Daily Scripture Readings     

Friday (July16, 2010)*

Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A., 1979; cf. The Revised Common Lectionary (RCL), Abingdon Press, 1992

Daily Lectionary, Book of Common Worship, the Presbyterian Church in the U.S.A., 1993

Daily Lectionary, Book of Worship Inter-Lutheran Commission on Worship, c. 1978 (2002 printing) ‡

http://www.satucket.com/lectionary/index.htm

http://www.pcusa.org/cgi-bin/lectiond.cgi

YOU MAY NEED TO COPY AND PASTE THESE URLs IN YOUR BROWSER

 

‡ Daily Lectionary, Evangelical Lutheran Worship, ELCA, 2006. In the Evangelical Lutheran Worship book of 2006, the Daily Lectionary (pp. 1121-1153) is revised to correlate with the Sunday Lectionary (the Revised Common Lectionary) on the three year cycle: Year A, Year B (now current), Year C. “The readings are chosen so that the days leading up to Sunday (Thursday through Saturday) prepare for the Sunday readings. The days flowing out from Sunday (Monday through Wednesday) reflect upon the Sunday readings” (p. 1121).

Unless otherwise indicated, the scripture texts quoted are from The New Revised Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989.

 

Friday

AM Psalm 31

PM Psalm 35

Joshua 4:19‑5:1, 10‑15

Rom. 12:9‑21

Matt. 26:17‑25

[AThe Righteous Gentiles@]

http://www.satucket.com/lectionary/righteous_gentiles.htm

Psalm 11

Joshua 2:1‑21; Colossians 3:1‑4; John 19:10‑15

Eucharistic Readings:

Isaiah 38:1‑6, 21; Psalm 6;

Matthew 12:1‑8

 

Friday

Morning: Psalms 51; 148

Joshua 4:19‑5:1, 10‑15

Rom. 12:9‑21

Matt. 26:17‑25

Evening: Psalms 142; 65

 

Friday

Morning Pss.: 84, 148

Num. 24:1‑13

Rom. 8:12‑17

Matt. 22:15‑22

Evening Pss.: 25, 40

 

 

 

 

Year C Daily Readings

Psalm 15

Genesis 13:1-18

Ephesians 3:14-21

* Friday in the week of the Seventh Sunday after Pentecost, references for the week of the Sunday closest to July 13, Year Two

 

For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for July 2, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Episcopal and Presbyterian Readings:

 

Joshua 4:19‑5:1, 10‑15

 

Crossing the Jordan Completed

 

19 The people came up out of the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho. 20 Those twelve stones, which they had taken out of the Jordan, Joshua set up in Gilgal, 21 saying to the Israelites, "When your children ask their parents in time to come, 'What do these stones mean?' 22 then you shall let your children know, 'Israel crossed over the Jordan here on dry ground.' 23 For the LORD your God dried up the waters of the Jordan for you until you crossed over, as the LORD your God did to the Red Sea, which he dried up for us until we crossed over, 24 so that all the peoples of the earth may know that the hand of the LORD is mighty, and so that you may fear the LORD your God forever." 5:1 When all the kings of the Amorites beyond the Jordan to the west, and all the kings of the Canaanites by the sea, heard that the LORD had dried up the waters of the Jordan for the Israelites until they had crossed over, their hearts melted, and there was no longer any spirit in them, because of the Israelites. (Joshua 4:19-5:1, NRSV)

 

The First Passover in the Land (Heb 11.31)

 

10 While the Israelites were camped in Gilgal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.

 

Joshua and the Commander of the Army of the LORD

 

13 Once when Joshua was by Jericho, he looked up and saw a man standing before him with a drawn sword in his hand. Joshua went to him and said to him, "Are you one of us, or one of our adversaries?" 14 He replied, "Neither; but as commander of the army of the LORD I have now come." And Joshua fell on his face to the earth and worshiped, and he said to him, "What do you command your servant, my lord?" 15 The commander of the army of the LORD said to Joshua, "Remove the sandals from your feet, for the place where you stand is holy." (Joshua 5:10-15, NRSV)

 

The following comments are repeated here from July 18, 2008 (Friday in the week of the Sunday closest to July 13, Year Two), when they were repeated with editing and supplement from July 21, 2006 (Friday in the week of the Sunday closest to July 13, Year Two):

 

