Job 40:1; 41:1-11 (Hebrew 40:1; 40:25-41:3)

40:1 And the LORD said to Job: (Job 40:1, NRSV)

41:1 “Can you draw out Leviathan with a fishhook,

or press down its tongue with a cord?

2 Can you put a rope in its nose,

or pierce its jaw with a hook?

3 Will it make many supplications to you?

Will it speak soft words to you?

4 Will it make a covenant with you

to be taken as your servant forever?

5 Will you play with it as with a bird,

or will you put it on leash for your girls?

6 Will traders bargain over it?

Will they divide it up among the merchants?

7 Can you fill its skin with harpoons,

or its head with fishing spears?

8 Lay hands on it;

think of the battle; you will not do it again!

9 Any hope of capturing it will be disappointed;

were not even the gods overwhelmed at the sight of it?

10 No one is so fierce as to dare to stir it up.

Who can stand before it?

11 Who can confront it and be safe?

--under the whole heaven, who? (Job 41:1-11, NRSV)

The following comments are repeated here from September 19, 2006 (Tuesday in the week of the Sunday closest to September 14, Year Two):

In yesterday’s reading we met Behemoth; today’s reading introduces Leviathan. As noted yesterday, some interpret them as the hippopotamus and the crocodile, while others treat them as mythological beasts such as dragons. Leviathan is mentioned in the Psalms: The words, “You crushed the heads of Leviathan” (Ps. 74:14a), follow the words, “you [God] broke the heads of the dragons in the water” (v. 13b). In another Psalm, which focuses on God’s creation of the world and his providential care, the sea is described as “great and wide” (Ps. 104:24), full of innumerable “creeping things” (v. 25), where there are “ships, / and Leviathan that you [God] formed to sport in it [the sea]” (v. 26). If the Leviathan of Psalm 74 seems something like a sea monster (cf. Isa. 27:1), the Leviathan of Psalm is one of the wonders of God’s creation. But in all of these texts, the underlying theme is the power of God who created the world and controls it, including such creatures as Behemoth and Leviathan. .

God addresses Job: ““Can you draw out Leviathan with a fishhook, / or press down its tongue with a cord?” (Job 41:1 = Heb. 40:25). “Can you put a rope in its nose,” asks God, “or pierce its jaw with a hook?” (41:2 = Heb. 40:26). The clear implication is that Job would find it impossible to control Leviathan. He cannot converse with Leviathan or have Leviathan enter into a covenant to be Job’s “servant forever” (41:3, 4 = Heb. 40:27, 28). He cannot play with Leviathan as with a bird, or tame it with a leash (41:5 = Heb. 40:29). He cannot capture it and trade it to merchants (41:6 = Heb. 40:30), or even catch it with harpoons and fishing spears (41:7 = Heb. 40:31). If he were to try, once would be more than enough. “Lay hands on it, / think of the battle; you will not do it again!” (41:8 = Heb. 40:32). Human beings cannot capture Leviathan (41:9 = Heb. 41:1), stand before it (v. 10 = Heb. v. 2), or even “confront it and be safe” (v. 11a = Heb. v. 3a), no one “under the whole heaven” (v. 11b = Heb. v. 3b). Samuel Terrien and Roland E. Murphy call Leviathan “the sea-monster that personifies chaos,” and add here that “it is only a plaything in the eyes of God, as the psalmist indicates (Ps. 104:26” (NOAB, 2^nd ed., 1994, on Job 41:1-34).

Acts 16:6-15

Paul’s Vision of the Man of Macedonia

6 They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8 so, passing by Mysia, they went down to Troas. 9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them.

The Conversion of Lydia

11 We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. 13 On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14 A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15 When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us. (Acts 16:6-15, NRSV)

On July 31, 2007 (Tuesday in the week of the Sunday closest to July 27, Year One), comments were repeated with editing and supplement from September 19, 2006 (Tuesday in the week of the Sunday closest to September 14, Year Two), when comments were repeated from November 16, 2005 (the Twenty-Second Sunday after Pentecost, Year One). The revised comments are repeated here:

