Job 40:1-24

40:1 And the LORD said to Job:

2 “Shall a faultfinder contend with the Almighty?

Anyone who argues with God must respond.”

Job’s Response to God

3 Then Job answered the LORD:

4 “See, I am of small account; what shall I answer you?

I lay my hand on my mouth.

5 I have spoken once, and I will not answer;

twice, but will proceed no further.”

God’s Challenge to Job

6 Then the LORD answered Job out of the whirlwind:

7 “Gird up your loins like a man;

I will question you, and you declare to me.

8 Will you even put me in the wrong?

Will you condemn me that you may be justified?

9 Have you an arm like God,

and can you thunder with a voice like his?

10 “Deck yourself with majesty and dignity;

clothe yourself with glory and splendor.

11 Pour out the overflowings of your anger,

and look on all who are proud, and abase them.

12 Look on all who are proud, and bring them low;

tread down the wicked where they stand.

13 Hide them all in the dust together;

bind their faces in the world below.

14 Then I will also acknowledge to you

that your own right hand can give you victory.

15 “Look at Behemoth,

which I made just as I made you;

it eats grass like an ox.

16 Its strength is in its loins,

and its power in the muscles of its belly.

17 It makes its tail stiff like a cedar;

the sinews of its thighs are knit together.

18 Its bones are tubes of bronze,

its limbs like bars of iron.

19 “It is the first of the great acts of God-

only its Maker can approach it with the sword.

20 For the mountains yield food for it

where all the wild animals play.

21 Under the lotus plants it lies,

in the covert of the reeds and in the marsh.

22 The lotus trees cover it for shade;

the willows of the wadi surround it.

23 Even if the river is turbulent, it is not frightened;

it is confident though Jordan rushes against its mouth.

24 Can one take it with hooks

or pierce its nose with a snare? (Job 40:1-24, NRSV)

The following comments are repeated here from September 18, 2006 (Monday in the week of the Sunday closest to September 14, Year Two):

The LORD marks the transition from his first to his second speech with a question, “Shall a faultfinder contend (bro, rōv, infinitive of byr, r-y-b) with the Almighty?” (Job 40:2a) and a challenge, “Anyone who argues with God must respond” (v. 2b). But though Job has previously insisted on a legal disputation (13:22; 23:1-7; 31:35-37, refs. from Leong Seow, NOAB, 3^rd ed., 2001, on Job 40:1-2), he now “acknowledges his relatively insignificant position and is willing to be silent” (ibid., on vv. 3-5). “See, I am of small account; what shall I answer you?” Job asks (v. 4a). “I lay my hand on my mouth,” he says (v. 4b). “I have spoken once, and I will not answer; / twice, but will proceed no further” (v. 5). But the LORD still seeks an answer from Job, and, as he resumes speaking, he repeats himself. “Gird up your loins like a man; / I will question you, and you declare to me” (v. 7b, c; cf. 38:2). “Will you even put me in the wrong?” asks the LORD (v. 8a). “Will you condemn me that you may be justified?” (v. 8b).

Job is challenged, in irony, to do what God does. “Have you an arm like God, / and can you thunder with a voice like his?” (v. 9). “Deck yourself with majesty and dignity,” says the LORD (v. 10a); “clothe yourself with glory and splendor” (v. 10b). In particular, Job is challenged to play the role of judge and inflict punishment on the proud and the wicked (vv. 11-12). “Hide them all in the dust together,” says the LORD (v. 13a); “bind their faces in the world below” (v. 13b). If Job can control the world as God does, then the LORD “will also acknowledge to you [Job] / that your own right hand can give you victory” (v. 14).