As today=s reading begins, we are told that “the people came up out of the Jordan on the tenth day of the first month and they camped in Gilgal on the east border of Jericho” (Josh. 4:19). “The focus turns from the priests to the people,” says K. Lawson Younger. And he adds, “The first month was Abib (March-April), later called Nisan” (NOAB, 3rd ed., 2001, on Josh. 4:19). Since we remember earlier references to the crossing (3:16-19; 4:10-11), we are reminded that this passage (4:19-5:1) is the last of the five “overlapping units” identified by Carol Meyers (as noted in comments for July 14, 2010, two days ago). The twelve stones taken earlier from the middle of the Jordan River, for a memorial (vv. 2-8), are now Aset up” by Joshua Ain Gilgal” on the east border of Jericho (v. 20). According to Younger, the earlier statement that the stones were Aset up . . . in the middle of the Jordan . . . and they are their to this day” (v. 9, parenthetical in NRSV), represents Aanother, perhaps later, tradition@ (op. cit., on v. 9). Meyers, who sees here Aa somewhat different tradition,@ says the words Ato this day [are] an etiological formula, namely part of a story that describes the origin of a particular place, person or institution. The concluding formula,@ she says, Adoes not quite make sense here because rocks in the middle of a river would not likely be visible@ (op. cit., on v.9). Of the stones he set up in Gilgal (v. 20), Joshua says, AWhen your children ask their parents in time to come, 'What do these stones mean?' then you shall let your children know, 'Israel crossed over the Jordan here on dry ground= ” (vv. 21-22). The Adidactic question here,” anticipating what the children will ask, AWhat do these stones mean?” (v. 21), is Asimilar@ to the earlier question (v. 6; cf. Meyers, op. cit., p. 471, on Josh. 4:21). But the earlier answer says Athe waters of the Jordan were cut off in front of the ark of the covenant of the LORD” (v. 7), and the answer here compares the crossing of the Jordan with the crossing of the Red Sea. AFor the LORD your God dried up the waters of the Jordan for you until you crossed over, as the LORD your God did to the Red Sea, which he dried up for us until we crossed over, so that all the peoples of the earth may know that the hand of the LORD is mighty, and so that you may fear the LORD your God forever” (vv. 23-24). Thus, the miraculous crossing is presented as a sign for Aall the peoples of the earth.” In particular, AWhen all the kings of the Amorites beyond the Jordan to the west, and all the kings of the Canaanites by the sea, heard that the LORD had dried up the waters of the Jordan for the Israelites until they had crossed over, their hearts melted, and there was no longer any spirit in them, because of the Israelites@ (5:1).

 

Younger observes that final preparatory events at Gilgal include Acircumcision ([5:] 2-9), Passover (v. 10), and the first consumption of the produce of the land at Gilgal (vv. 11-12)” (op. cit., on 5:2-12; cf. Meyers, op. cit., pp. 471-472, on the first two of these). ACircumcision was a ritual required of all males who were to celebrate the Passover (Ex. 12:48)@ (ibid., on Josh. 5:2), so, apparently, this would be the third Passover celebration (cf. Num. 9:1-14). AWhile the Israelites were camped in Gilgal,@ says the narrator, Athey kept the passover in the evening on the fourteenth day of the month [Abib/Nisan, cf. above] in the plains of Jericho@ (5:10). According to Younger, Athe celebration of the Passover reinforces the portrayal of Joshua as parallel to Moses (cf. Ex. 12)” (op. cit., on v. 10). With reference to an earlier date, when “the people came up out of the Jordan on the tenth day of the first month” (4:19), Meyers notes that having the passover on the Afourteenth day, in conformity with Exod. 12:6, gives the circumcised Israelites three days to recover@ (op. cit., on 5:10). On the following day, we are told, “on the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain” (5:11). The narrator implies that the opportunity now to eat the produce of the land was providential, for “the manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year” (v. 12). According to Herbert G. May, “The manna ceased five or six days after the Israelites had entered the promised land” (Peake=s Commentary on the Bible, 1962, reprint 1972, sec. 253 e, p. 293, on Josh. 5:12). This, says Meyers, “marks the beginning of settled agrarian life” (op. cit., p. 472, on v. 12). “No longer would their food come down to them from heaven. In their own land they must toil for their daily bread” (Rabbi J. H. Hertz, Pentateuch & Haftorahs, 2nd ed., 24th printing, 1981, p. 1010 on Josh. 5:12).