In yesterday’s reading we left Paul, Silas and Timothy in the vicinity of Timothy’s hometown, Lystra (Acts 16:1-5), some 200 miles from Antioch of Syria, Paul’s home base, so to speak. Suddenly, a couple verses later, we find them having traversed the length of Asia Minor (modern Turkey), some 600 miles further west by northwest. “They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia” (v. 6), and “When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them” (v. 7). We note Luke’s attention to the guidance of the Holy Spirit in this journey. According to Dennis R. MacDonald, Phrygia was “a large region of interior western Asia Minor, during the NT period divided by the Romans into the provinces Asia and Galatia” (Harper’s Bible Dictionary, 1985, s.v. Phrygia). Mysia was “the region of northwestern Asia Minor along the Hellespont and the Aegean Sea” in which were found Troas (Acts 16:8, 11) and Assos (Acts 20:13)” (Harper’s Bible Dictionary, s. v. Mysia). Bithynia was “a Roman Province in northwest Asia Minor” (Harper’s Bible Dictionary, s.v. Bithynia), mentioned with other provinces as the location of readers to whom 1 Peter was addressed. The point is that Paul passed quickly through Asia Minor, and, thanks to his vision at Troas of the man of Macedonia, who said, “Come over to Macedonia and help us” (Acts 16:9), he crossed the Aegean Sea and entered Europe. So the response of Paul to this visionary invitation, accompanied by Silas and Timothy, has come to symbolize for some the entry of the Gospel into Europe–though it may be that Christian believers were in Rome soon after Pentecost. For Luke, it represents the Holy Spirit’s guidance of the mission. They were “forbidden by the Holy Spirit to speak the word in Asia,” as noted above (v. 6), though Paul would later spend more than two years at Ephesus (Acts 19:10), the major city in the Roman Province of Asia. They were also not allowed to “go into Bithynia” (Acts 16:7). They respond to this guidance. “When he [Paul] had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them” (v. 10). We note the preposition “they” in verses 6, 7, and 8, which becomes “we” in verses 10, 11, 12, 13, 14 (“us”), 15 (“us”), 16, and 17 (“us”). These first person references are commonly understood to indicate Luke’s presence with Paul’s group in the crossing to Macedonia and the beginnings of their ministry in Philippi. If so, Luke was present when Paul cast the spirit of divination out of the slave-girl (vv. 16-18), but apparently was not imprisoned with Paul and Silas (vv. 19-29).

But that’s a little ahead of the story. The group left Troas, sailed to the island of Samothrace, and “the following day to Neapolis,” the seaport (v. 11). Philippi, some ten miles inland, becomes the next scene of Paul’s ministry, for “from there [Neapolis, we journeyed] to Philippi, which is a leading city of the district of Macedonia and a Roman colony” (v. 12a). “We remained,” reports Luke, “in this city for some days” (v. 12b).

“On the sabbath day,” says Luke, “we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there” (v. 13). Beverly Roberts Gaventa suggests that by the expression “A place of prayer,” Luke means either a synagogue or an informal place of worship” (HarperCollins Study Bible, rev. ed., 2006, on Acts 16:13). An official Jewish synagogue would require a minyan (a quorum of ten men), so a group of women worshiping by the river would hardly be an official synagogue. Lydia is described as “a worshiper of God,” which Gaventa describes as “a Gentile who worshiped Israel’s God)” (ibid., on v. 14). Lydia was a business woman, perhaps wealthy, “a dealer in purple cloth,” not a native of Philippi, but “from the city; of Thyatira” (v. 14a). According to Charles H. Miller, Thyatira, which lay some 100 miles or so north of Ephesus, “lay on the road between Pergamum and Sardis in Lydia (or at times in Mysia) on the Lycus River” (Harper’s Bible Dictionary, s.v. Thyatira). The city “was in the district of Lydia, which had long been a center for the production of purple dye, a luxury good (Lk. 16:19)” (Gaventa, loc. cit.). Luke tells us that “The Lord opened her heart to listen eagerly to what was said by Paul” (v. 14b). She opened her home to the missionaries, and, though they were imprisoned briefly (vv. 23-39), they would establish an important church in Philippi, which likely met, at first, in Lydia’s home. As a business-woman, Lydia may very well have contributed substantially to the financial help for Paul’s missionary work for which his later letter to the Philippians thanks them (Phil. 1:5, 7; 2:25; 4:10-20). In writing that letter, Paul finds little to criticize in the Philippian church. He does urge two persons, Euodia and Syntyche, to “be of the same mind in the Lord” (Phil. 4:2).

John 12:9-19

The Plot to Kill Lazarus

9 When the great crowd of the Jews learned that he was there, they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests planned to put Lazarus to death as well, 11 since it was on account of him that many of the Jews were deserting and were believing in Jesus.

Jesus’ Triumphal Entry into Jerusalem (Mt 21.1-11; Mk 11.1-11; Lk 19.28-40)

12 The next day the great crowd that had come to the festival heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, shouting,

“Hosanna!

Blessed is the one who comes in the name of the Lord-

the King of Israel!”

14 Jesus found a young donkey and sat on it; as it is written:

15 “Do not be afraid, daughter of Zion.

Look, your king is coming,

sitting on a donkey’s colt!”

16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things had been written of him and had been done to him. 17 So the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to testify. 18 It was also because they heard that he had performed this sign that the crowd went to meet him. 19 The Pharisees then said to one another, “You see, you can do nothing. Look, the world has gone after him!” (John 12:9-19, NRSV)

On April 2, 2007 (Monday of Holy Week, Year One), comments were repeated with revision and supplement from February 24, 2006 ( Friday in the week of the Seventh Sunday after the Epiphany, Year Two), when comments were repeated from March 21, 2005 (Monday of Holy Week, Year One). The revised comments are repeated again here:

Today’s reading begins with John’s explicit reference to Jesus’ raising of Lazarus as decisive for the action of the chief priests against Jesus and Lazarus. Crowds were coming together, “not only because of Jesus but also to see Lazarus, whom he had raised from the dead” (Jn. 12:9). So Lazarus joins Jesus as under their threat of death (v. 10), because, as John explains, “it was on account of him that many of the Jews were deserting and were believing in Jesus” (v. 11). In the comments on John 11:1-44 last Saturday (Sept. 13, 2008), I quoted a statement from Raymond E. Brown that offers a fascinating perspective on the way the raising of Lazarus fits into John’s presentation of the Gospel story (John I-XII, Anchor Bible, 29, p. 429, on Jn. 11:1-44).

