Job 12:1-6, 13-25

Job Replies: I Am a Laughingstock

12:1 Then Job answered:

2 "No doubt you are the people,

and wisdom will die with you.

3 But I have understanding as well as you;

I am not inferior to you.

Who does not know such things as these?

4 I am a laughingstock to my friends;

I, who called upon God and he answered me,

a just and blameless man, I am a laughingstock.

5 Those at ease have contempt for misfortune,

but it is ready for those whose feet are unstable.

6 The tents of robbers are at peace,

and those who provoke God are secure,

who bring their god in their hands. (Job 12:1-6, NRSV)

13 With God are wisdom and strength;

he has counsel and understanding.

14 If he tears down, no one can rebuild;

if he shuts someone in, no one can open up.

15 If he withholds the waters, they dry up;

if he sends them out, they overwhelm the land.

16 With him are strength and wisdom;

the deceived and the deceiver are his.

17 He leads counselors away stripped,

and makes fools of judges.

18 He looses the sash of kings,

and binds a waistcloth on their loins.

19 He leads priests away stripped,

and overthrows the mighty.

20 He deprives of speech those who are trusted,

and takes away the discernment of the elders.

21 He pours contempt on princes,

and looses the belt of the strong.

22 He uncovers the deeps out of darkness,

and brings deep darkness to light.

23 He makes nations great, then destroys them;

he enlarges nations, then leads them away.

24 He strips understanding from the leaders of the earth,

and makes them wander in a pathless waste.

25 They grope in the dark without light;

he makes them stagger like a drunkard. (Job 12:13-25, NRSV)

The following comments are repeated here with some editing from September 4, 2006 (Monday in the week of the Sunday closest to August 31, Year Two):

The general pattern of the dialogue portion of Job includes three cycles of speeches in which each of the three friends speaks and Job responds. With his response to Zophar in chapters 12-14 (including readings for three days, today through Wed.), the first cycle of speeches is completed. Subsequent readings pass over the friends’ speeches of the second cycle, but include Job’s response to Eliphaz’ second speech (Thurs., from chap. 16) and to Bildad’s second speech (Fri, from chap. 19), before returning to a speech by one of the friends, Eliphaz (Sat., from chap. 22, including a portion of Job’s response from chap. 23).

According to Leon Seow, in the speech which follows Zophar’s first speech, Job “addresses first his friends (12:1-13:19), then God (13:20-14:22)” (NOAB, 3^rd ed. on Job 12:1-14:22). He begins with sarcasm: “No doubt you are the people [the voice of the people NJPS 1985, 1999], / and wisdom will die with you” (Job 12:2 NRSV). Mayer Gruber says, commenting on the NJPS version,

Better, rhetorically, ‘Are you really the whole people, and will wisdom die with you?’ The authority invoked by Job’s three friends is wisdom tradition (we might say ‘common knowledge’), which wise people teach as the lesson of the past and which older sages can confirm from life experience. Consequently Eliphaz appealed both to his own experience, what ‘I have seen’ (4:8 and 5:3) and what ‘we have inquired’ (5:27. Eliphaz will refer again in 15:17-18 to both of his sources of authority: his own life experience, and the teachings of the Sages. Like Eliphaz, Bildad in 8:8-10 also invokes the teachings of the wise, as does Zophar in 20:4. (The Jewish Study Bible, 2004, p. 1520 on Job 12:2-3).

According to Seow, verse 4 “is difficult and may be misleadingly translated” (op. cit., on v. 4). A rather literal translation would be, “Laughter (qHoW4, ś^echōq, infinitive) to his friends am I; one who calls upon God [h01Olx$, ’ ^elôah] and he answers him, laughter (qOHW4, ś^echôq), righteous (qyD9c1, tsaddîq) and blameless (Mym9T!, tāmîm). Note the third person or indefinite pronouns (in bold print here), to which Seow calls attention. “Apart from the first I am, all the other first-person references in this verse [in the NRSV] are either third person in the Hebrew or completely absent. The passage lists the names that Job’s mockers use of him: ‘a laughing stock to his friends,’ ‘one who calls on God and he answered him,’ ‘a just and blameless man,’ ‘a laughing stock’ ” (op. cit., on v. 4). Earlier, Eliphaz has said that, if Job would “seek God” and commit his cause to God (Job 5:8), among other consequences, he would “laugh” (qH!WT9, tiśchāq) at “destruction and famine” (5:22; cf. Bildad’s remark, 8:21). Job points to imbalance, injustice in life. “Those at ease have contempt for misfortune,” he says, “but it is ready for those whose feet are unstable” (12:5). He sees that “the tents of robbers are at peace, / and those who provoke God are secure” (v. 6a, b). Of the last line in verse 6, “who bring their god in their hands” (NRSV), Seow says it “may be better translated as ‘those whom God brings by his hand’ [cf. ‘Those whom God’s hands have produced’ NJPS 1985, 1999]. The point is that the wicked seem to be favored by God” (op., cit., on v. 6c).

