Job 29:1-20

Job Finishes His Defense

29 Job again took up his discourse and said:

2 O that I were as in the months of old,

as in the days when God watched over me;

3 when his lamp shone over my head,

and by his light I walked through darkness;

4 when I was in my prime,

when the friendship of God was upon my tent;

5 when the Almighty was still with me,

when my children were around me;

6 when my steps were washed with milk,

and the rock poured out for me streams of oil!

7 When I went out to the gate of the city,

when I took my seat in the square,

8 the young men saw me and withdrew,

and the aged rose up and stood;

9 the nobles refrained from talking,

and laid their hands on their mouths;

10 the voices of princes were hushed,

and their tongues stuck to the roof of their mouths.

11 When the ear heard, it commended me,

and when the eye saw, it approved;

12 because I delivered the poor who cried,

and the orphan who had no helper.

13 The blessing of the wretched came upon me,

and I caused the widow’s heart to sing for joy.

14 I put on righteousness, and it clothed me;

my justice was like a robe and a turban.

15 I was eyes to the blind,

and feet to the lame.

16 I was a father to the needy,

and I championed the cause of the stranger.

17 I broke the fangs of the unrighteous,

and made them drop their prey from their teeth.

18 Then I thought, ‘I shall die in my nest,

and I shall multiply my days like the phoenix;

19 my roots spread out to the waters,

with the dew all night on my branches;

20 my glory was fresh with me,

and my bow ever new in my hand.’ (Job 29:1-20, NRSV)

The following comments are repeated here with editing and supplement from September 12, 2006 (Tuesday in the week of the Sunday closest to September 7, Year Two):

As noted yesterday, readings for the next four days (today through Friday) are from Job’s final defense of his innocence and integrity (Job, chaps. 29-31). Today’s reading reviews Job’s past life. Many of Job’s earlier speeches respond to previous speeches of his “friends,” and are introduced by the words, “then Job answered” (Job 6:1; 9:1;12:1; 16:1; 19:1; 21:1; 23:1; 26:1). But this speech is introduced as a continuation: “Job again took up his discourse and said:” (29:1; cf. 27:1 and comments two days ago on Sun., Sept. 7, 2008).

In the readings for today and tomorrow, the Job describes his former good life in contrast with his present misery. “O that I were as in the months of old, / as in the days when God watched over me,” he begins today (Job 29:2). But consider his beginning in the next chapter, which moves to the present, “But now they make sport of me, / those who are younger than I, / whose fathers I would have disdained to set with the dogs of my flock” (30:1). The readings for Thursday and Friday will present an emphatic denial of the accusations against him and affirmation of his integrity (chap. 31). Today, Job remembers past blessings of God, whose “lamp shone over my head, / and by his light I walked through darkness” (29:3). He was in his “prime” (v. 4a), for “the friendship of God was upon my tent” (v. 4b). The Almighty was with him, and his children were around him (v. 5). At that time, his “steps were washed with milk, / and the rock poured out for me streams of oil!” (v. 6). According to Leong Seow, Job’s having his “steps . . . washed with milk,” and receiving “streams of oil” are “images of abundant blessings (Deut. 32:13-14; 33:24; Ps. 133)” (NOAB, 3^rd ed., 2001, on Job 29:6).

Not only was Job blessed with family and abundance; he remembers being respected and honored as a leading citizen in the public forum. “When I went out to the gate of the city,” he says, “when I took my seat in the square, / the young men saw me and withdrew, / and the aged rose up and stood” (vv. 7-8). According to Mayer Gruber, the “gates” and the “square” are “the centers of legal transactions and business activity. Those who sat here were the decision-makers of society” (The Jewish Study Bible, 2004, p.1541 on Job 33:7). Not only did “the young” and “the aged”–we might say the people in general–respect Job as a community leader, but so did “nobles” and “princes”: “the nobles refrained from talking, / and laid their hands on their mouths; / the voices of princes were hushed, / and their tongues stuck to the roof of their mouths” (vv. 9-10). Job sums up the respect of all of these groups with an impersonal synecdoche (putting the part for the whole): “When the ear heard, it commended me, / and when the eye saw, it approved (v. 11).