 

In preparation for leading the Israelites in the battles of conquest to come, Joshua has an experience of the supernatural, an epiphany that we may call an encounter with the divine. “Once when Joshua was by Jericho,” we are told, “he looked up and saw a man standing before him with a drawn sword in his hand.” (Josh. 5:13a). Assuming that this was a man, Joshua approaches and asks, “Are you one of us, or one of our adversaries?” (v. 13b). But the answer leads to recognition. “Neither,” says the man, “but as commander of the army of the LORD I have now come” (v. 14a). At that, “Joshua fell on his face to the earth and worshiped, and he said to him, ‘What do you command your servant, my lord?’ ” (v. 14b). According to Gordon McConville,

 

The figure seems to be the same as the >angel (or messenger) of the LORD=, who represents the presence of YHWH himself (cf. Judg. 6:14; 13:20-2). The angel=s function is sometimes military (Num. 22:23; 2 Sam. 24:16-17; 2 Kings 19:35); at other times there is a commissioning, as with Gideon (Judg. 6:11-12). Both elements are present here. The closest echo of our passage is the appearance of the angel to Moses early in his ministry (Ex. 3:2, also clearly a manifestation of God (Ex. 3:4-6). . . . Joshua evidently knows the angel=s military role (v. 13), and also recognizes him as God when he worships him. (The Oxford Bible Commentary, 2001, p. 163, on Josh. 5:13-15)

 

The commander=s response echoes the words of the LORD to Moses at the burning bush (Exod. 3:5). ARemove the sandals (j~l4fan1, na>alk~, singular) from your feet (j~l,g4ra, raglekā)” (Josh. 5:15); compare “Remove the sandals (j~yl,fAn4, ne>~leyk~, plural), from your feet (j~yl,g4r1, ragleyk~, plural), for the place on which you are standing is holy ground (wdAqo-tmad4xa, = admath-qÇdeš)” (Exod. 3:5). Joshua 5:15, says Younger, is “a direct quotation from Ex. 3:5, again showing that Joshua was the divinely appointed successor of Moses” (op. cit., on v. 15; cf. Meyers, op. cit., on v. 15). The “direct quotation” has a couple minor differences, as shown, but the point of both is clearly the same, and the reference is intended. Meyers says, “This episode seems to end in the middle; it is unclear if something has been lost, or if we are to follow the text=s clue and continue to fill in the chapter from Exod. 3” (ibid.).

 

Rabbi Hertz cites Ralbag, who “holds that the incident was not actual, but a prophetic vision,” though the Rabbi himself describes the meeting as follows:

 

An armed man appears before Joshua, describing himself as the captain of the host [army] of the LORD, who impresses upon him the sanctity of the place whereon he stands. The brief encounter is introduced abruptly, without any introduction, but its purport is clear: the campaign is about to begin, and again Joshua is admonished that his task has a sacred purpose, and is not simply another of the many sordid instances of conquest and plunder which fill the pages of history. He must approach it with awe and reverence, seeing himself as agent to fulfill God's design. (op. cit., p. 1010, on Josh. 5:13-15)

 

The Rabbi then cites G. A. Smith:

 

This incident is a novel illustration of the truth that, in the great causes of God upon the earth, the leaders, however supreme and solitary they seem, are themselves led. There is a Rock higher than they; their shoulders, however broad, have not to bear alone the awful burden of responsibility. The sense of supernatural conduct and protection, the consequent reverence and humility, which inform the spirit of all Israel's history, have nowhere in the Old Testament received a more beautiful expression than in this early fragment. (Hasting=s Dictionary of the Bible, II, p. 788, cited by ibid.)

 

May we all be so led when it is needed.

 

Romans 12:9-21

 

Marks of the True Christian

 

9 Let love be genuine; hate what is evil, hold fast to what is good; 10 love one another with mutual affection; outdo one another in showing honor. 11 Do not lag in zeal, be ardent in spirit, serve the Lord. 12 Rejoice in hope, be patient in suffering, persevere in prayer. 13 Contribute to the needs of the saints; extend hospitality to strangers.

14 Bless those who persecute you; bless and do not curse them. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. 17 Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18 If it is possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, "Vengeance is mine, I will repay, says the Lord." 20 No, "if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads." 21 Do not be overcome by evil, but overcome evil with good. (Romans 12:9‑21, NRSV)

 

The following comments are based on relevant comments from those on Romans 12:1-21—comments not used yesterday—of March 21, 2010 (the Fifth Sunday of Lent, Year Two), when comments were based on May 12, 2009 (Tuesday in the week of the Fifth Sunday of Easter, Year One), and, for the second part (Rom. 12:9-21), on those as well of July 26, 2009 (the Sunday closest to July 276, Year One). Those were based on earlier comments as noted respectively with the comments of those dates.

