own clothes on him” (Mk. 15:20a; Mt. 27:31a).

As today’s reading concludes,“they led him out (Mk.; ‘away,’ Mt.) to crucify him” (Mk. 15:20b; Mt. 27:31b; cf. Jn. 19:16b, 17a). Except for the brief reports that “Simon of Cyrene” was compelled to carry Jesus’ cross (Mk. 15:21; Mt. 27:32), the reports of Mark, Matthew and John go straight to Golgotha, which all of the Gospels explain as “The Skull” (Lk. 23:33) or “The Place of a/the Skull” (Mk. 15:22; Mt. 27:33; Jn. 19:17b). That brings us to tomorrow’s reading, but Luke includes here a description of the Via Dolorosa, the Way of [to] the Cross, literally “the way of grief” (Lk. 23:26-31).

Horsley notes that Simon of Cyrene (Mk. 15:21) “in effect replaces Peter, whose original name was Simon, and who had just proven incapable of ‘taking up his cross’ by denying Jesus instead of himself (8:34; 14:66-72)” (op. cit., on v. 21).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net