Next Job presents what Seow calls, “a catalogue of virtuous actions expected of a leader (see Ps. 72:12-14)” (op. cit., on vv. 12-17). The honors and respect listed above were “because,” says Job, “I delivered the poor who cried, / and the orphan who had no helper. / The blessing of the wretched came upon me, / and I caused the widow’s heart to sing for joy” (vv. 12-13). Compare the words of the Psalmist to which Seow refers (above). “For he [i.e., the ideal king] delivers the needy when they call, / the poor and those who have no helper” (Ps. 72:12). According to John S. Kselman, Psalm 72 is “a royal psalm, perhaps a coronation ode. Only Ps. 72 and 127 are headed by ‘Of Solomon’ ” (NOAB, 3^rd ed., 2001, on Ps. 72). In another figure of speech, Joseph compares his virtues to clothing. “I put on righteousness, and it clothed me; / my justice was like a robe and a turban” (v. 14). His support for the weak and needy is also presented in metaphors. “I was eyes to the blind, / and feet to the lame. / I was a father to the needy” (vv. 15, 16a). But then he becomes specific. “I championed the cause of the stranger” (v. 16b; cf. Deut. 10:18-19; 24:17). Another metaphor pictures the oppressors of the weak as beasts of prey. “I broke the fangs of the unrighteous,” he says, “and made them drop their prey from their teeth” (Job. 29;17).

Then Job turns to metaphorical descriptions of his former peace of mind. “Then I thought,” says Job, “I shall die in my nest, / and I shall multiply my days like the phoenix (lOH, chôl)” (v. 18). He expected a comfortable old age, his days multiplied (v. 18)–but not, of course, a multiplication of days of suffering. According to James L. Crenshaw, “the allusion to a nest invites, but does not demand, thought of a bird” (HarperCollins Study Bible, rev. ed., 2006, on Job 29:18). On would think the reference to the phoenix would settle the matter, but as indicated by NRSV text note b, “Or like sand,” lOH (chôl) could be one of two different words, meaning (1) “mud, sand,” as in Gen. 22:17, or (2) “traditionally palm-tree, or phoenix-bird,” a meaning found only here in the Hebrew Bible (William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression, 1988, s.v. lOH, chôl). The meaning “mud,” or “sand,” hardly fits Job’s image of his former good life, so the term “nest” becomes a picture of life in a comfortable and protected setting. “Like the phoenix,” says Seow, refers to “a mythical bird thought to rise to new life from its ashes” (op. cit., on v. 18).

Then Job’s image of his past condition turns to that of a tree whose “roots spread out to the waters, / with dew all night on my branches” (v. 19). Compare the words of the Psalmist, who says that those who “delight . . . in the law of the LORD . . . are like trees / planted by streams of water, / which yield their fruit in its season, / and their leaves do not wither. / In all that they do, they prosper” (Ps. 1:2-3). “My glory” (dObK!, kāvôd), says Job, “was fresh with me, / and my bow (tw@q@, qešet) ever new in my hand” (v. 20). “Glory,” says Seow, “may also be interpreted as ‘power’,” and he adds, “bow is a metaphor throughout the ancient Near East for virility” (ibid., on v. 20).

Acts 14:1-18

Paul and Barnabas in Iconium

14:1 The same thing occurred in Iconium, where Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks became believers. 2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. 3 So they remained for a long time, speaking boldly for the Lord, who testified to the word of his grace by granting signs and wonders to be done through them. 4 But the residents of the city were divided; some sided with the Jews, and some with the apostles. 5 And when an attempt was made by both Gentiles and Jews, with their rulers, to mistreat them and to stone them, 6 the apostles learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country; 7 and there they continued proclaiming the good news.

Paul and Barnabas in Lystra and Derbe

8 In Lystra there was a man sitting who could not use his feet and had never walked, for he had been crippled from birth. 9 He listened to Paul as he was speaking. And Paul, looking at him intently and seeing that he had faith to be healed, 10 said in a loud voice, Stand upright on your feet. And the man sprang up and began to walk. 11 When the crowds saw what Paul had done, they shouted in the Lycaonian language, The gods have come down to us in human form! 12 Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker. 13 The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates; he and the crowds wanted to offer sacrifice. 14 When the apostles Barnabas and Paul heard of it, they tore their clothes and rushed out into the crowd, shouting, 15 Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all that is in them. 16 In past generations he allowed all the nations to follow their own ways; 17 yet he has not left himself without a witness in doing good-giving you rains from heaven and fruitful seasons, and filling you with food and your hearts with joy. 18 Even with these words, they scarcely restrained the crowds from offering sacrifice to them. (Acts 14:1-18, NRSV)

