Jeremiah 36:1-10

Baruch Reads Jeremiah’s Scroll in the Temple

36:1 In the fourth year of King Jehoiakim son of Josiah of Judah, this word came to Jeremiah from the LORD: 2 Take a scroll and write on it all the words that I have spoken to you against Israel and Judah and all the nations, from the day I spoke to you, from the days of Josiah until today. 3 It may be that when the house of Judah hears of all the disasters that I intend to do to them, all of them may turn from their evil ways, so that I may forgive their iniquity and their sin.

4 Then Jeremiah called Baruch son of Neriah, and Baruch wrote on a scroll at Jeremiah's dictation all the words of the LORD that he had spoken to him. 5 And Jeremiah ordered Baruch, saying, "I am prevented from entering the house of the LORD; 6 so you go yourself, and on a fast day in the hearing of the people in the LORD's house you shall read the words of the LORD from the scroll that you have written at my dictation. You shall read them also in the hearing of all the people of Judah who come up from their towns. 7 It may be that their plea will come before the LORD, and that all of them will turn from their evil ways, for great is the anger and wrath that the LORD has pronounced against this people." 8 And Baruch son of Neriah did all that the prophet Jeremiah ordered him about reading from the scroll the words of the LORD in the LORD's house.

9 In the fifth year of King Jehoiakim son of Josiah of Judah, in the ninth month, all the people in Jerusalem and all the people who came from the towns of Judah to Jerusalem proclaimed a fast before the LORD. 10 Then, in the hearing of all the people, Baruch read the words of Jeremiah from the scroll, in the house of the LORD, in the chamber of Gemariah son of Shaphan the secretary, which was in the upper court, at the entry of the New Gate of the LORD's house. (Jeremiah 36:1-10, NRSV)

On October 14, 2007 (the Twentieth Sunday after Pentecost, references for the Sunday closest to October 12, Year One), comments were repeated from October 9, 2005 (the Sunday closest to October 12, Year One); they are repeated here with editing and supplement:

Yesterday’s reading, in which Jeremiah used the obedience of the Rechabites as an example in contrast to the people generally was set “in the days of King Jehoiakim” (Jer. 35:1). Today’s reading is also set within the reign of Jehoiakim. “In the fourth year of King Jehoiakim son of Josiah of Judah, this word (hz0,ha rbADAha, haddāvār hazzeh) came to Jeremiah from the LORD” (Jer. 36:1). These two chapters come between chapters set during the siege of Jerusalem by the Babylonian army during the reign of Zedekiah (cf. 34:1; 37:1). Since Jehoiakim reigned from 609 to 598 B.C. and Zedekiah from 597 to 587/6 B.C. (cf. the table of chronology, HarperCollins Study Bible, rev. ed., 2006, p. 500), we are reminded that the material in Jeremiah is not in strict chronological order.

As chapter 36 begins, the word (rbADA, dāvār) that came to Jeremiah directs him to “take a scroll and write on it all the words that I have spoken to you against Israel and Judah and all the nations, from the day I spoke to you, from the days of Josiah until today” (v. 2). According to Leo G. Perdue, revised by Robert R. Wilson,

The story begins with the fourth year of King Jehoiakim (605 BCE, v. 1) . . . and describes the formation of two scrolls of Baruch. The first scroll contained the prophecies of Jeremiah from 627 to 605 BCE, described primarily as oracles of judgment. The purpose of this scroll was to present the ‘house of Judah’ an opportunity to repent, be forgiven, and avoid destruction (see 25:1-14. Baruch, Jeremiah’s companion and secretary, belonged to an important family in Jerusalem and was a royal scribe (36:32; see chs. 32, 45. His brother, Seraiah, was minister to Zedekiah (51:59). Seals of the two brothers have been excavated. Baruch’s reads: ‘to/from Baruch / son of Neriah / the scribe.’ Numerous efforts to reconstruct the two scrolls have been undertaken . . . If ch. 36 is historical, we may have indications of the first two editions of the book of Jeremiah. (HarperCollins Study Bible, rev. ed., 2006, on Jer. 36:1-32)

Marvin A. Sweeney agrees, saying, “This ch. offers remarkably important evidence for the writing and re-editing of prophetic books” (The Jewish Study Bible, 2004, on Jer. 36:1-32).

