Job 11:1-9, 13-20

Zophar Speaks: Job’s Guilt Deserves Punishment

11:1 Then Zophar the Naamathite answered:

2 “Should a multitude of words go unanswered,

and should one full of talk be vindicated?

3 Should your babble put others to silence,

and when you mock, shall no one shame you?

4 For you say, ‘My conduct is pure,

and I am clean in God’s sight.’

5 But O that God would speak,

and open his lips to you,

6 and that he would tell you the secrets of wisdom!

For wisdom is many-sided.

Know then that God exacts of you less than your guilt deserves.

7 “Can you find out the deep things of God?

Can you find out the limit of the Almighty?

8 It is higher than heaven --what can you do?

Deeper than Sheol--what can you know?

9 Its measure is longer than the earth,

and broader than the sea. (Job 11:1-9, NRSV)

13 “If you direct your heart rightly,

you will stretch out your hands toward him.

14 If iniquity is in your hand, put it far away,

and do not let wickedness reside in your tents.

15 Surely then you will lift up your face without blemish;

you will be secure, and will not fear.

16 You will forget your misery;

you will remember it as waters that have passed away.

17 And your life will be brighter than the noonday;

its darkness will be like the morning.

18 And you will have confidence, because there is hope;

you will be protected and take your rest in safety.

19 You will lie down, and no one will make you afraid;

many will entreat your favor.

20 But the eyes of the wicked will fail;

all way of escape will be lost to them,

and their hope is to breathe their last.” (Job 11:13-20, NRSV)

The following comments are repeated here from September 3, 2006 (the Sunday closest to August 31, Year Two):

The ridicule with which Bildad began, “How long will you say these things, / and the words of your mouth be a great wind” (Job 8:2), is equaled, if not surpassed, by Zophar’s opening: “Should a multitude of words go unanswered, / and should one full of talk be vindicated? / Should your babble put others to silence, / and when you mock, shall no one shame you?” (11:2-3). If one compares these to Eliphaz’ beginning words, which, on the surface, at least, imply respect and concern for Job–“If one ventures a word with you, / will you be offended? (4:2a)–we see a trend of increasing intensity in the criticism of Job, due, perhaps to the accumulation of his emotional protest. Mayer Gruber criticizes Zophar. “Like Bildad in 8:2, Zophar here , in the house of a man bereft of his children (1:18-19) and infested with maggots (7:5), has the colossal nerve to tell Job, the master of the house, that he talks too much! Just because a person talks a lot, says Zophar, does not meant that he is right” (The Jewish Study Bible, 2004, p. 1519 on Job 11:2-3). Leong Seow describes Zophar’s remarks as in direct contradiction of Job. “Picking up on Job’s complaint that he cannot ‘be in the right’ (‘yitsdaq,’ see 9:2), Zophar argues that one who is as full of talk as Job cannot be vindicated (‘yitsdaq’ [qD1c4y9]). Whereas Job uses the term in the legal sense, Zophar uses it in the broader sense employed in the wisdom tradition, which emphasizes prudence and restraint in speaking” (NOAB, 3^rd ed., 2001, on Job 11:2).

When Zophar gets beyond insults to the point he wants to make, he says, “For you say, ‘My conduct is pure (kaqarovV eijmi toi:V e[rgoiV, katharos eimi tois ergois LXX), / and I am clean in God’s sight’” (v. 4). As Seow observes, the NRSV has followed the Septuagint here. “As the NRSV has it (emending on the basis of the Greek), Job had been claiming purity of conduct. The Heb. text suggests, however, that what is at issue to Zophar is the purity of doctrine (Heb ‘leqach’ [Hq1l@]). Zophar is focused not on the reality of Job’s experience but on the incorrectness of Job’s doctrine” (op. cit., on v. 4). God should teach Job the truth. “But O that God would speak, / and open his lips to you, / and that he would tell you the secrets of wisdom!” (vv. 5, 6a). True wisdom, as Zophar would have it, would teach Job “that God exacts of you less than your guilt deserves” (v. 6b).

