Daily Scripture Readings

Tuesday (July27, 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/lectionary

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.

Tuesday

AM Psalm 61, 62

PM Psalm 68:1-20(21-23)24-36

Judges 2:1-5,11-23

Rom. 16:17-27

Matt. 27:32-44

William Reed Huntington:

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

Psalm 133

Job 22:21-28; Ephesians 1:3-10; John 17:20-26 Eucharistic Readings:

Jeremiah 14:17-22; Psalm 79:9-13;

Matt. 13:36-43

Tuesday

Morning: Psalms 54; 146

Judges 2:1-5,11-23

Rom. 16:17-27

Matt. 27:32-44

Evening: Psalms 28; 99

Tuesday

Morning Pss.: 123, 146

Joshua 2:15‑24

Rom. 11:13‑24

Matt. 25:14‑30

Evening Pss.: 30, 86

 

Year C Daily Readings

Psalm 55:16-23

Esther 6:1-7:6

Romans 9:30-10:4

* Tuesday in the week of the Ninth Sunday after Pentecost, references for the week of the Sunday closest to July 27, Year Two

 

 

For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for July 13, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Episcopal and Presbyterian Readings:

 

Judges 2:1-5, 11-23

 

            2:1 Now the angel of the LORD went up from Gilgal to Bochim, and said, “I brought you up from Egypt, and brought you into the land that I had promised to your ancestors. I said, ‘I will never break my covenant with you. 2 For your part, do not make a covenant with the inhabitants of this land; tear down their altars.’ But you have not obeyed my command. See what you have done! 3 So now I say, I will not drive them out before you; but they shall become adversaries to you, and their gods shall be a snare to you.” 4 When the angel of the LORD spoke these words to all the Israelites, the people lifted up their voices and wept. 5 So they named that place Bochim, and there they sacrificed to the LORD. (Judges 2:1-5, NRSV)

 

            11 Then the Israelites did what was evil in the sight of the LORD and worshiped the Baals; 12 and they abandoned the LORD, the God of their ancestors, who had brought them out of the land of Egypt; they followed other gods, from among the gods of the peoples who were all around them, and bowed down to them; and they provoked the LORD to anger. 13 They abandoned the LORD, and worshiped Baal and the Astartes. 14 So the anger of the LORD was kindled against Israel, and he gave them over to plunderers who plundered them, and he sold them into the power of their enemies all around, so that they could no longer withstand their enemies. 15 Whenever they marched out, the hand of the LORD was against them to bring misfortune, as the LORD had warned them and sworn to them; and they were in great distress.

            16 Then the LORD raised up judges, who delivered them out of the power of those who plundered them. 17 Yet they did not listen even to their judges; for they lusted after other gods and bowed down to them. They soon turned aside from the way in which their ancestors had walked, who had obeyed the commandments of the LORD; they did not follow their example. 18 Whenever the LORD raised up judges for them, the LORD was with the judge, and he delivered them from the hand of their enemies all the days of the judge; for the LORD would be moved to pity by their groaning because of those who persecuted and oppressed them. 19 But whenever the judge died, they would relapse and behave worse than their ancestors, following other gods, worshiping them and bowing down to them. They would not drop any of their practices or their stubborn ways. 20 So the anger of the LORD was kindled against Israel; and he said, “Because this people have transgressed my covenant that I commanded their ancestors, and have not obeyed my voice, 21 I will no longer drive out before them any of the nations that Joshua left when he died.” 22 In order to test Israel, whether or not they would take care to walk in the way of the LORD as their ancestors did, 23 the LORD had left those nations, not driving them out at once, and had not handed them over to Joshua. (Judges 2:11-23, NRSV)

 

The following comments are repeated here from July 29, 2008 (Tuesday in the week of the Sunday closest to July 27, Year Two), when comments were repeated with editing and supplement from August 1, 2006 (Tuesday in the week of the Sunday closest to July 27, Year Two).