The LORD explains his command to prepare the scroll (v. 2). “It may be that when the house of Judah hears of all the disasters that I intend to do to them, all of them may turn from their evil ways, so that I may forgive their iniquity and their sin” (v. 3). So the purpose is an incentive to repentance. Jeremiah gets help in fulfilling the LORD’s directive. “Then Jeremiah called Baruch son of Neriah, and Baruch wrote on a scroll at Jeremiah’s dictation all the words of the LORD that he had spoken to him [i.e., to Jeremiah]” (v. 4). Jeremiah then gives further direction to Baruch. “And Jeremiah ordered Baruch, saying, ‘I am prevented from entering the house of the LORD; so you go yourself, and on a fast day in the hearing of the people in the LORD’s house you shall read the words of the LORD from the scroll that you have written at my dictation. You shall read them also in the hearing of all the people of Judah who come up from their towns” (vv. 5-6). It was necessary for Baruch to represent Jeremiah and speak for him because, as Jeremiah says, he was prevented from entering the house of the LORD (v. 5). This, according to Perdue and Wilson, was “possibly because of the temple sermon (see chs. 7, 26)” (ibid., on v. 5). In the recent Jewish translation, Jeremiah says, “I am in hiding; I cannot go to the House of the LORD” (v. 5 NJPS 1985, 1999). “Jeremiah is in hiding,” says Sweeney, “presumably because he is subject to arrest as a result of his support for Babylonia” (op. cit., on v. 5). Perdue and Wilson point out that “public fasts were held periodically, especially during times of distress (see 2 Chr. 20:3; Ezra 8:21-23; Neh. 1:4-11). Since these were periods of penance in which lamenting, wearing sackcloth, offering sacrifices, and fasting made up the ritual, a fast day was appropriate for reading Jeremiah’s oracles of judgment to the people assembled in the temple” (op. cit., on v. 6). “It may be,” says Jeremiah, “that their plea will come before the LORD, and that all of them will turn from their evil ways, for great is the anger and wrath that the LORD has pronounced against this people” (v. 7). And so, we are told, “Baruch son of neriah did all that the prophet Jeremiah ordered him about reading from the scroll the words of the LORD in the LORD’s house” (v. 8).

The next paragraph, which closes today’s reading, describes the occasion of the reading of this scroll. “In the fifth year of King Jehoiakim son of Josiah of Judah, in the ninth month, all the people in Jerusalem and all the people who came from the towns of Judah to Jerusalem proclaimed a fast before the LORD” (v. 9). According to Perdue and Wilson, “the fifth year of King Jehoiakim (604 BCE) would coincide with Nebuchadrezzar’s advance into the Philistine plain, where he conquered Ashkelon. Shortly thereafter Jehoiakim declared his allegiance to Nebuchadrezzar” (ibid., on v. 9). “Then,” we are told, in the hearing of all the people, Baruch read the words of Jeremiah from the scroll, in the house of the LORD, in the chamber of Gemariah son of Shaphan the secretary, which was in the upper court, at the entry of the New Gate of the LORD's house” (v. 10). Sweeney says, “Gemariah son of Shaphan is a son of Josiah’s secretary (2 Kings 24:3) and brother of Ahikam son of Shaphan who interceded on the prophet’s behalf at his sedition trial (26:24). The scroll would have been read to him first as a potential ally among the scribes” (op. cit., on v. 10). Mark E. Biddle agrees that Gemariah was “a friend of Jeremiah” (NOAB, 3^rd ed., augmented, 2007, on Jer. 36:5-10).

Acts 14:8-18

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 14:8-18, NRSV)

One may have noticed that the Epistle readings for Sundays, September 6 through November 15 this year, are selections from the Acts of the Apostles. On September 9, 2008 (Tuesday in the week of the Sunday closest to September 7, Year Two), and on July 21, 2009 (Tuesday in the week of the Sunday closest to July 20, Year One) the reading was Acts 14:1-18. Today’s comments are based on relevant comments then, those on verses 8-14, when comments were based on earlier occasions as noted there.