On July 24, 2007 (Tuesday in the week of the Sunday closest to July 20, 2007), comments were repeated with editing and supplement from October 9, 2005 (the Sunday closest to October 12, Year One), and from September 12, 2006, (Tuesday in the week of the Sunday closest to September 7, Year Two. The combined comments are repeated here:

When Paul and Barnabas came to Antioch of Pisidia on the first missionary journey, Paul preached in the synagogue (Acts 13:26-41). They were urged to continue on the next sabbath (v. 42) but Jews became jealous (v. 45) and their opposition persisted , and continued at the next town, Iconium (Acts 14:1-7). Luke’s description of the apostles’ ministry in Iconium (Acts 14:1-6), it seems, briefly describes a repetition of the events in Pisidia. “Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks became believers” (v. 1). The sermon is not recorded but the responses are similar. In contrast to the many believers, “the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers” (v 2). Although a full-length sermon is not quoted this time, the apostles’ message is summarized, as “they remained for a long time, speaking boldly for the Lord, who testified to the word of his grace by granting signs and wonders to be done through them” (v. 3). This message proves to be a challenge, dividing the community, for “the residents of the city were divided; some sided with the Jews, and some with the apostles” (v. 4). New in this story is the “attempt by both Gentiles and Jews, with their rulers, to mistreat them and to stone them” (v. 5), which anticipates the actual stoning later at Lystra (v. 19). At Iconium, however, the apostles learn of these intentions and flee “to Lystra and Derbe, cities of Lycaonia, and to the surrounding country” (v. 6), where they continue “proclaiming the good news” (v. 7).

At Lystra, before Jewish opposition comes (Acts 14:19-20), Paul heals a lame man “who could not use his feet and had never walked, for he had been crippled from birth” (v. 8). The man listens intently to Paul as he speaks, says Luke, and Paul, “looking at him intently and seeing that he had faith to be healed, said in a loud voice, ‘Stand upright on your feet’ ” (vv. 9, 10a). The cure is immediate: “And the man sprang up and began to walk” (v. 10b). In reaction, the crowds acclaim the apostles as “gods [who] have come down to us in human form!” (v. 11), Barnabas as “Zeus,” and Paul as “Hermes” (v. 12). When the apostles understand the situation, the preparations of the priest of Zeus for sacrifice (v. 13), they protest vigorously. “They tore their clothes and rushed out into the crowd, shouting, ‘Friends, why are you doing this? We are mortals just like you” (vv. 14, 15a). They call instead for the people to “turn from these worthless things [i.e. the idols] “to the living God, who made the heaven and the earth and the sea and all that is in them” (v. 15b). Their explanation likely serves as an example of how to present the gospel in a polytheistic culture. Paul declares that the living God, in the past has “allowed all the nations to follow their own ways” (v. 16), but, even so, “he has not left himself without a witness in doing good–giving you rains from heaven and fruitful seasons, and filling you with food and your hearts with joy” (v. 17). Christopher R. Matthews notes that “Paul (v. 15), like Peter (10:26), rejects worship of himself” (NOAB, 3^rd ed., 2001, on vv. 15-17). “Even with these words,” says Luke, “they scarcely restrained the crowds from offering sacrifice to them” (v. 18)

John 10:31-42

31 The Jews took up stones again to stone him. 32 Jesus replied, “I have shown you many good works from the Father. For which of these are you going to stone me?” 33 The Jews answered, “It is not for a good work that we are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God.” 34 Jesus answered, “Is it not written in your law, ‘I said, you are gods’? 35 If those to whom the word of God came were called ‘gods’–and the scripture cannot be annulled– 36 can you say that the one whom the Father has sanctified and sent into the world is blaspheming because I said, ‘I am God’s Son’? 37 If I am not doing the works of my Father, then do not believe me. 38 But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father.” 39 Then they tried to arrest him again, but he escaped from their hands.