Job tells his friends to observe nature (vv. 7-9) and learn “that the hand of the LORD (YHWH) has done this” (v. 9b). According to Seow Job means “that nature already reveals that God is the one responsible for what is happening,” and adds that this is “the only place in the poetic dialogues where the deity is called by the name the LORD” (ibid., on vv. 7-9). Gruber sees this as a “parodic quotation of the friends.” The friends consistently refer to Job with second-person singular pronouns, and he to them with second-person plural pronouns. But here he uses singular pronouns for them as though they were addressing him, not him them (op. cit., on vv. 7-8).

In verse 13–note that the reading passes over verses 7-12–Job returns, according to Gruber, to “a central theme, the power of God” (ibid., on vv. 13-25). “With God are wisdom and strength [‘courage’ NJPS 1985, 1999],” says Job; “he has counsel and understanding” (Job 12:13). But, according to Gruber, God “abuses His power and uses it for destructive purposes” (ibid.). Seow calls verses 14-25 “a parody of a hymn. Compare 21a and 24b with Ps. 107:40. See also Isa 44:24-28; Dan. 2:20-23” (op. cit., on vv. 14-25). “If he tears down, no one can rebuild,” says Job (v. 14a). “If he withholds the waters, they dry up” but “if he sends them out, they overwhelm the land” (v. 15). He takes down various mighty officers, including counselors, kings, priests, trusted ones and princes (vv. 17-21). He “brings deep darkness to light” (v. 22b), he “makes nations great, then destroys them,” and he “strips understanding from the leaders of the earth, / and makes them wander in a pathless waste” (vv. 23-24). These leaders “grope in the dark without light . . . [and] stagger like a drunkard” (v. 25).

Acts 11:19-30

The Church in Antioch

19 Now those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews. 20 But among them were some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus. 21 The hand of the Lord was with them, and a great number became believers and turned to the Lord. 22 News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. 23 When he came and saw the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion; 24 for he was a good man, full of the Holy Spirit and of faith. And a great many people were brought to the Lord. 25 Then Barnabas went to Tarsus to look for Saul, 26 and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called "Christians."

27 At that time prophets came down from Jerusalem to Antioch. 28 One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius. 29 The disciples determined that according to their ability, each would send relief to the believers living in Judea; 30 this they did, sending it to the elders by Barnabas and Saul. (Acts 11:19-30, NRSV)

On July 16, 2007 (Monday in the week of the Sunday closest to July 13, Year One), comments were repeated with editing and supplement from September 4, 2006 (Monday in the week of the Sunday closest to August 31, Year Two), when comments were repeated from July 11, 2005 (Monday of the week of the Eighth Sunday after Pentecost, Year One). The comments are repeated again here with some further editing:

After nearly two chapters devoted to Peter’s work (Acts 9:32-11:18), Luke’s narrative returns to the spreading of Christian missions, reporting that “those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch” (Acts 11:19a; cf. 8:1). But Luke stresses the fact that “they spoke the word to no one except Jews” (11:19b). The groundwork for the mission to the Gentiles, anticipated in a sense by the conversion of the Ethiopian eunuch under Philip’s ministry (8:26-39), been laid in the visions of Peter (10:9-19) and Cornelius (10:1-8), Peter’s going to Cornelius’ house and preaching there (10:34-43), the response of those who “received the Holy Spirit” (10:47, cf. vv. 44-48), Peter’s report to Jerusalem and their acceptance of the report (11:10; cf. 11:1-18).

Antioch on the Orontes River, the capital “of the Roman province of Syria” (now modern Antakya in Turkey), “the third largest city of the empire, [was] a center of Greek culture, and a commercial hub” (John P. Meier, Harper’s Bible Dictionary, 1985, s.v. Antioch). There was a significant Jewish population “from its foundation and [Jews] enjoyed the right to observe their own customs” (ibid.). The Christian community in Antioch included some “who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus” (v. 20). This group flourished, for “The hand of the Lord was with them, and a great number became believers and turned to the Lord” (v. 21). Hearing of this growth of the Christian community in Antioch, the Jerusalem church sent Barnabas to Antioch (v. 22) whose ministry was blessed. “When he came and saw the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion; for he was a good man, full of the Holy Spirit and of faith. And a great many people were brought to the Lord” (vv. 23-24). Apparently, Barnabas sensed a need for help, so he “went to Tarsus to look for Saul, and when he had found him, he brought him to Antioch” (vv. 25, 26a). Their ministry was successful, as Luke reports, because “for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called ‘Christians’ ” (v. 26b). It was perhaps to be expected that in this first major Gentile, Greek-speaking city, the followers of Jesus’ “Way” (cf. Acts 9:2; 18:25; 19:9, 23; 22:4; 24:14, 22) would be called by a term related to the Greek word for “Messiah” (i.e. Christos), that is, Christianoi (“Christians”). Christopher R. Matthews suggests that it was “perhaps at first a term of reproach” (Christopher R. Matthews, NOAB, 3^rd ed., 2001, on Acts 11:25-26).