But today’s reading moves on quickly to Jesus’ Triumphal Entry into Jerusalem. The four Gospel accounts of this event are presented in the following table:

For comments on Mark’s perspective on the Triumphal Entry, see recent comments for February 12, 2007 (which can be accessed through the Archives). “The next day,” says John, “the great crowd that had come to the festival [i.e., Passover, cf. 12:1] heard that Jesus was coming to Jerusalem” (Jn. 12:12). Mark puts the triumphal entry after the healing of Bartimaeus at Jericho (Mk. 10:46-52), “when they were approaching Jerusalem, at Bethpage and Bethany, near the Mount of Olives” (Mk. 11:1; cf. Mt. 21:1; Lk. 19:29). The crowd mentioned by John, having heard of Jesus’ coming (Jn. 12:12), “took branches of palm trees and went out to meet him” (v. 13a). In Mark’s account the crowd seems to form spontaneously, “Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields” (Mk. 11:8; cf. Mt. 21:8; Lk. 19:36). Only Luke describes the crowd as “the whole multitude of the disciples” (Lk. 19:37), which suggests a different perspective than that of John, for whom the crowd was attracted “not only because of Jesus but also to see Lazarus, whom he had raised from the dead” (Jn. 12:9), which probably included some from, but was not identical with, “the great crowd that had come to the festival” (v. 10).

John and Matthew include the quotation from Zechariah 9:9 in their accounts of the “triumphal entry” (demonstration of “servant messiahship”?). Matthew alone mentions two animals (“the donkey and the colt,” Mt. 21:7), apparently taking literally the “one-through-two” figure of speech (hendiadys) with which Zechariah describes one animal: The king comes “humble and riding on a donkey, on a colt, the foal of a donkey” (Zech. 9:9 NRSV). All four Gospels use the passage from Psalm 118, shouting, “Hosanna! Blessed is the one who comes in the name of the Lord–[Ps. 118:25-26] the King of Israel!” (Jn. 12:13b). Mark’s version lacks John’s concluding reference to “the King of Israel,” but adds, “Blessed is the coming kingdom of our ancestor David!” (Mk. 11:10a). Matthew lacks both of these additions, but Luke’s version uses “king who comes” for “one who comes” (Lk. 19:38). Mark and Matthew add, “Hosanna in the highest heaven! (Mk. 11:10b; Mt. Mt. 21:9b), repeating “Hosanna” from the Psalm quotation. Luke concludes his version of the crowd’s praise with the words, “Peace in heaven, / and glory in the highest heaven!” (Lk. 19:38b; cf. the angels’ acclamation at the birth of Jesus, “Glory to God in the highest heaven, / and on earth peace among those whom he favors!” (Lk. 2:14). It is clear that Jesus was acting as a prophet–following the example of many Old Testament prophets–demonstrating a claim to be the Messiah, but in a sense that many did not understand. As noted above, he comes on the “donkey” mentioned by Zechariah, not the “war-horse” (Zech. 9:10). Zechariah says the king will “cut off the chariot . . . and the war-horse,” also “the battle bow.” In other words, he comes as a peacemaker.

The Synoptic Gospels conclude their account of the Triumphal Entry briefly: “Then he [i.e., Jesus] entered Jerusalem and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve” (Mk. 11:11). Matthew, who has Jesus enter the temple immediately for the “Cleansing” (Mt. 21:12), does not report a departure to Bethany, but he reports the the wonder of the people. “When he entered Jerusalem, the whole city was in turmoil, asking, ‘Who is this?’ The crowds were saying, ‘This is the prophet Jesus from Nazareth in Galilee’ ” (Mt. 21:10-11). Luke reports not so much a discussion, but a direct challenge to Jesus. “Some of the Pharisees in the crowd said to him, ‘Teacher, order your disciples to stop.’ He answered, ‘I tell you, if these were silent, the stones would shout out’ ” (Lk. 19:39-40). John’s emphasis, on the other hand, is focused more on the disciples. “His [i.e., Jesus’] disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things had been written of him and had been done to him” (Jn. 12:16). John continues to follow “the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead,” who he says, “continued to testify” (v. 17). He reminds us that “it was also because they heard that he had performed this sign that the crowd went to meet him” (v. 18), thus continuing the motif that the raising of Lazarus was the event that precipitated the opposition that led to Jesus’ crucifixion. And he concludes with the Pharisees’ frustration, “The Pharisees then said to one another, ‘You see, you can do nothing. Look, the world has gone after him!’ ” (v. 19); compare Caiaphas’s earlier concern, “You do not understand that it is better for you to have one man die for the people than to have the whole nation destroyed” (11:50; cf. 7:47).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net