 

The first chapter of Judges, apparently not included in the Daily Office Lectionary, describes the general failure of the Israelite tribes, with the notable exception of Judah (Judg. 1:1-20), to follow through and drive out the remaining Canaanites (cf. vv. 21-36, listing the failures of tribe after tribe). K. Lawson Younger describes “four stages in this declining success”: “Stage 1: The general success of Judah” (1:1-20); “Stage 2: Benjamin, Manasseh, Ephraim, and Zebulun do not drive out the Canaanites, and the Canaanites live among them, though some Canaanites are forced Laborers” (vv. 21-30); “Stage 3: Asher and Naphtali do not drive out the Canaanites but live among the Canaanites, the inhabitants of the land. A few Canaanites become forced laborers” (vv. 31–33); “Stage 4: Dan, in the southwestern hill country, is oppressed or confined by the Amorites, not allowed into the coastal plain” (v. 34)” (NOAB, 3rd ed., augmented, 2007, on these respective sections). Younger adds, “This utter failure of the Danites is the nadir of the chapter, and anticipates their move in ch. 18” (ibid.).

 

Yairah Amit refers to a period called “the days of the elders” (cf. Judg. 2:7) as

 

created to explain how the people, who during the days of Joshua were noted for their loyalty to the LORD became transformed into one that repeatedly did evil in His eyes. During this period the tribes needed to fight against the nations who remained in the land after Joshua’s death. The tribe of Judah did so, but most of the tribes preferred to subjugate the remaining nations and allowed them to remain in their habitations, thereby laying the groundwork for assimilation and sin. (The Jewish Study Bible, 2004, pp. 510-511 on Judg. 1:1-2:10).

 

Today’s reading begins with a word from “the angel of the LORD. (Hv!hy4 j`xal4ma, mal’ak YHWH)”: “I brought you up from Egypt, and brought you into the land that I had promised to your ancestors. I said, ‘I will never break my covenant with you’ ” (Judg. 2:1). As will become evident, this “angel of the LORD” clearly speaks for God himself, though Younger suggests another interpretation.. “The angel of the LORD, says Younger, “may be a way of speaking about an appearance of God (cf. Gen. 16:7) or could simply refer to a human messenger of God” (op. cit., on Josh. 2:1). According to Amit, “The angel [j`xal4ma, mal’ak] is evidently a prophet sent by the LORD to the city of Bachim, i.e. Bethel [but see below, on v. 5]” (op. cit., p. 513, on Josh. 2:1). But the message, at any rate, is clearly from the LORD.

 

The people are reminded of their part in keeping the covenant. “For your part,” says the angel, “do not make a covenant with the inhabitants of this land; tear down their altars” (v. 2a). Then comes the indictment: “But you have not obeyed my command. See what you have done!” (v. 2b). As a consequence, the angel says, “So now I say, I will not drive them out before you; but they shall become adversaries to you, and their gods shall be a snare to you” (v. 3). This was not good news, of course, so “when the angel of the LORD spoke these words to all the Israelites, the people lifted up their voices and wept (UKb4y09va, wayyivekû, from hkABA, b~k~h, ‘weep)” (v. 4). And we are told that this weeping gave the place the name Bochim (Myk9Bo, BÇkîm, the plural participle of hkABA, b~k~h, ‘weep’). “Bochim” as a place name is not listed in the Oxford Bible Atlas (4th ed., 2007), nor in various comprehensive Bible dictionaries (e.g. the International Standard Bible Encyclopedia, 1979, reprinted 1989, and the Interpreter’s Dictionary of the Bible, 1962). Amit’s identification of Bochim with Bethel (see above) “is based upon the Septuagint , and upon the connection of Bethel to weeping (v. 5; see 20:26, 17-23; 21:22)” (loc. cit.).” The Septuagint says that the people “wept” ( e[klausan, eklausan) in Judges 2:4, for UKb4y09v1 (wayyivekû), and in the next verse uses the related noun klauqmwvn (KlauthmÇn, ms. A) or Klauqmw:neV, KlauthmÇnes (ms. B) as the place name (A. Rahlfs ed., 1935, reprinted 1979). The identification of the place as Bethel comes in verse 1, when “the angel of the LORD went up from Gilgal to Bochim,” ajpo; Galgal ejpi; to;n Klausmw:na kai; ejpi; Baiqhl (apo Galgal epi ton KlausmÇna) (Judg. 2:1 LXX, mss. A and B). In the Septuagint, it’s as though the place name that means “weeping” is explained as “Bethel.”