In the next two stanzas (vv. 15-18, 19-24), the LORD presents Behemoth (tOmh2B4, b^ehēmôth), “which I made just as I made you” (v. 15a, b). The term is a plural form of b^ehēmāh (hm!h2B4), “beast, cattle” (Marvin H. Pope, Job, Anchor Bible, vol. 15, 3^rd ed., 1973, p. 268 on Job 40:15a). The former term is called “a plural of extension” of the latter, with the traditional meaning “hippopotamus” (William L. Holladay, Hebrew and Aramaic Lexicon, s.v. tOmh2B4, b^ehēmôth). According to Pope, “the verbs used with the noun in this passage are third masculine singular thus indicating that a single beast is intended and that the plural form here must be the so-called intensive plural or plural of majesty, The Beast, par excellence” (loc. cit.). He adds,

The descriptions of Behemoth and Leviathan (cf. xl 25 ff. [i.e. chap. 41; 41:1-8 NRSV is numbered as 40:25-32 in the Hebrew Bible, which Pope follows here]) are indeed vivid and detailed enough to convince most moderns that the creatures are the two most impressive of Egypt’s numerous fauna, the ponderous hippopotamus and the extremely fierce and dangerous crocodile. If this were the case, one might wonder why less puzzling terms were not used. Actually there are considerations which militate against the view that the animals described are creatures from the natural world. Both the hippopotamus and the crocodile were killed and captured by the Egyptians, whereas Leviathan at least is represented as too powerful and ferocious for mere man to dare to come to grips with it. (ibid., p. 268 on Job 40:15a, citing T. Säve-Söderburgh in reference to the last point)

So Pope suggests that

In view of the long recognized mythological and supernatural character of Leviathan [citing Cheyne, 1887], now clearly established by the Ugaritic myths, it is in order to question again the interpretation of Behemoth as the hippopotamus. . . . In Enoch lx 7-9 . . . we are informed that Behemoth and Leviathan were separated, the one to dwell in the wilderness and the other in the sea., In IV Ezra vi 49-52 and the Apocalypse of Baruch xxiv 4 the two beasts are said to have been created on the fifth day to be food for the righteous in the Messianic age. The eschatological interpretation tends to confirm the mythological character of both beasts. (ibid., p. 269)

While Pope further addresses the mythological character of these beasts, we may note the objection of Robert L. Alden, who finds that “Though some of the statements [about Leviathan] are hyperbolic (vv. [41:18-20 {10-12}]), there are enough that accurately describe the features and behavior of a crocodile to make it probable that the poet had seen this creature” (Job, The New American Commentary, vol. 11, 1993, p. 400 on Job 40:1-34 [Heb. 40:25-41:26]). Alden adds, again in reference to Leviathan, but with implications for the discussion of Behemoth: “God spoke of himself in the first person as if to remind Job what this long description was about: to demonstrate that he rather than Job was master of the animals. As a mortal who could be killed by a crocodile, Job’s only choice was to trust and obey Yahweh” (ibid.). On either interpretation, Job would find himself up against impossible odds, facing a formidable foe. And we know from the Prologue to the book that it was the Satan (Adversary) who brought about his troubles.

Acts 15:36-16:5

Paul and Barnabas Separate

36 After some days Paul said to Barnabas, “Come, let us return and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing.” 37 Barnabas wanted to take with them John called Mark. 38 But Paul decided not to take with them one who had deserted them in Pamphylia and had not accompanied them in the work. 39 The disagreement became so sharp that they parted company; Barnabas took Mark with him and sailed away to Cyprus. 40 But Paul chose Silas and set out, the believers commending him to the grace of the Lord. 41 He went through Syria and Cilicia, strengthening the churches.

Timothy Joins Paul and Silas

16:1 Paul went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek. 2 He was well spoken of by the believers in Lystra and Iconium. 3 Paul wanted Timothy to accompany him; and he took him and had him circumcised because of the Jews who were in those places, for they all knew that his father was a Greek. 4 As they went from town to town, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5 So the churches were strengthened in the faith and increased in numbers daily (Acts 15:36-16:5, NRSV)

On July 30, 2007 (Monday in the week of the Sunday closest to July 27, Year One), comments were repeated with editing and supplement from September 18, 2006 (Monday in the week of the Sunday closest to September 14, Year Two). The edited comments are repeated again here:

After the Jerusalem Council (the readings of Thursday through Saturday, last week, Sept. 11-13, 2008), Paul makes plans for his second missionary journey. “Come, let us return,” he says to Barnabas, “and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing” (Acts 15:36). Presumably, they would carry the letter with the Council’s decision back to places like Derbe, Lystra and Iconium, places visited on the first missionary journey, which some regard as in the “Galatia”–by the “south Galatia” or “Roman Province of Galatia” theory–to which Paul addressed his Letter to the Galatians. (In that case, the Council’s decision should have resolved the issues in Galatia.) According to Beverly Roberts Gaventa, “What later develops into a major mission trip begins with the simple plan to revisit the cities of their earlier preaching” (HarperCollins Study Bible, rev. ed., 2006, on Acts 15:36-41).