With Zophar’s references to “the deep things of God” (v. 7a), “the limit of the Almighty,” “the heights of heaven” (v. 8a NRSV note i) and the depth of Sheol (v. 8b), according to Gruber, he suggests that neither Job nor any person can really understand God: “And should God’s actions be limited to those that human beings find rational or just? Here, like the other friends, Zophar suggests that God’s great power (vv. 7-10) shows that He is a fair judge, who punishes iniquity only (v. 11)” (op. cit., on vv. 7-11). The crowning insult comes in verse 12: “But a stupid person will get understanding, / when a wild ass is born human” (v. 12). How sarcastic can Zophar get? “Zophar,” says Gruber, “is using this proverb to suggest that Job is a hollow man [NJPS 1985, 1999 trans. for ‘a stupid person’ NRSV, Heb. bUbn!, Navûv], and that he will never get understanding” (ibid., on v. 12).

In the balance of the chapter, Zophar advises Job to repent. “If you direct your heart rightly,” he says, “you will stretch out your hands toward him” (v. 13). Job is to put iniquity far away, “and do not let wickedness reside in your tents” (v. 14). According to Seow, “To ‘direct the heart’ is the idiom that Rabbinic Judaism used to describe the meditative preparation for prayer (cf. 5:8; 8:5-6a)” (op. cit., on vv. 13-20; by the references he connects the advice to repent given by the three friends). In the light of Zophar’s beginning, one wonders how sincere are his promises of the benefits of repentance. If he repents, says Zophar, Job will lift up his face without blemish in security without fear (v. 15). He will forget his misery (v. 16); his life will brighten (v. 17), and he will have confidence, hope, protection, and safety (v. 18). “You will lie down, and no one will make you afraid,” says Zophar, but “many will entreat your favor” (v. 19). The words, “Your life will be brighter than the noonday; / its darkness will be like the morning” (v. 17, ‘Life will be brighter than noon; / You will shine, you will be like the morning’ NJPS 1985, 1999), are explained by Gruber as “a response to the darkness imagery used at the end of Job’s previous speech” (op. cit., on v. 17). But Zophar concludes with a description of the fate of “the wicked,” as though that is the future he really expects for Job. “But the eyes of the wicked will fail; / all way of escape will be lost to them, / and their hope is to breathe their last” (v. 20).

Revelation 5:1-14

The Scroll and the Lamb

5:1 Then I saw in the right hand of the one seated on the throne a scroll written on the inside and on the back, sealed with seven seals; 2 and I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” 3 And no one in heaven or on earth or under the earth was able to open the scroll or to look into it. 4 And I began to weep bitterly because no one was found worthy to open the scroll or to look into it. 5 Then one of the elders said to me, “Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”

6 Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. 7 He went and took the scroll from the right hand of the one who was seated on the throne. 8 When he had taken the scroll, the four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of the saints. 9 They sing a new song:

“You are worthy to take the scroll

and to open its seals,

for you were slaughtered and by your blood you ransomed for God

saints from every tribe and language and people and nation;

10 you have made them to be a kingdom and priests serving our God,

and they will reign on earth.”

11 Then I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, 12 singing with full voice,

“Worthy is the Lamb that was slaughtered

to receive power and wealth and wisdom and might

and honor and glory and blessing!”

13 Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing,

“To the one seated on the throne and to the Lamb

be blessing and honor and glory and might

forever and ever!”

14 And the four living creatures said, “Amen!” And the elders fell down and worshiped. (Revelation 5:1-14, NRSV)

The following comments are based on those of October 31 and November 1, 2007 (Wednesday and Thursday in the week of the Sunday closest to October 26, Year One). Those comments were based, in turn, on those of October 26 and 27, 2005 (Wednesday and Thursday in the week of the Sunday closest to October 26, Year One), as well as on comments of December 16, 2005 (Friday in the week of the Third Sunday of Advent, Year Two) and comments of September 3, 2006 (the Sunday closest to August 31, Year Two).

Today’s reading is the second of four Sunday readings from the daily lectionary taken from the Book of Revelation. This reading continues where the reading for last Sunday left off; but the next two skip ahead to Revelation chapters fourteen and eighteen, respectively.