A week ago, when the Epistle reading was Acts 12:1-17, we read that Herod Agrippa I had James, the son of Zebedee and brother of John killed (vv. 1-2), and “after he saw that it pleased the Jews, he proceeded to arrest Peter also” (v. 3), whom he imprisoned (vv. 4-5), but who was delivered from prison by an angel of the Lord (vv. 6-10), and surprised the church when he showed up free from prison in answer to their prayers (vv. 11-18). Today’s reading skips to the middle of the first missionary journey of Paul and Barnabas. After an extensive report of their work at Antioch of Pisidia (chap. 13), including Paul’s extensive sermon (13:16-41), some success and some opposition (v. 50), they moved on to Iconium (14:1-6 where they met with similar success and opposition, so they moved on to Lystra and Derbe (v. 7).

“In Lystra,” says Luke, “there was a man sitting who could not use his feet and had never walked, for he had been crippled from birth” (v. 8). According to Mary K. Milne, Lystra was

a city in the region of Lycaonia, about twenty-five miles south-by-southwest of Iconium in central Asia Minor. Its location was unknown until 1885, when a Roman altar was found, still in place, inscribed with the city’s Latin name (‘Lustra’) indicating that it was a Roman colony. . . . Augustus made the city a Roman stronghold against mountain tribes in the region. The Lycaonians had a district language, and a temple to Zeus graced the city of Lystra (Acts 14:11-13). (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Lystra)

According to Beverly Roberts Gaventa, “Lystra, popularly identified as a rustic and gullible backwater, is an ideal setting for this story. The detailed description of the man’s disability enhances the miracle that follows; see also [Acts] 3:2” (HarperCollins Study Bible, rev. ed., 2006, on Acts 14:8). The man “listened to Paul as he was speaking. 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.’ And the man sprang up and began to walk” (vv. 9-10). Luke describes the crowd’s response. “When the crowds saw what Paul had done, they shouted in the Lycaonian language, ‘The gods have come down to us in human form!’ Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker” (vv. 11-12). “For the Lystrans,” says F. F. Bruce,

seeing the instantaneous cure performed on the lame man, concluded that they were being favored with a divine visitation. Local legend told of earlier occasions when the gods came down to them in the likeness of human beings–in particular, the two gods known to the Greeks as Zeus (father of gods and men) and Hermes (his son by Maia, and messenger of the gods). We cannot be sure if the crowds used these two names or (since they were speaking Lycaonian) the names of two Anatolian divinities identified with Zeus and Hermes. (The Book of Acts, NICNT, rev. ed., 1988, p. 274, on Acts 14:11-12).)

The local priest was apparently ready to participate in honoring the visiting “gods.” 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” (v. 13). When the apostles understood the situation, the preparations of the priest of Zeus for sacrifice (v. 13), they protested vigorously. “They tore their clothes and rushed out into the crowd, shouting their protests” (v. 14). Christopher R. Matthews says, “tore their clothes [was] a sign of horror and dismay at what they looked upon as blasphemy (cf. Mk. 14:63)” (NOAB, 3^rd ed., augmented, 2007, on Acts 14:14). “Friends, why are you doing this?” they shouted. “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” (v. 15). Paul explains: “In past generations he allowed all the nations to follow their own ways; 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” (vv. 16-17). Matthews says, “Cf. 17:22-31; 1 Thess. 1:9-10. Paul (v. 15), like Peter (10:26), rejects worship of himself” (ibid., on vv. 15-17). According to Gaventa, “A brief speech provides the essentials of early Christian preaching to Gentiles (see also 17:22-31). The venue makes it meaningless to identify Jesus relative to Israel’s history, so Paul and Barnabas begin with the living God” (op. cit. on vv. 15-17). “Even with these words,” says Luke, “they scarcely restrained the crowds from offering sacrifice to them” (v. 18). At this point the present reading is concluded, but we may briefly note what follows. For though the crowd was enthusiastic about honoring Paul and Barnabas in one moment, the crowd is quickly turned against them. “But Jews came there from Antioch and Iconium and won over the crowds,” says Luke. then they stoned Paul and dragged him out of the city, supposing that he was dead” (v. 19). Gaventa says, “the fickleness of the crowd comes to light when it moves to sacrifice to Paul and Barnabas one moment and then attempts to stone Paul in the next” (ibid., on vv. 18-19). “But when the disciples surrounded him,” says Luke, he got up and went int the city. The next day he went on with Barnabas to Derbe” (v. 20).