Barnabas appears ready for another missionary journey, but he “wanted to take with the John called Mark” (v. 37). But Paul is unwilling to include Mark, who on the first journey, had turned back, for he “deserted them in Pamphylia and had not accompanied them in the work” (Acts 15:38; cf. 13:13). So a problem arises in disagreement between Paul and Barnabas about whether to allow John Mark to accompany them on this journey. Barnabas wanted to give his cousin (Col. 4:10) a second chance (Acts 15:37), but Paul disagreed (v. 38), and the “sharp” disagreement caused them to separate. “The disagreement became so sharp that they parted company” (v. 39a).

So Barnabas and Mark went to Cyprus (v. 39b), which, for Barnabas was returning home (4:36; cf. 11:19-22). So Paul chooses Silas as a traveling companion and leaves with the blessing of the believers at Antioch, who commend him “to the grace of the Lord” (v. 40). They “went through Syria and Celicia, strengthening the churches” (v. 41). It might appear that Paul also returns home, for Tarsus, in Cilicia, would be on the way back to Iconium, Lystra, and Derbe, but if so, he doesn’t remain long. At Lystra, “a disciple named Timothy,” of whom we will hear much more later, joins the team (16:1,3). “Timothy [was] the son of a Jewish woman who was a believer; but his father was a Greek” (v. 1b). He and his mother were probably converted during Paul’s first ministry in Lystra (14:8-18), and he is highly regarded, “well spoken of by the believers in Lystra and Iconium” (16:2).

Paul, having won his case in Jerusalem and not being required to circumcise Gentile believers (15:28-30), for example, Titus (Gal. 2:3), now has Timothy circumcised, for though Timothy has a Jewish mother, he has a Gentile (“Greek”) father (Acts 16:1, 3). Paul would later say, “To the Jews I became as a Jew, in order to win Jews” (1 Cor. 9:20). But as they go from town to town, they also deliver “for observance the decisions that had been reached by the apostles and elders who were in Jerusalem” (Acts 16:4). Thus “the churches were strengthened in the faith and increased in numbers daily” (v. 5). In tomorrow’s reading, we will find Paul and his team traversing Asia Minor quickly (vv. 6-10) and preparing to enter Macedonia.

John 11:55-12:8

55 Now the Passover of the Jews was near, and many went up from the country to Jerusalem before the Passover to purify themselves. 56 They were looking for Jesus and were asking one another as they stood in the temple, “What do you think? Surely he will not come to the festival, will he?” 57 Now the chief priests and the Pharisees had given orders that anyone who knew where Jesus was should let them know, so that they might arrest him.

Mary Anoints Jesus (Mt 26.6-13; Mk 14.3-9)

12:1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 “Why was this perfume not sold for three hundred denarii and the money given to the poor?” 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.” (John 11:55-12:8, NRSV)

On September 18, 2006 (Monday in the week of the Sunday closest to September 14, Year Two), comments were repeated from February 23, 2006 (Thursday in the week of the Seventh Sunday after the Epiphany, Year Two). The comments are repeated again here:

After the council’s decision (see the reading for Saturday of last week, September 13, 2008, and comments), Jesus withdraws “to a town called Ephraim.” Due to the decision, “he no longer walked about openly among the Jews” (Jn. 11:54). John reports that the chief priests and Pharisees “were looking for Jesus.” They asked one another, “What do you think? Surely he will not come to the festival [Passover], will he?” (v. 56). You might say they put out an “all points bulletin” on Jesus. They had given orders that anyone who knew where Jesus was should let them know, so that they might arrest him” (v. 57). It is ironic (again) that the authorities cannot locate such a public figure as Jesus to carry out their decision, but we know that more than a merely human drama is being played out in John’s narrative. Jesus has already stated that he, not the Jewish leaders nor the Roman officials, is in control of his own destiny.