40 He went away again across the Jordan to the place where John had been baptizing earlier, and he remained there. 41 Many came to him, and they were saying, John performed no sign, but everything that John said about this man was true. 42 And many believed in him there. (John 10:31-42, NRSV)

On September 9, 2007 (the Sunday closest to September 7, Year One), comments were combined from comments of September 4, 2005 (the Sunday closest to September 7, Year One), of February 17, 2006 (Friday in the week of the Sixth Sunday after the Epiphany, Year One), of September 12, 2006 (Tuesday in the week of the Sunday closest to September 7, Year One), and of March 29, 2007 (Thursday in the week of the Fifth Sunday of Lent, Year One). The combined comments are repeated here with editing and supplement:

As noted earlier, there is a connection between the account of the Pharisees’ reaction to Jesus’ healing of the blind man (John, chap. 9), and Jesus’ Parable of the Good Shepherd in which he, in effect, indicts the religious leaders as “thieves” and “bandits” (10:1), as “hired hands” who flee when they see the wolf coming (v. 12; cf. Obery M. Hendricks, NOAB, 3^rd ed., 2001, on Jn. 10:12-13). The debate, or rather heated confrontation, between Jesus and the Jewish leaders comes to the point where Jesus’ claim, “the Father and I are one” (v. 30), evokes a murderous response. “The Jews took up stones again to stone him” (v. 31, cf. 5:18; 7:19-20, 25; 8:37, 40, 59). Hendricks points out that “stoning was the penalty for blasphemy (Lev. 29:16; Sanhedrin [Mishna] 7:4)” (ibid., on v. 31). In the face of the current attempt to stone Jesus, says John, “Jesus replied, ‘I have shown you many good works from the Father. For which of these are you going to stone me?’ ” (v. 32). The “Jews” (i.e. the Jewish leadership) do not respond to Jesus with faith, but challenge his claims. “It is not for a good work that we are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God” (v. 33). Jesus responds with a scripture quotation, “I said, you are gods” (v. 34, citing Ps. 82:6). The psalm uses the term “gods” (Myh9lox$, ’ ^elōhîm) ironically, addressing the “subordinate deities” of foreign nations, enemies of Israel” (cf. John S. Kselman, NOAB, 3^rd ed., 2001, on Ps. 82). Jesus perhaps turns the irony against his opponents. He uses this Psalm text as the basis for an a fortiori, that is, “all the more,” argument.. “If those to whom the word of God came were called ‘gods’–and the scripture cannot be annulled–can you say that the one whom the Father has sanctified and sent into the world is blaspheming because I said, ‘I am God’s Son’?” (vv. 35-36). But he places the emphasis upon his works. “If I am not doing the works of my Father, then do not believe me. But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father” (vv. 37-38). According to Elwyn E. Tilden and Bruce M. Metzger, “Jesus’ works authenticate him, for they are the kind which God does” (Elwyn E. Tilden and Bruce M. Metzger, NOAB, 2nd ed., 1994, on Jn. 10:31-39). But there is no such response from the Jews, who instead “tried to arrest him again, but he escaped from their hands” (v. 39).

At that, Jesus finds it prudent to withdraw from Jerusalem. “He went away again across the Jordan to the place where John had been baptizing earlier, and he remained there” (v. 40, cf. 3:23). There he finds many who are receptive to his message, due, no doubt, to John’s earlier ministry there. “Many came to him, and they were saying, John performed no sign, but everything that John said about this man was true. And many believed in him there” (vv. 41-42).

According to Paul J. Achtemeier, Joel B. Green and Marianne Meye Thompson, “much of the Gospel [of John] focuses on the question of Jesus’ identity and how he is to be understood” and the related “themes of recognition and response to Jesus” (Introducing the New Testament, 2001, p. 189). These authors point out that, at the feeding of the five thousand, the people exclaim, ‘Surely this is the Prophet who is coming into the world!’ (6:14).”

Later they debate whether Jesus is “the Prophet” (7:40) or the Messiah (7:41).

And yet while both “Prophet” and “Messiah” capture some aspect of Jesus’ mission, neither fully or adequately portrays him. In ch. 4., the Samaritan woman’s tentative suggestions that Jesus is both prophet and Messiah are clearly surpassed by the confession that he is the “Savior of the world” (4:42). And whereas the blind man initially declares Jesus to be a prophet, he comes to the recognition of Jesus as the Son of man and as Lord (9:38). (Ibid., p. 185)

I trust that we can all join with Thomas in recognizing and confessing the risen Jesus as “my Lord and my God” (20:28).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net