The maturity of this congregation is suggested by their response to the need produced by famine in Jerusalem. “At that time,” says Luke, “prophets came down from Jerusalem to Antioch” (v. 27). One of these prophets, Agabus “stood up and predicted that there would be a severe famine over all the world; and this took place during the reign of Claudius” (v. 28). The famine during the reign of Claudius (A.D. 41-54) probably occurred in A.D. 46 (Sherman E. Johnson and Bruce M. Metzger, NOAB, 2^nd ed., 1994, on v. 28) or 47 (Matthews, on v. 28). According to Beverly Roberts Gaventa, “Josephus reports a famine in Judea ca. 45-48 CE (Antiquities 20.51-53, 101), and there are indications of food shortages in Rome during Claudius’s rule, although a a famine over all the world seems exaggerated, and relief sent from Antioch to Jerusalem would be curious in that case. Luke may use Antioch’s gift to signal both the church’s charity and its indebtedness to Jerusalem” (HarperCollins Study Bible, rev. ed., 2006, on Acts 11:28).

The Antioch church, in response to Agabus’ prediction of the famine (v. 28), “determined that according to their ability, each would send relief to the believers living in Judea” (v. 29), which they sent by the hands of Barnabas and Saul (v. 30). The date of this famine is a factor to be taken into account in determining the chronology of Paul’s life and ministry. On the assumption that Saul’s (Paul’s) conversion in Acts, chapter 9, happened in about A.D. 33 soon after the crucifixion of Jesus in A.D. 30, the dates given here (A.D. 46 or 47) would be fourteen years later (perhaps by inclusive counting) and would correspond to the trip to Jerusalem reported by Paul in Galatians (Gal. 2:1). But the presence of Titus, the Gentile believer who “was not compelled to be circumcised” (Gal. 2:3) fits better with the issues of the Jerusalem Conference about which Luke reports in Acts 15. It is possible that Titus was a convert at Antioch, but he is not mentioned in Acts, and in Paul’s letters references to Titus occur in connection with Galatia (Gal. 2:1, 3), Corinth (2 Cor. 2:13; 7:6; 8:6; 12:18), all later than the famine relief trip to Jerusalem.

In any event, this example of one church’s concern for another in need is a good example for all of us. We have seen Christians (and others) respond to human need in the aftermath of recent hurricanes (especially Katrina in New Orleans), and tornadoes, for example, the recent devastation of Greensburg, Kansas. As I write, New Orleans has commemorated the victims of Katrina after three years, with Gustav brewing in the Gulf of Mexico. We all pray that Gustav’s damage will be minimal.

John 8:21-32

Jesus Foretells His Death

21 Again he said to them, "I am going away, and you will search for me, but you will die in your sin. Where I am going, you cannot come." 22 Then the Jews said, "Is he going to kill himself? Is that what he means by saying, 'Where I am going, you cannot come'?" 23 He said to them, "You are from below, I am from above; you are of this world, I am not of this world. 24 I told you that you would die in your sins, for you will die in your sins unless you believe that I am he." 25 They said to him, "Who are you?" Jesus said to them, "Why do I speak to you at all? 26 I have much to say about you and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him." 27 They did not understand that he was speaking to them about the Father. 28 So Jesus said, "When you have lifted up the Son of Man, then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me. 29 And the one who sent me is with me; he has not left me alone, for I always do what is pleasing to him." 30 As he was saying these things, many believed in him.

True Disciples

31 Then Jesus said to the Jews who had believed in him, "If you continue in my word, you are truly my disciples; 32 and you will know the truth, and the truth will make you free." (John 8:21-32, NRSV)

On March 15, 2007 (Thursday in the week of the Third Sunday of Lent, Year One), comments were repeated with some revision and supplement from March 3, 2005 (Thursday of the week of the Third Sunday in Lent, Year One), from February 9, 2006 (Thursday in the week of the Fifth Sunday after the Epiphany, Year Two), and from September 4, 2006 (Monday in the week of the Sunday closest to August 31, Year Two). The revised comments are repeated again here with editing and supplement:

