Jonah 1:17-2:10

With the following text, the following comments combine, revise and supplement material here from October 13, 2004, two years ago (Wednesday of the week of the Sunday closest to October 12, Year Two) and March 28, 2005 (Easter Monday, Year One), the latter of which was repeated on January 5, 2006):

10 Then the LORD spoke to the fish, and it spewed Jonah out upon the dry land. (Jonah 1:17-2:10, NRSV)

The outline imposed on the scripture text of chapter 2 is from Bernard W. Anderson (Out of the Depths; The Psalms Speak for us Today, 2nd ed., [114], 115-116).

2:1 Then Jonah prayed to the LORD his God from the belly of the fish, 2 saying,

A. Introduction: Summary of the Psalmist’s [Jonah’s] Testimony

"I called to the LORD out of my distress,/and he answered me;

out of the belly of Sheol I cried,/and you heard my voice.

B. Main Section

     1. Portrayal of Affliction

3 You cast me into the deep,/into the heart of the seas,/and the flood surrounded me;

all your waves and your billows/passed over me.

4 Then I said, 'I am driven away/from your sight;

how shall I look again/upon your holy temple?'

5 The waters closed in over me;/the deep surrounded me;

weeds were wrapped around my head/6 at the roots of the mountains.

I went down to the land/whose bars closed upon me forever;

     2. Cry for Help and Answer

yet you brought up my life from the Pit,/O LORD my God. (3. Deliverance)

7 As my life was ebbing away,/I remembered the LORD;

and my prayer came to you,/into your holy temple.

     3. Deliverance (v. 6b above)

C. Conclusion: Acknowledgment of God’s Gracious Act and Promise to Present a Thank Offering

8 Those who worship vain idols/forsake their true loyalty.

9 But I with the voice of thanksgiving/will sacrifice to you;

what I have vowed I will pay./Deliverance belongs to the LORD!"

10 Then the LORD spoke to the fish, and it spewed Jonah out upon the dry land. (Jonah 2:1-10 NRSV)

You might think that a book called Out of the Depths would be about Jonah. In his analysis of Psalms, Bernard Anderson includes Jonah, chapter 2, and calls it an “Individual Psalm of Thanksgiving.” (Exodus 15:1-8 is a “Hymn.”) Bernard W. Anderson analyzes the Psalms in the Book of Psalms by categories such as Historical Psalms, Individual Laments, Community Laments, and so forth. His list of “Individual Songs of Thanksgiving” includes thirteen Psalms (or parts of Psalms) and the parenthetical note, “See also the Individual Songs of Thanksgiving in Isa. 38:9-20 and Jonah 2:2-9" (Anderson, 112-113). My first thought upon reading that was, “In chapter two, Jonah is in the fish’s belly! That’s not a time for thanksgiving; it’s a time for lamenting, isn’t it?” But then I noticed the past tense verbs in the report of what had happened. “Out of the belly of Sheol I cried,/and you heard my voice” (Jonah 2:2b). “The waters closed in over me;/the deep surrounded me;/weeds were wrapped around my head/at the roots of the mountains” (v. 5, 6a). Jonah did not write the poetry in the belly of the fish, of course, but later.

As a Song of Thanksgiving, the poem seems out of place at this point in the story. Jonah was “in the belly of the fish” from Jonah 1:17 to 2:10. You would think that the appropriate prayer would be a cry for help, something like the early part of Psalm 3 or Psalm 12 (called “Laments” by Anderson). But Jonah speaks in the past tense: “I called to the LORD out of my distress,/and he answered me;/out of the belly of Sheol I cried,/and you heard my voice” (Jonah 2:2). Later he says, “yet you brought up my life from the Pit,/O LORD my God (v. 6). He adds a promise to pay his vow and “present a thank offering” (Anderson, 1^st ed., p. 85, citing vv. 8-9). We are reminded that even in the Lament Psalms, typical features include “confession of trust” and “words of Assurance” (Anderson, p. 57). Are people of faith expected to thank God in advance for what they request? Perhaps not. We have the example of Jesus, who prayed, “not what I want, but what you want” (Mk. 14:36), and of Paul, who announced travel plans “if the Lord permits” (1 Cor. 16:7). But we are encouraged to pray with faith and boldness (James 5:15; Heb. 4:16).