For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father. (John 10:17-18, NRSV)

His “hour,” which had not yet come at the wedding in Cana (Jn. 2:4; cf. 7:30), will soon be upon him (12:23, 27; 13:1; 17:1). As he would later tell Pilate, “You would have no power over me unless it had been given you from above; therefore the one who handed me over to you is guilty of a greater sin” (19:11).

John’s account of the anointing of Jesus at Bethany is one of four similar accounts in the Gospels (Mt. 26:6-13; Mk. 14:3-9; Lk. 7:36-50; and Jn. 12:1-8). The text of each is in a separate file, Anointing at Bethany. The stories in Matthew and Mark are very similar, and set after the Triumphal Entry (Mt. 21:1-9; Mk. 11:1-10; Lk. 19:28-40; Jn. 12:12-19), which follows John’s account of the anointing. Mark puts the event “two days before the Passover” (Mk. 14:1) which, while in the preceding paragraph, may not exactly date the anointing. For Matthew and Mark, the anointing is at the house of Simon the Leper (Mt. 26:6; Mk. 14:3), for John it is at the home of Lazarus (Jn. 12:1), but the similar event in Luke is in Galilee (after an event at Nain (Lk. 7:11-17) and before a preaching tour (8:1) and takes place at the house of a Pharisee (7:36) who is called Simon (7:43, 44). The person who anoints Jesus is an unnamed woman in Matthew and Mark, who anoints Jesus’ head, and is praised. “Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her” (Mk. 14:9=Mt. 26:13). Those who object are the disciples (Mt. 26:8) or “some [who] were there” (Mk. 14:4). In Matthew and Mark Jesus says that she is anointing his body for burial, and John says, “She bought it so that she might keep it for the day of my burial” (Jn. 12:7). In Luke, the person who anoints Jesus is described as “a woman in the city, who was a sinner” (Lk. 7:37). She bathes Jesus feet in her tears as well as the ointment. It is the Pharisee, Simon, who objects, but Jesus explains with a parable of two debtors, one who owed five hundred denarii and the other fifty, but the creditor cancelled both debts (Lk. 7:41, 42). Jesus asks, “Now which of them will love him more? (Lk. 7:42). After further explanation, Jesus forgives the woman (Lk. 7:48), which raises questions among Simon’s guests. “Who is this who even forgives sins?” (Lk. 7:49). In John, the woman is Mary, sister of Martha and Lazarus, which relates chapter 12 to chapter 11. In Luke and John it is Jesus’ feet, not his head, that are anointed, which has a certain significance in John’s account, according to Raymond E. Brown:

Mary’s action constituted an anointing of Jesus’ body for burial, and thus unconsciously she performed a prophetic action. And indeed this may explain why the rather implausible detail of the anointing of the feet was kept in the Johannine narrative–one does not anoint the feet of a living person, but one might anoint the feet of a corpse as part of the ritual of preparing the whole body for burial. (The Gospel According to John I-XII, Anchor Bible, 29, 1966, p. 454)

In spite of these and other differences in detail, some have considered these accounts as reports of the same event, with differing details due to the oral tradition. C. H. Dodd “posits one basic incident behind all three accounts” (cited from Tradition, pp. 162-73, by Brown, p. 450). But Brown suggests that Luke’s incident is different from the one reported by Matthew and Mark, and that John’s account of the latter has been influenced by details from the former. In John’s account, it is Judas, the “thief” (Jn. 12:6) who raises the objection (v. 5). Commenting on various references to Judas and his betrayal, Brown concludes by suggesting, “The picture of Judas’ cupidity was naturally painted in darker and darker tones as the story was retold. John’s portrait of Judas in xii 4-6 is even more hostile than that of Matthew [‘demanding money,’ Mt. 26:15], for John presents Judas as a thief” (op. cit., p. 453). But for John, Mary is a model disciple.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net