Jesus’ controversy with “the Jews,” that is, the group of leaders who opposed him, is a gradual, but sustained process in chapters five to twelve of John’s Gospel. Raymond E. Brown notes some parallels in the misunderstandings of the Jews in chapters seven and eight. “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?” (Jn. 7:35). Brown sees in this an ironic reference to the future mission to the Gentiles, future, that is, in reference to the time of Jesus’ ministry. But in the present chapter “the Jews said, ‘Is he going to kill himself? Is that what he means by saying, “Where I am going, you cannot come”?’ ” (Jn. 8:22). According to Brown this “concerns the possibility of his [Jesus’] killing himself, and, of course, he will voluntarily lay down his life (x 17-18)” (The Gospel according to John I-XII, Anchor Bible 29, 1966, p. 349 on Jn. 8:21-30). The implication of “suicide” is from the Jews, of course, and part of their misunderstanding. “Jesus challenges his hearers to a decision before it is too late. . . . Men have but a short time to see Jesus, to look for him and to find him; a unique opportunity is being given to them and it will not be given again” (ibid., p. 350).

Jesus responds to the Jews’ questions. “He said to them, ‘You are from below, I am from above; you are of this world, I am not of this world. I told you that you would die in your sins, for you will die in your sins unless you believe that I am he (ejgwv eijmi, egō eimi, literally ‘I AM; cf. v. 58)’ ” (vv. 23-24). These verses, says Brown “explain the urgency of Jesus’ insisting that , once he goes away, there will be no other possibility for delivering them from sin. He is the one from above who has come into the world to enable men to be begotten from above, and thus to raise them up to God’s level from the sphere of what is below” (ibid.). Throughout John’s Gospel, a central issue is Jesus’ identity. Here the Jews ask, “Who are you?” But Jesus, apparently recognizing the question as less than totally sincere, retorts, “Why do I speak to you at all?” (v. 25). He has already identified himself, but they are not prepared to accept it. “I have much to say about you,” he adds (cf. 16:12), “and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him” (v. 26). According to John, “they did not understand that he was speaking to them about the Father” (v. 27). According to Brown, “from the beginning, from his very first discourse with Nicodemus, he has claimed to be from above and to be uniquely representative of the Father. . . . The editorial remark in vs. 27 assure us that we have been interpreting Jesus’ words correctly, and that their burden concerns his unique association with divinity, so unique that God is his Father” (ibid., on vv. 25, 27). And Jesus continues, telling them, “When you have lifted up the Son of Man, then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me. And the one who sent me is with me; he has not left me alone, for I always do what is pleasing to him” (vv. 28-29). The reference here to their lifting up the Son of Man refers to his later crucifixion (cf. 3:14). According to Brown, “whole this return to the Father in crucifixion, resurrection, and ascension will be the great moment of revelation for those who believe, the very death of Jesus which is an essential part of this moment will be caused by those who do not believe. Thus they will judge themselves and reject the possibility of receiving life” (ibid., p. 351, on vv. 28-29). Brown counts this as the second of three references to Jesus being “lifted up” (3:14; 8:28; 12:32), which he says are “the Johannine equivalents of the three predictions of the passion, death, and resurrection found in all the Synoptics (Mark viii 31, ix 31, x 33-34, and par.)” (ibid., p. 146, on Jn. 3:14, with cross-reference from p. 351, on 8:28-29). John concludes the paragraph with the report that, “as he [Jesus] was saying these things, many believed in him” (8:30).

Jesus addresses “the Jews who had believed in him,” saying, “If you continue in my word (lovgoV, logos), you are truly my disciples; and you will know the truth, and the truth will make you free” (vv. 31-32). Obery M. Hendricks, Jr., explains that “truth” means here “not general knowledge, but saving truth (14:6),” and that “free” means here free “from the power of sin and its slavery (v. 34). Brown explains that “the ‘truth’ meant is the revelation of Jesus,” and “the hackneyed use of this phrase in political oratory in appealing for national or personal liberty is a distortion of the purely religious value of both truth and freedom in this passage” (ibid., p. 355, on v. 32). “Deliverance from sin by truth is not found in the OT,” says Brown, adding:

At Qumran it is said (1QS iv 20-21): ‘And then God will purge by His truth all the deeds of men . . . and will sprinkle on him a spirit of truth like water that cleanses from every lying abomination.’ It is not said that truth frees from sin but that it destroys sin. In early rabbinic writing (Pirqe Aboth iii 6) we find the idea that the study of the Law is a liberating factor, freeing one from worldly care. Thus, we may once again have an implicit contrast between the power of Jesus’ revelation and that of the Law. (Ibid.)

It’s important for us to realize that, from God’s perspective, all of us–the whole of humankind–are confronted by Christ in this way. This part of the Gospel of John seems to present much rejection of Christ. But there are those who believe, for example, those mentioned in verse 30 and the blind man of chapter nine. We need to respond with faith and commitment, not rejection and hostility.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net