 

The next part of the reading (vv. 11-23) presents a kind of preliminary summary, describing a recurring cycle of apostasy (vv. 11-13), punishment, when “the anger of the LORD was kindled against Israel, and he gave them over to plunderers who plundered them, and he sold them into the power of their enemies all around, so that they could no longer withstand their enemies” (v. 14), and distress (v. 15). At this point “the LORD would be moved to pity by their groaning because of those who persecuted and oppressed them” (v. 18b), and he would raise up “judges” (vv. 16, 17, 18, 19)–better “deliverers” or “saviors,” for, as Younger says, “according to 2:16, the role of the judges is military, that of ‘deliverers’ or ‘saviors’ of their people from their oppressive enemies” (op. cit., on Judg. 2:16). We might expect there to be repentance at the “bottom of the cycle,” so to speak. But Younger says, “God raises up saviors because God pities Israel because of their groaning. Repentance plays no role here” (on v. 18). Amit points out that “later in the book, the stage of deliverance (see 3:9 etc.) is also preceded by a stage of crying out or turning to the LORD. The absence of this stage here emphasizes the nation’s apostasy” (Amit on Judg. 2:11-19). “But whenever the judge died, they would relapse and behave worse than their ancestors, following other gods, worshiping them and bowing down to them” (v. 19). So it appears that we can expect a downward spiral of apostasy, groaning, the LORD’s pity and raising up of a deliverer, a period of calm, and, after the deliverer’s death, further apostasy, continuing the downward spiral.

 

“So the anger of the LORD was kindled against Israel,” says the narrator”; and he [i.e., the LORD] said, “Because this people have transgressed my covenant that I commanded their ancestors, and have not obeyed my voice, I will no longer drive out before them any of the nations that Joshua left when he died’ ” (vv. 20-21). There is a certain tension here between blaming the Israelites for not driving out the inhabitants of Canaan, and the statement that the LORD left those nations “in order to test Israel”: “In order to test Israel, whether or not they would take care to walk in the way of the LORD as their ancestors did, the LORD had left those nations, not driving them out at once, and had not handed them over to Joshua” (vv. 22-23). Today’s reading concludes with the first two of what Amit calls “three answers as to why the nations remained,” an indication for him that this is a composite text (op. cit., p. 514 on Judg. 2:20-3:6). “The sins of the period of the judges made the LORD decide not to continue to dispossess the nations” (ibid., on v. 21). “According to a second view, God intended from the outset to leave the nations in order to test Israel and see if they would be loyal to Him” (ibid., on vv. 22-23). “According to a third view, incorporated in the previous one, God planned from the outset to leave the other nations in order to allow the Israelites practice in the art of war” (op. cit., on 3:1-2).

 

Romans 16:17-27

 

Final Instructions

 

            17 I urge you, brothers and sisters, to keep an eye on those who cause dissensions and offenses, in opposition to the teaching that you have learned; avoid them. 18 For such people do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the simple-minded. 19 For while your obedience is known to all, so that I rejoice over you, I want you to be wise in what is good and guileless in what is evil. 20 The God of peace will shortly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

 

            21 Timothy, my co-worker, greets you; so do Lucius and Jason and Sosipater, my relatives.

 

            22 I Tertius, the writer of this letter, greet you in the Lord.

 

            23 Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus, greet you.

 

Final Doxology

 

            25 Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages 26 but is now disclosed, and through the prophetic writings is made known to all the Gentiles, according to the command of the eternal God, to bring about the obedience of faith—27 to the only wise God, through Jesus Christ, to whom be the glory forever! Amen. (Romans 16:17-27, NRSV)

 

The following comments are repeated here with some editing from July 29, 2008 (Tuesday in the week of the Sunday closest to July 27, Year Two), when comments were repeated with editing and supplement from August 1, 2006 (Tuesday in the week of the Sunday closest to July 27, Year Two).