Ehud Ben Zvi has a different perspective. Treating Jonah as a story, he suggests that “the verbs translated here in the past tense are probably better translated in the present. They point to events that are either happening or will happen (thus ‘In my trouble I call to the LORD’ rather than In my trouble I called to the LORD [Jonah 2:3a NJPS; cf. v. 2a NRSV, ‘I called to the LORD out of my distress’]” (The Jewish Study Bible, p. 1201 on Jonah 2:3-10 NJPS = vv. 2-9 NRSV). The Hebrew verbs in question are in the perfect tense, for example, qārā’tî, “I called,” which often denotes “actions, events, or states which, after a shorter or longer duration, were terminated in the past, and hence are finally concluded” (Gesenius Hebrew Grammar, sec. 106b), but can mean something different, for example, “in direct narration to express actions which, although really only in process of accomplishment, are nevertheless meant to be represented as already accomplished in the conception of the speaker, e.g. harimōtî I lift up (my hand in ratifying an oath) Gn. 14:22" (Gesenius, sec. 106i). Ben Zvi calls Jonah’s prayer “a pastiche of different verses taken from Psalms (see v. 3 and cf. Pss. 18:7; 30:3; 118:5 . . . [and several others]. Jonah is thereby presented as a person well versed in the language of Psalms and able to compose a sophisticated prayer on their basis (cf. David or Solomon as described in Chronicles)” (Ben Zvi, loc. cit.).

But the prayer was written on dry land as strong “emotion remembered in tranquility.” “In defense of his unconventional theory of poetry, Wordsworth wrote a ‘Preface’ to the second edition of Ballads, which appeared in 1800 (actual date of publication, 1801). His premise was that the source of poetic truth is the direct experience of the senses. Poetry, he asserted, originates from ‘emotion recollected in tranquillity’” (from an Internet web site page on William Wordsworth, http://www.island-of-freedom.com/WORDSWOR.HTM, accessed Oct. 16, 2006). Presumably, at the time of writing, Jonah was also over his later pouting, when Nineveh repented and God changed his mind (3:10). Jonah’s experience is a testimony to the way that God has rescued him. Maybe there are times when you feel as “down” as Jonah. Or more like the disciples in a storm on the lake (Mk. 4:35-41; Mt. 8:23-27: Lk. 8:22-25). Is it time to call on the Lord who can say, “Peace be still!” (Mk. 4:39).

Hosea 13:1-3 (Presbyterian and Lutheran traditions; this passages is not included in the current Book of Common Prayer Daily Office Lectionary series)

13:1 When Ephraim spoke, there was trembling;

he was exalted in Israel;

but he incurred guilt through Baal and died.

2 And now they keep on sinning

and make a cast image for themselves,

idols of silver made according to their understanding,

all of them the work of artisans.

“Sacrifice to these,” they say.

People are kissing calves!

3 Therefore they shall be like the morning mist

or like the dew that goes away early,

like chaff that swirls from the threshing floor

or like smoke from a window. (Hosea 13:1-3, NRSV)

In this brief stanza, sandwiched between memories of God’s early care for Israel through prophets (Hos. 12:10-14) and his long term direct care for Israel: “Yet I have been the LORD your God / ever since the land of Egypt” (13:4a, b), the prophet marvels at Ephraim’s exalted position in Israel before, but his present continuous sinning. “When Ephraim spoke, there was trembling; he was exalted in Israel” (13:1a, b). Gregory Mobley calls this “an allusion to Ephraim’s relative prosperity during much of the Divided Monarchy” (NOAB, 3^rd ed. on Hos. 13:1). “But he incurred guilt through Baal and died,” says the prophet (v. 1c), adding, “And now they keep on sinning, / and make a cast image for themselves, / idols of silver made according to their understanding, / all of them the work of artisans” (v. 2a, b, c, d). They use them in “worship”: “‘sacrifice to these,’ they say. / People are kissing calves!” (v. 2e, f; cf. 8:5-6). The consequence, or punishment, says the prophet, is transience. “Therefore they shall be like the morning mist / or like the dew that goes away early, / like chaff that swirls from the threshing floor / or like smoke from a window” (v. 3).

Acts 27:9-26

9 Since much time had been lost and sailing was now dangerous, because even the Fast had already gone by, Paul advised them, 10 saying, “Sirs, I can see that the voyage will be with danger and much heavy loss, not only of the cargo and the ship, but also of our lives.” 11 But the centurion paid more attention to the pilot and to the owner of the ship than to what Paul said. 12 Since the harbor was not suitable for spending the winter, the majority was in favor of putting to sea from there, on the chance that somehow they could reach Phoenix, where they could spend the winter. It was a harbor of Crete, facing southwest and northwest.