 

As noted yesterday (to allow some repetition), it is generally agreed that chapter 12 of Romans introduces a major turning point in the flow of Paul=s discussion. The conjunction Atherefore@ (ou\n, oun) links all that precedes, which is mainly theoretical, that is, theological, with what follows: practical advice on Christian living. Because Paul has not yet been to Rome when he writes to the Romans (cf. Rom. 1:10), some have assumed that Romans is more general than most of his other Epistles, and not addressed to specific situations within the community of Christian believers in Rome. It is a summary of Paul=s thought, his Asystematic theology,@ so to speak. But important parts of the early church=s “rule of faith,” as some call it, or what the first Christians held in common, are lacking in Romans, for example the Lord=s Supper (which Paul discusses in 1 Corinthians 11:23-29; cf. 10:16-21). And so, some, for example, Ben Witherington III (Paul=s Letter to the Romans; A Socio-Rhetorical Commentary, 2004, pp. 11-16), see Romans as addressed to specific conditions within the Roman church during the early (“good,” or at least not the worst) years of Nero=s reign. The Jews (and Jewish Christians) had been expelled from Rome by Claudius in A.D. 49 (cf. Acts 18:2), but allowed to return by Nero when he succeeded Claudius in A.D. 54). So, some three years later when Paul was writing to them, there was some tension, as Witherington believes, between the Gentile Christian majority and the Jewish Christian minority within the community of Christian believers in Rome. That Romans was written for the purpose of addressing divisions between Jewish Christians and Gentile Christians within the Roman Christian community is disputed by Paul J. Achtemeier, Joel B. Green, and Marianne Meye Thompson, because they find the evidence for an expulsion of all the Jews, including Jewish Christians, in A.D. 49, faulty (Introducing the New Testament, 2001, pp. 302-3). But it remains true that later specific advice for these groups to respect each other in the unity of Christian love is anticipated in today=s reading.

 

On Romans 12:9-21

 

Paul exhorts Christians to live out their faith. “Let love be genuine; hate what is evil, hold fast to what is good” (Rom. 12:9). In what Leander E. Keck calls the “staccato series of imperatives” which follows in verses 9 to 21 (HarperCollins Study Bible, rev. ed., 2006, on Rom. 12:9-21), love is clearly the core value within the community (vv. 9‑13), but it extends to “those who persecute you” (v. 14), who commit “evil” against you (v. 17) and prove to be your “enemies” (v. 20). The emphasis on genuine love (Rom. 12:9) anticipates the summary of the Ten CommandmentsBor rather commandments 6, 7, 8 and 10Bas fulfilled by love (13:8-10, which reflects the teaching of Jesus on the Second Great Commandment, Mt. 22:39-40). For Paul as for Jesus, love is the fundamental requirement for righteous living. “The one who loves another,” says Paul, “has fulfilled the law” (Rom. 13:8). Paul illustrates by reference to the seventh, sixth, eighth and tenth Commandments (v. 9, cf. Ex. 20:13-15, 17), and to Leviticus 19:18, and explains, “Love does no wrong to a neighbor; therefore, love is the fulfilling of the law” (v. 10). Jesus answered a scribe=s question about the commandment that is “first of all” (Mk. 12:28) by citing Deuteronomy 6:4-5 (Mk. 12:29-30) and Leviticus 19:18 (Mk. 12:31; cf. Mt. 22:34-40; Lk. 10:25-28).

 

To the words, “love one another with mutual affection” (Rom. 12:10a), compare “This is my commandment, that you love one another as I have loved you” (Jn. 15:12). As Paul continues his advice on living as a Christian, many of his specific instructions may be seen as expressions of love: “outdo one another in showing honor” (Rom. 12:10b), “Contribute to the needs of the saints, extend hospitality to strangers” (v. 13), “Rejoice with those who rejoice, weep with those who weep” (v. 15). Paul knows something about Jesus= teaching on love of enemies, “Bless those who persecute you; bless and do not curse them” (v. 14; cf. Mt. 5:43-48; Lk. 6:27-36), for example, “Love your enemies, do good, and lend, expecting nothing in return” (Lk. 6:35a). To the words, “love one another with mutual affection” (Rom. 12:10a), compare “This is my commandment, that you love one another as I have loved you” (Jn. 15:12). Other virtues include zeal, being "ardent in spirit," "rejoicing in hope,” patience, perseverance (“in prayer”), contributions, hospitality (vv. 11‑13). The list continues with an echo of the Sermon on the Mount. With that we move from promoting harmony within the Christian community to a focus on relations with the world at large. While attention to the needs of saints is advised (v. 13a), the strangers (v. 13b), the lowly (v. 16), and one=s enemies (v. 20) are included. “If your enemies are hungry, feed them; if they are thirsty, give them something to drink” (v. 20).