 

For the most part, Paul’s instructions to the Roman church were completed by 15:13 (cf. Rom. 12:1-15:13), after which he turned to summary and conclusion, a review of his previous ministry and further plans, and so forth. But as he finally draws the epistle to a close, he gives a final warning: “I urge you, brothers and sisters, to keep an eye on those who cause dissensions and offenses, in opposition to the teaching that you have learned; avoid them” (Rom. 16:17). This warning about dissensions and offenses probably has more in mind, but includes, tensions between Jewish Christians and Gentile Christians, for example, over what to eat (chaps. 14, 15). People who cause the “dissensions and offenses” are rebuked. “For such people do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the simple-minded” (v. 18). But Paul addresses the faithful Christians directly while referring to the troublemakers in the third person. “For while your obedience is known to all, so that I rejoice over you, I want you to be wise in what is good and guileless in what is evil” (v. 19). “Those who cause dissensions,” says Neil Elliott, “otherwise unidentified, are clearly less central to the letter’s purpose than those referred to in 1 Cor. 5:1-13 or Gal. 1:8-9; 6:17). Based on the space allotted to various topics throughout the letter, one would agree with this observation of Elliott. But Paul sees Satan as the source of such dissension, whom “the God of peace will shortly crush . . . under your feet” (v. 20).

 

In yesterday’s reading, Paul sent greetings by name to some twenty-four persons in Rome and two other households. The greetings in today’s reading are from associates of Paul who are with him, Timothy, “my co-worker” (v. 21), Tertius, the scribe, who speaks up himself, “I Tertius, the writer of this letter, greet you in the Lord” (v. 22), and three others who were apparently with Paul in Corinth at the time of writing to the Romans (v. 23). Gaius is possibly the one whom Paul says he baptized (1 Cor. 1:14, along with Crispus). Erastus is “the city treasurer,” probably of Corinth. Quartus, who also sends greetings, is otherwise unknown.

 

According to Bruce M. Metzger, the brief benediction in verse 24, “The grace of our Lord Jesus Christ be with all of you. Amen,” is lacking in “the earliest and best witnesses” (A Textual Commentary on the Greek New Testament, 1971, on Rom. 16:24; cf. the NRSV text note b, “Other ancient authorities add verse 24, The grace of our Lord Jesus Christ be with all of you. Amen.” Some of the manuscripts that include this verse here lack verses 25-27, or put verses 25-27 after 14:23 or 15:33 (NRSV text note e). It is likely that a scribe (later copyist) whose manuscript lacked verses 25-27, supplied a brief benediction (v. 24).

 

The Letter ends with an extended doxology that some believe was added later, since, according to NRSV text note l, “Other ancient authorities lack 16:25-27 or include it after 14:23 or 15:33; others put verse 24 after verse 27”:

 

Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but is now disclosed, and through the prophetic writings is made known to all the Gentiles, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God, through Jesus Christ, to whom be the glory forever! Amen. (Rom. 16:25-27 NRSV).

 

According to Leander E. Keck, “Romans and 2 Peter are the only NT Letters ending with a doxology, reflecting use in worship. This doxology is generally regarded as a later addition. It is uncertain where Paul himself ended the Letter (see text note l)” (The HarperCollins Study Bible, rev. ed., 2006, on Rom. 6:25-27).

 

Matthew 27:32-44

 

The Crucifixion of Jesus (Mk 15.21-32; Lk 23.26-43; Jn 19.16b-27)

 

            32 As they went out, they came upon a man from Cyrene named Simon; they compelled this man to carry his cross. 33 And when they came to a place called Golgotha (which means Place of a Skull), 34 they offered him wine to drink, mixed with gall; but when he tasted it, he would not drink it. 35 And when they had crucified him, they divided his clothes among themselves by casting lots; 36 then they sat down there and kept watch over him. 37 Over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.”