The Storm at Sea

13 When a moderate south wind began to blow, they thought they could achieve their purpose; so they weighed anchor and began to sail past Crete, close to the shore. 14 But soon a violent wind, called the northeaster, rushed down from Crete. 15 Since the ship was caught and could not be turned head-on into the wind, we gave way to it and were driven. 16 By running under the lee of a small island called Cauda we were scarcely able to get the ship’s boat under control. 17 After hoisting it up they took measures to undergird the ship; then, fearing that they would run on the Syrtis, they lowered the sea anchor and so were driven. 18 We were being pounded by the storm so violently that on the next day they began to throw the cargo overboard, 19 and on the third day with their own hands they threw the ship’s tackle overboard. 20 When neither sun nor stars appeared for many days, and no small tempest raged, all hope of our being saved was at last abandoned.

21 Since they had been without food for a long time, Paul then stood up among them and said, “Men, you should have listened to me and not have set sail from Crete and thereby avoided this damage and loss. 22 I urge you now to keep up your courage, for there will be no loss of life among you, but only of the ship. 23 For last night there stood by me an angel of the God to whom I belong and whom I worship, 24 and he said, ‘Do not be afraid, Paul; you must stand before the emperor; and indeed, God has granted safety to all those who are sailing with you.’ 25 So keep up your courage, men, for I have faith in God that it will be exactly as I have been told. 26 But we will have to run aground on some island.” (Acts 27:9-26, NRSV)

The following comments are combined with some revision here from October 13, 2004, two years ago (Wednesday of the week of the Sunday closest to October 12, Year Two), and from August 24, 2005 (Wednesday of the week of the Fourteenth Sunday after Pentecost, Year One):

As yesterday’s reading ended there were signs of the difficult journey ahead. “We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind was against us, we sailed under the lee of Crete off Salmone. Sailing past it with difficulty, we came to a place called Fair Havens, near the city of Lasea” (Acts 27:7-8). The ship carrying Paul as a prisoner enters “open waters without the protection of the island” (i.e. Crete) (Beverly Roberts Gaventa, Harper-Collins Study Bible, on Acts 27:8). Paul is concerned about the delay because of the approaching winter season, “because even the Fast [i.e. Yom Kippur, the Day of Atonement, in September or October] had already gone by (Acts 27:9). “Sailing was . . . dangerous after September and ceased from mid-November until mid-March” (Christopher R. Matthews, NOAB, 3^rd ed., on v. 9). He gives advice (Acts 27:10) which reflects concern about lost time and the approaching autumn and winter months and the increased likelihood of bad weather. The “Fast” would be Yom Kippur, the Day of Atonement (in September-October). Paul’s warning about possible “loss, not only of the cargo and the ship, but also of our lives” (v. 10) went unheeded (vv. 11-12), but was soon borne out with winds and storms (vv. 13-20) so that “all hope of our being saved was at last abandoned” (v. 20). Note the first-person pronouns, “we” (v. 18) and “our” (v. 20; cf. 27:1; 28:1, 11, 16). It is surely not out of order to suggest that Luke is reporting this journey at first-hand. Some (e.g. Vincent Taylor) have gone so far as to suggest that Paul’s two years in Caesarea gave Luke the opportunity to do the investigations which he claims underlie his Gospel (Lk. 1:1-4).

When the storm came they were at the mercy of the wind (v. 14), had difficulty controlling the ship (v. 16), were pounded by the storm (v. 18), and lost hope of being saved (v. 20). Paul’s chance to say, “I told you so” (Acts 27:21) becomes an opportunity for encouragement. Paul says, “I urge you now to keep up your courage, for there will be no loss of life among you, but only of the ship” (v. 22). This he says on the authority of the “angel of the God to whom I belong and whom I worship” who “last night . . . stood by me” (v. 23). The story almost pictures Paul as more competent than the officers in charge of the ship, but of course it attributes Paul’s wisdom to God’s help and the angel’s appearance. But we should also remember that Paul was well-traveled by sea as much as by land in his previous missionary journeys. He mentions three previous shipwrecks, and being “adrift at sea” for “a night and a day,” adding “on frequent journeys, in danger from rivers” (2 Cor. 11:25-26). So while one might not expect him to serve as the ship’s captain, he must have had some experience and knowledge about surviving such conditions as they were now facing. His clear sense of his own apostolic calling and mission, and his trust in God, gave him confidence not only for himself but ability to encourage others who were undoubtedly in great fear for their own lives. As the angel said, “‘Do not be afraid, Paul; you must stand before the emperor; and indeed, God has granted safety to all those who are sailing with you.' So keep up your courage, men, for I have faith in God that it will be exactly as I have been told. But we will have to run aground on some island” (vv. 24-26).