 

The command to “not repay anyone evil for evil” (v. 17) is illustrated by the quotation from Prov. 25:21‑22). “No, if your enemies are hungry, feed them [>give them bread to eat' Prov.]; if they are thirsty, give them something [>water' Prov.] to drink; for by doing this [Prov. lacks ‘for by doing this’] you will heap burning coals on their heads” (v. 20). Some see the “burning coals” as an act of kindness, a gift in a setting without matches. But heaping “burning coals on their heads,” that is the heads of one=s enemies (v. 20), is based on Proverbs 25:21-22, where the same advice about feeding the enemies is given. “Coals of fire” is explained by Harold C. Washington: “in an Egyptian ritual perhaps known to the biblical sages, submitting to coals on the head demonstrated contrition. The sense here seems to be that undeserved kindness awakens the remorse and hence conversion of the enemies” (NOAB, 3rd ed., augmented, 2007, on Prov. 25:21-22). Paul rounds out the section with advice: “Do not be overcome by evil, but overcome evil with good” (v. 21). This again echoes the Sermon on the Mount, especially Matthew 5:39 (cf. Lk. 6:27-30).

 

Matthew 26:17‑25

 

The Passover with the Disciples (Mk 14.12‑21; Lk 22.7‑13)

 

17 On the first day of Unleavened Bread the disciples came to Jesus, saying, "Where do you want us to make the preparations for you to eat the Passover?" 18 He said, "Go into the city to a certain man, and say to him, 'The Teacher says, My time is near; I will keep the Passover at your house with my disciples.' " 19 So the disciples did as Jesus had directed them, and they prepared the Passover meal.

20 When it was evening, he took his place with the twelve; 21 and while they were eating, he said, "Truly I tell you, one of you will betray me." 22 And they became greatly distressed and began to say to him one after another, "Surely not I, Lord?" 23 He answered, "The one who has dipped his hand into the bowl with me will betray me. 24 The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born." 25 Judas, who betrayed him, said, "Surely not I, Rabbi?" He replied, "You have said so." Matthew 26:17-25, NRSV)

 

The following comments are repeated here from July 18, 2008 (Friday in the week of the Sunday closest to July 13, Year Two), when comments were repeated from July 21, 2006 (Friday in the week of the Sunday closest to July 13, Year Two).

 

In the Gospel lessons for today and tomorrow there is a parallel pattern: today the Preparation for the Passover (Mt. 26:17-20; Mk. 14:12:17; Lk. 22:7-14; cf. Jn. 13:1) followed by Jesus Foretelling His Betrayal (Mt. 26:21-25; Mk. 14:18-21; Lk. 22:21-23; cf. Jn. 13:21-30); and tomorrow the Last Supper including what are called the Words of Institution of the Eucharist (Mt. 26:26-29; Mk. 14:22-25; Lk. 22:15-20; cf. Jn. 6:51-58) and the Prediction of Peter=s Denial (Mt. 16:30:35; Mk. 14:26-31; Lk. 22:31-34; cf. Jn. 13:36-38). These texts are included in a table in the separate file, Passover-Lord's Supper. Within this parallel structure contrasts emerge. What was planned was the Passover meal, commonly called the Seder, a celebration on Aa day of remembrance@ (Exod. 12:14) of God=s covenant with Israel initiated at the time of the exodus from Egypt. But during the meal, Jesus points to a new significance. It represents “my body,” he says (Mt. 26:26; Mk. 14:22; Lk. 22:19) and “my blood of the covenant, which is poured out for many for the forgiveness of sins” (Mt. 26:28; cf. Mk. 14:24; Lk. 22:20). In Luke this is called “the new covenant” (Lk. 22:20). (More about that will come in tomorrow=s comments.)