            38 Then two bandits were crucified with him, one on his right and one on his left. 39 Those who passed by derided him, shaking their heads 40 and saying, “You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross.” 41 In the same way the chief priests also, along with the scribes and elders, were mocking him, saying, 42 “He saved others; he cannot save himself. He is the King of Israel; let him come down from the cross now, and we will believe in him. 43 He trusts in God; let God deliver him now, if he wants to; for he said, ‘I am God’s Son.’ “ 44 The bandits who were crucified with him also taunted him in the same way. Matthew 27:32-44, NRSV)

 

The following comments are repeated here from July 29, 2008 (Tuesday in the week of the Sunday closest to July 27, Year Two), when comments were repeated with editing and supplement from August 1, 2006 (Tuesday in the week of the Sunday closest to July 27, Year Two).

 

As noted yesterday an accompanying table may help to demonstrate continuity in this part of the Passion Narrative. It is found in the file, Crucifixion Outline, with titles and references for eleven sections (Mt. 27:24-66 and parallel passages), which is less than the complete Passion Narrative, but perhaps helpful for us at this point. Full texts relevant to yesterday’s reading, today’s, and those of the next two days may be found in a file called Crucifixion. These files are relevant for the readings for yesterday through Thursday (July 26-29, 2010; cf a similar series of readings from Mark in the Archives for Sept. 3-5, 7, 2009, Thurs., Fri., Sat. in the week of the Sunday closest to August 31, Year One, and the following Mon.; cf. also the readings from Luke for July 3-4, 6, 2009, Fri. and Sat. in the week of the Sunday closest to June 29, Year One, and the following Mon.).

 

The Crucifixion Outline table combines a verse and a half (Mt. 27:31b, and 32; cf Mk. 15:20b and 32; Jn. 19:16b and 17a) as a parallel unit for Luke’s more extended account of Jesus on the way to the cross (via dolorosa). Simon of Cyrene is “compelled . . . to carry his [Jesus’] cross” (Mk. 15:21; Mt. 27:32; Lk. 23:26), though John seems to assume that Jesus, “carrying the cross by himself . . . went out to what is called The Place of the Skull” (Jn. 19:17). Luke tells us that “A great number of people followed him, and among them were women who were beating their breasts and wailing for him” (Lk. 23:27). They were “perhaps taking on a role,” says Eric Franklin, “that was not uncommon on such occasions and which may originally have had some quasi-religious significance, lament on behalf of the one who was going to his death” (The Oxford Bible Commentary, 2001, p. 957 on Lk. 23:26-49). G. W. H. Lampe says these verses (Lk. 23:27-31) are “probably based on the mourning of Jerusalem in Zech. 12:10-14” (Peake’s Commentary on the Bible, 1962, reprinted 1972, sec. 734 a, p. 841 on Lk. 23:27-31). Lampe adds, “The woes are prophesied that will fall on Jerusalem in consequence of the rejection of Christ. Hos. 10:8 is cited in [v.] 30” (op. cit.,). Franklin has a similar, but not identical, interpretation:

 

Addressing them [i.e., the women who were wailing and beating their breasts, v. 27] as ‘daughters of Jerusalem’, he speaks to them as representatives of the true among the people of that city. They are to lament the future, for a time of great distress is coming (Hos. 10:8). What that occasion is can be determined only from the cryptic saying of v. 31 . . . most likely [referring] to the destruction of Jerusalem in 70 C.E. Compared with Jesus, Jerusalem and her people take on the characteristics of a dead tree. ‘They’ who will treat her harshly will be the Romans or, perhaps more likely, a combination of the powers who together brought Jesus to his cross. (loc. cit.)

 

Franklin refers to Luke 19:41-44 and 21:20-24 and adds, “Jesus himself remains the true son of Jerusalem. Pictures of the via dolorosa are on several Internet web sites, for example, the following at Sacred Sights at Sacred Destinations com, Via Dolorosa, http://www.sacred-destinations.com/israel/jerusalem-via-dolorosa (accessed July 26, 2010; you may have to copy and paste the URLs in your browser).