Luke 9:1-17

The Mission of the Twelve (Mt 10.5-15)

9:1 Then Jesus called the twelve together and gave them power and authority over all demons and to cure diseases, 2 and he sent them out to proclaim the kingdom of God and to heal. 3 He said to them, “Take nothing for your journey, no staff, nor bag, nor bread, nor money-not even an extra tunic. 4 Whatever house you enter, stay there, and leave from there. 5 Wherever they do not welcome you, as you are leaving that town shake the dust off your feet as a testimony against them.” 6 They departed and went through the villages, bringing the good news and curing diseases everywhere.

Herod’s Perplexity (Mt 14.1-12; Mk 6.14-29)

7 Now Herod the ruler heard about all that had taken place, and he was perplexed, because it was said by some that John had been raised from the dead, 8 by some that Elijah had appeared, and by others that one of the ancient prophets had arisen. 9 Herod said, “John I beheaded; but who is this about whom I hear such things?” And he tried to see him.

Feeding the Five Thousand (Mt 14.13-21; Mk 6.30-44; Jn 6.1-15)

10 On their return the apostles told Jesus all they had done. He took them with him and withdrew privately to a city called Bethsaida. 11 When the crowds found out about it, they followed him; and he welcomed them, and spoke to them about the kingdom of God, and healed those who needed to be cured.

12 The day was drawing to a close, and the twelve came to him and said, “Send the crowd away, so that they may go into the surrounding villages and countryside, to lodge and get provisions; for we are here in a deserted place.” 13 But he said to them, “You give them something to eat.” They said, “We have no more than five loaves and two fish-unless we are to go and buy food for all these people.” 14 For there were about five thousand men. And he said to his disciples, “Make them sit down in groups of about fifty each.” 15 They did so and made them all sit down. 16 And taking the five loaves and the two fish, he looked up to heaven, and blessed and broke them, and gave them to the disciples to set before the crowd. 17 And all ate and were filled. What was left over was gathered up, twelve baskets of broken pieces. (Luke 9:1-17, NRSV)

The following comments are repeated here with some revision and supplement from October 13, 2004, two years ago (Wednesday of the week of the Sunday closest to October 12, Year Two):

Luke’s selection and order of events in chapter 9 is focused on Jesus and the disciples. Some things included here by Matthew and Mark are reported elsewhere by Luke. Jesus’ Rejection at Nazareth (Mk. 6:1-6a; Mt. 13:53-58) is not included here by Luke, but a different version, including the sermon on Isaiah 61, emphasizing the Holy Spirit, “The Spirit of the Lord is upon me . . .” (Lk. 4:16-30), sets the tone and inaugurates Jesus’ public ministry. Today’s reading presents three events: the Mission of the Twelve, when Jesus “sent them out to proclaim the kingdom of God and to heal” (Lk. 9:2; cf Lk 9:1-6; Mk. 6:6b-13; Mt. 9:35; 10:1, 9-11, 14), the report that Herod thinks Jesus is John the Baptist, risen from the dead (Lk. 9:;7-9; cf. Mk. 6:14-16; Mt. 14:1-2), and the Return of the Twelve and the Feeding of the Five Thousand (Lk. 9:10-17; cf. Mk. 6:30-42; Mt. 14:13-21). We may note that Matthew’s version of Jesus speech commissioning the Twelve (Mt. 10:5-16), is more detailed than the parallels in Mark and Luke, but that Luke has a separate commissioning of the Seventy (Lk. 10:1-12) which incorporates some of the same material. According to Matthew, the Twelve were sent “nowhere among the Gentiles . . . but . . . rather to the lost sheep of the house of Israel” (10:5-6). This limitation is not explicit in either of the commissionings presented by Luke, but the territory covered by their missions corresponds in general to the scope of Jesus’ ministry as we know it. In this context, Luke omits reference to the account of the Death of John (Mk. 6:17-29; Mt. 14:3-12), which he had mentioned earlier (Lk. 3:19-20). Thursday’s reading moves on to Peter’s Confession at Caesarea Philippi. The Lord’s banquet (feeding 5000) addresses a need, no food “in a deserted place” (Lk. 9:12), but also serves to celebrate the return of the Apostles (v. 10). They haven’t yet faced difficulties like those of Jonah or opposition such as Paul faced, but Jesus shows his concern for them. “He took them with him and withdrew privately to a city called Bethsaida” (Lk. 9:10). According to Marion Lloyd Soards, the language of verse 16, “And taking the five loaves and the two fish, he looked up to heaven, and blessed and broke them and gave them to the disciples to set before the crowd,” “anticipates the account of the Last Supper in 22:17-20)” (NOAB, 3^rd ed. on Lk. 9:16).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com