 

There is also a parallel in the foretelling of Judas= betrayal (Mt. 26:21-25; Mk. 14:18-21; Lk. 22:21-23; cf. Jn. 13:21-30) and of Peter=s denial (Mt. 26:30-35; Mk. 14:26-31; Lk. 22:31-34; cf. Jn. 13:36-38), as both are “insiders,” so to speak. But we are aware of the significant contrast in the ultimate outcomes, Judas= remorse and death but Peter=s repentance and restoration. It is also interesting to note that Mark and Matthew present these four events in a common sequence, but Luke varies the order, bringing the Passover Preparation (Lk. 22:7-14) and Last Supper (Luke 22:15-20) together, linking them with Jesus= saying, “I have eagerly desired to eat this Passover with you before I suffer” (v. 15, words only in Luke), followed immediately by the words, “for I tell you, I will not eat it until it is fulfilled in the kingdom of God” (v. 16; cf. Mk. 14:25; Mt. 26:29 where a similar statement comes at the end of the paragraph rather than at the beginning). Luke, it seems, makes a point of emphasizing the continuity between the Passover and the Lord=s Supper, the First Covenant and the New Covenant. In his version of the beginning, it is Jesus who takes the initiative. ASo Jesus sent Peter and John, saying, ‘Go and prepare the Passover meal for us that we may eat it’ ” (Lk. 22:8). In Matthew and Mark, on the other hand, the disciples first ask, “Where do you want us to go and make the preparations for you to eat the Passover?” (Mk. 14:12b; Mt. 26:17b). One can infer that Jesus had made previous plans from his specific instructions about meeting “a man carrying a jar of water” (Mk. 14:13). Richard A. Horsley, commenting on Mark=s version, says, Jesus= instructions for preparations for the Passover call for “discreet movement inside the city and the carefully planned signal of a man carrying a jar of water (a task that a woman would usually have performed).” Horsley also notes that “just as the chief priests and scribes had resorted to covert means to arrest Jesus by stealth (Mk. 14:1), so Jesus and his disciples are now operating covertly, ‘underground’ ” (NOAB, 3rd ed., augmented, 2007, on Mk. 14:12-16). The actual meal preparations are also spelled out in some detail in Mark (vv. 13-15; cf. Lk. 22:10-13), but abbreviated (with the details assumed?) in Matthew (26:18). It will happen “at your [i.e. the man=s] house” (Mt.), but in “my guest room” (Jesus= guest room? Mk. 14:14; >the guest room,= Lk. 22:11), in “a large room upstairs, furnished and ready” (Mk. 14:15; “a large room upstairs, already furnished,” Lk. 22:12). So Luke=s version, which retains most of the details in Jesus= instructions, emphasizes Jesus= initiative and planning throughout.

 

The meal begins with Jesus’ sad announcement, “Truly I tell you, one of you will betray me” (Mt. 26:21b; cf. Mk. 14:18b; Lk. 22:21a), followed by stress and concern about who it might be. “He answered, ‘The one who has dipped his hand into the bowl with me will betray me’ ” (Mt. 26:23; cf. Mk. 14:20; cf. also “his hand is on the table,” Lk. 22:21b). It seems that Judas will get the worst of it. Jesus points to the divine plan at work, “The Son of Man goes as it is written of him” (Mt:26:24a; Mk. 14:21a; Lk. 22:22a), but Jesus pronounces “woe to that one by whom the Son of Man is betrayed” (Mt. 26:24b; Mk. 14:21b; Lk. 22:22:b), and in the versions of Matthew and Mark he adds, “It would have been better for that one not to have been born” (Mt. 26:24c; Mk. 14:21c). To the Synoptic account Matthew adds a brief exchange between Jesus and Judas: “Surely not I, Rabbi?” “You have said so.” (Mt. 26:25). John=s version (Jn. 13:21-30) is more elaborate, with Simon Peter motioning to the disciple “whom Jesus loved” to ask, “Lord, who is it?” (vv. 23-25), and Jesus= clear indication, saying “It is the one to whom I give this piece of bread when I have dipped it in the dish” (v. 26a), followed by his giving it to Judas (v. 26b). Then “Satan entered into him,@ says John=s Gospel, and Jesus says to Judas, ADo quickly what you are going to do@ (v. 27). But though the other disciples remain “in the dark,” so to speak, “Now no one at the table knew why he said this to him” (v. 28; cf. v. 29), it was Judas who went out into the real darkness. “So, after receiving the piece of bread, he immediately went out. And it was night” (v. 30). John's Gospel is the only one to state that Judas left the supper early (Jn. 13:30). It might appear from Matthew and Mark that he left before the institution of the Eucharist/Lord's Supper, but according to Luke, he was present for that (Lk. 22:21‑23). In any case, in his heart he had long since departed.

 

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for July 2, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net