 

The place of the crucifixion is called Golgotha, Golgoqa: (Golgotha), “(xt!Gol4Gu, gulgÇth~” unusual formation fr. Aram. XT!l4Gul4Gu, gulgult~’ = Hebr. Tl,Gol4Gu, gulgÇleth, skull” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed., 2000, s.v. Golgoqa:, Golgotha; cf. 2 Kgs. 9:35; ‘head’ Exod. 16:16; Num. 1:2] ‘skull’ ”). By reference to “The Place of the Skull, which in Hebrew is called Golgotha,” John means the language used by the Hebrew people of the time, namely Aramaic. Matthew and Mark report that Jesus is immediately offered “wine mixed with myrrh” ( ejsmurnismevnon oi\non, esmyrnismenon oinon, Mk. 15:23) or “gall” (oi\non meta; colh:V memigmevnon, oinon meta chol‘s memigmenon, Mt. 27:34), which he refused. Later Jesus is offered “sour wine,” or “wine vinegar” (o[xoV, oxos, Mt. 27:48; Mk. 15:36; Lk. 23:36; Jn. 19:29), but that is part of tomorrow’s reading.

 

When the Gospels say, “they crucified him” (Mk. 15:24; cf. “when they had crucified him,” Mt. 27:35; cf. Lk. 23:33; Jn. 19:18), we understand that Jesus was raised upon the cross, but not yet dead. That done, says Matthew, “they divided his clothes among themselves by casting lots” (Mt. 27:35; cf. Mk. 15:24). Luke puts it very briefly, “And they cast lots to divide his clothing” (Lk. 23:34b). The words, “Then Jesus said, ‘Father, forgive them; for they do not know what they are doing’” (Lk. 23:34a) are probably not original in Luke. According to Bruce M. Metzger,

 

The absence of these words from such early and diverse witnesses as p75 B D* W Q ita,d syrs copsa,bo mss is most impressive and can scarcely be explained as a deliberate excision by copyists who, considering the fall of Jerusalem to be proof that God had not forgiven the Jews, could not allow it to appear that the prayer of Jesus had remained unanswered. (A Textual Commentary on the Greek New Testament, 1971, p. 180 on Lk. 23:34)

 

“At the same time,” says Metzger, “the logion [saying], though probably not a part of the original Gospel of Luke, bears self-evident tokens of its dominical origin, and was retained, within double square brackets, in its traditional place where it had been incorporated by unknown copyists relatively early in the transmission of the Third Gospel” (ibid.). In John’s Gospel, before a somewhat longer version of the dividing of Jesus’ clothes (Jn. 19:23-25a), we are told of a dispute between the chief priests and Pilate about the inscription (cf. Mt. 27:37; Mk. 15:26; Lk. 23:38) on the cross. “Do not write, ‘The King of the Jews,’ but ‘This man said, I am King of the Jews’ ” (Jn. 19:21). But Pilate, unmoved by their concern, said, “What I have written I have written” (v. 22).

 

It is reported that two bandits were crucified with Jesus (Mk. 15:27; Mt. 27:38; cf. “criminals,” Lk. 23:33, and “two others” (Jn. 19:18). After the taunting of “those who passed by” (Mt. 27:39-40; Mk. 15:29-30), and of the chief priests (Mt. 27:41-43; Mk. 15:31-32), compare the soldiers’ mocking (Lk. 23:36), we are told that the two bandits “also taunted him in the same way” (Mt. 27:44; cf. Mk. 15:32b). Luke develops this scene: “One of the criminals . . . kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ ” (Lk. 23:39). According to Luke, the other criminal did not join in with this taunting, but rather rebuked the first. “Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deed, but this man has done nothing wrong” (vv. 40b, 41). The exchange with Jesus that follows is memorable! “Jesus,” he says, “remember me when you come into your kingdom” (v. 42). And Jesus answers, “Truly I tell you, today you will be with me in Paradise” (v. 43). Those who, according to Matthew, derided him had it all wrong. “He saved others; he cannot save himself. He is the King of Israel; let him come down from the cross now, and we will believe in him. He trusts in God; let God deliver him now, if he wants to; for he said, ‘I am God’s Son’ ” (Mt. 27:42-43). He would not save himself because he was saving others, a world of others.

 

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for July 13, 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