The worship in heaven’s throne room continues, directed to God the Father, who is “worthy . . . to receive glory and honor and power” (Rev. 4:11a) because “you created all things, / and by your will they existed and were created” (v. 11b). But attention soon turns to the “Lamb” (Christ) who alone is found worthy to “open the scroll and break its seals” (5:2, 5, below). Momentarily John weeps because “no one in heaven or on earth or under the earth . . . was found worthy to open the scroll” with the seven seals (Rev. 5:3-4, cf. v. 1). But he soon learns that someone worthy is available. “The Lion of the tribe of Judah, the Root of David has conquered” (v. 5). The “Lamb standing as if it has been slaughtered, having seven horns and seven eyes . . .” (v. 6). Those in God’s throne room sing: “You are worthy to take the scroll and to open its seals, / for you were slaughtered and by your blood you ransomed for God / saints from every tribe . . . / you have made them to be a kingdom of priests serving our God, / and they will reign on earth” (vv. 9-10)

Throughout much of the Book of Revelation, the plagues and judgments are brought about by the Lamb’s opening of the seals and the blowing of the trumpets and pouring out of bowls by angels. While the Dragon and the two Beasts have their day (chaps. 12-13), there is never really any doubt that they will be “thrown into the lake of fire and sulfur” (Rev. 20:10).” God is in control from the start to the finish. While the Book of Revelation certainly portrays cosmic conflict between the powers of light and the powers of darkness, there is never really any doubt as to the eventual outcome.

At this point, a multitude of angels and heavenly beings join the singing of praise. John looks and hears “the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands” (Rev. 5:11). They were “singing with full voice, ‘Worthy is the Lamb that was slaughtered / to receive power and wealth and wisdom and might / and honor and glory and blessing!” (v. 12). And as if “myriads of myriads and thousands of thousands” were not enough, John hears “every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, ‘To the one seated on the throne and to the Lamb / be blessing and honor and glory and might / forever and ever!” (v. 13). The songs of praise conclude with an “Amen!” from “the four living creatures” as “the elders [fall] down and [worship]” (v. 14).

Matthew 5:1-12

The Beatitudes (Lk 6.20-26)

5:1 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:

3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

4 “Blessed are those who mourn, for they will be comforted.

5 “Blessed are the meek, for they will inherit the earth.

6 “Blessed are those who hunger and thirst for righteousness, for they will be filled.

7 “Blessed are the merciful, for they will receive mercy.

8 “Blessed are the pure in heart, for they will see God.

9 “Blessed are the peacemakers, for they will be called children of God.

10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

11 “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you. (Matthew 5:1-12, NRSV)

In the following, relevant comments are repeated with some adaptation from April 14 and 15, 2008 (Monday and Tuesday in the week of the fourth Sunday of Easter, Year Two), when the readings were Matthew 5:1-10, and vv. 11-16, respectively. Those comments were based on earlier comments, as noted there.

Today’s reading includes Matthew’s brief introduction of the beginning of the Sermon on the Mount, “When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying” (Mt. 5:1-2). This is followed by the Beatitudes (vv. 3-12). In Luke, the parallel Sermon on the Plain (Lk. 6:20-49, cf. v. 17) begins with four beatitudes and four contrasting woes. The relationship between these two versions of the beatitudes is indicated by the following table:

Matthew’s first eight beatitudes call certain kinds of people “Blessed” (Makavrioi, Makarioi cf. MakavrioV, Makarios, singular, in Ps. 1:1, for the Heb. yr2w4xa, ’ašrê, “fortunate, blessed,” William L. Holladay, A Concise Hebrew and Aramaic Lexicon, 1971, 10^th corrected impression 1988, s.v. yr2w4xa, ’ašrê). These include “the poor in spirit . . . those who mourn . . . the meek . . . those who hunger and thirst for righteousness . . . the merciful . . . the pure in heart . . . the peacemakers . . . those who are persecuted for righteousness sake" (Mt. 5:3-10). If we include the ninth beatitude (Mt. 5:11-12), we find that four of the beatitudes have parallel beatitudes in Luke’s Sermon on the Plain (Lk. 6:20–49), which is largely parallel to parts of Matthew’s Sermon on the Mount, and concludes with a similar illustration about persons who built houses, one of which withstood the storm and one which was destroyed (Mt. 7:21-27; Lk. 6:46-49). Not only does Luke’s version of the sermon have parallels to four of Matthew’s beatitudes, but in addition, for each of these four, Luke has contrasting “woes,” as in apparent in the table above. So we see that Luke’s balanced list of beatitudes and woes draws a sharp contrast between the poor (v. 21b) and the rich (v. 24), those who weep (v. 21b) and those who laugh (v. 25b), those who are hungry (v. 21a) and those who are full (v. 25a) and between those who are persecuted “on account of the Son of Man” (vv. 22-23) and those of whom “all speak well” (v. 26).

T. W. Manson suggests that Luke’s “simpler form” of the beatitudes “is strongly eschatological,” and as such, “it is likely that their “stark simplicity” is “the original,” whereas in Matthew “the phrasing of the beatitudes has been given a more edifying turn” (T. W. Manson, The Sayings of Jesus, London: SCM Press, 1949, repr., 1975, p. 47). Manson continues as follows on the first beatitude (“poor,” “poor in spirit”):

The first beatitude states the contrast in general terms. The meaning of the word ‘poor’ is given by such passages as Ps. 69:29-36. In the Judaism of the last two centuries B.C. the term was practically a synonym for Chāsîd, i.e. ‘Saintly’ or ‘pious,’ in the best sense. So, for example, Ps. Sol. 10:7: ‘The saints also shall give thanks in the assembly of the people: and God will have mercy on the poor in the (day of) gladness of Israel.’ Here ‘the saints’ and ‘the poor’ stand in synonymous parallelism. Again in the Talmud they are treated as synonyms (Ber. 6^b). The use of the word ‘poor’ in this way goes back to the days of the Seleucid rule in Palestine. Then it was the poor above all who remained faithful to their religion and the Law. The well-to-do upper classes in Jerusalem allowed themselves to be tainted with heathenism. Hence “rich” tends to mean ‘worldly’ and ‘irreligious,’ and ‘poor’ the opposite. In this specialized sense the word is used here. In Mt. the paraphrase ‘poor in spirit’ is an attempt to make this fact clear. The Kingdom of God belongs to these simple devoted souls, because they belong to it, having accepted God’s will as the only rule of their lives. As they submit themselves to the obligations of the Kingdom, so they become heirs of its privileges. (ibid.)

Manson has said that Matthew’s clarifying addition of “in spirit” illustrates his tendency to “gild the lily” (ibid.). He believes that Luke’s shorter version implies what Matthew’s version thus spells out. In general, we may say that Matthew’s version of the Beatitudes provides a blueprint for Christian living.

In the final beatitude, the language shifts from third person (e.g. “Blessed are the poor in spirit,” Mt. 5:3) to second, “Blessed are you when people revile you . . .” (v. 11), which agrees with Luke’s fourth beatitude (Lk. 6:22). The vividness of direct address characterizes all of Luke’s beatitudes, which are all in the second person (Lk. 6:20-22) and matches the same in the woes (Lk. 6:24-26). In the last beatitude the persecutions to be faced by the Christians are stated in a series of verbs: “when people revile you and persecute you and utter all kinds of evil against you falsely” (Mt. 5:11); “when people hate you, and when they exclude you, revile you, and defame you” Lk. 6:22). Matthew’s first verb, “revile” (ojneidivswsin, oneidisōsin) is Luke’s third verb, and the vocabulary differs otherwise, but both versions anticipate persecutions to come for the Christian communities, and promise that “your reward is great in heaven” (Mt. 5:12; Lk. 6:23).

It has been said that the arrangement of material in Matthew’s Gospel (throughout) has made it an excellent “church manual” for teaching and practice, and for that reason, it was a favorite among the early Christians. We certainly need people at this time who are humble (“poor in spirit”), hungry and thirsty for righteousness, merciful, pure in heart and peacemakers, not to mention the other characteristics described in the beatitudes.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net