Luke 7:36-50

A Sinful Woman

36 One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee's house and took his place at the table. 37 And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee's house, brought an alabaster jar of ointment. 38 She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. 39 Now when the Pharisee who had invited him saw it, he said to himself, "If this man were a prophet, he would have known who and what kind of woman this is who is touching him-that she is a sinner." 40 Jesus spoke up and said to him, "Simon, I have something to say to you." "Teacher," he replied, "speak." 41 "A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he canceled the debts for both of them. Now which of them will love him more?" 43 Simon answered, "I suppose the one for whom he canceled the greater debt." And Jesus said to him, "You have judged rightly." 44 Then turning toward the woman, he said to Simon, "Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. 45 You gave me no kiss, but from the time I came in she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little." 48 Then he said to her, "Your sins are forgiven." 49 But those who were at the table with him began to say among themselves, "Who is this who even forgives sins?" 50 And he said to the woman, "Your faith has saved you; go in peace." (Luke 7:36-50, NRSV)

On May 11, 2009 (Monday in the week of the Fifth Sunday of Easter, Year One), comments were repeated with revision and supplement from October 9, 2008 (Thursday in the week of the Sunday closest to October 5, Year Two), when comments were repeated with some adaptation from October 14, 2007 (the Sunday closest to October 12, Year One), when comments were repeated from October 12, 2006 (Thursday in the week of the Sunday closest to October 5, Year Two), comments that were also repeated on May 7, 2007 (Monday in the week of the Fifth Sunday of Easter, Year One) and were based on some earlier occasions. The comments are repeated again here with editing and supplement. There is a table in a separate file, The Anointing of Jesus, that includes parallel passages for accounts of the anointing of Jesus in each of the Gospels. In John it is the Anointing of Jesus by Mary at Bethany (Jn. 12:1-8). In Matthew and Mark, the anointing is at the house of Simon the Leper (Mt. 26:6-13; Mk. 14:3-9). In these three Gospels, the event occurs in the vicinity of Jerusalem, in or near the Passion Narrative, as events swiftly move toward the arrest, trial and crucifixion of Jesus. However the anointing as reported by Luke occurs in Galilee, earlier in Jesus’ ministry. “One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee’s house and took his place at the table” (Lk. 7:36). On two other occasions in Luke, Jesus ate with Pharisees (cf. 11:37-52; 14:1-24); and Luke reports frequent brief exchanges with them (a lawyer, 10:25-37; some Pharisees’ warning of Jesus that “Herod wants to kill you,” 13:31; Pharisees’ grumbling that “this fellow welcomes sinners and eats with them,” 15:2; Pharisees ridicule Jesus, 16:14). When the Pharisee invited Jesus to dinner (7:36), there was a surprising development, as “a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment” (7:37; cf. Mk. 14:3a; Mt. 26:7a). The woman in Luke’s account “stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment (Lk. 7:38; cf. John 12:3). In Mark, we are told that the woman “broke open the jar and poured the ointment on his head” (Mk. 14:3b; cf Mt. 26:7b). In each of the gospels those present at the occasion exhibit anger at the woman’s actions. “But some were there who said to one another in anger, ‘Why was the ointment wasted in this way? For this ointment could have been sold for more than three hundred denarii, and the money given to the poor.’ And they scolder her” (Mk. 14:4-5). In Matthew, the anger and the rebuke are from the disciples, comparable to Mark’s account, but without the specific monetary value of the ointment (Mt. 26:8-9). In John, this angry judgment, including the “three hundred denarii valuation,” is expressed by Judas Iscariot (Jn. 12:4-5), who, explains John the Evangelist, “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” (Jn. 12:6). However, Luke’s account presents a different response to the woman’s action. “Now when the Pharisee who had invited him saw it, he said to himself, ‘If this man were a prophet, he would have known who and what kind of woman this is who is touching him-that she is a sinner’ ” (Lk. 7:39). Only in Luke’s account is the woman called a “sinner” (Lk. 7:37, 39, cf. v. 47); in Matthew and Mark the woman is neither named nor characterized, though the event is put “at Bethany in the house of Simon the Leper” (Mt. 26:6; Mk. 14:3). In John’s account the woman is Mary, the sister of Lazarus and Martha (Jn. 12:2).

In each of the accounts Jesus defends the woman’s actions. “But Jesus said, ‘Let her alone; why do you trouble her? She has performed a good service for me” (Mk. 14:6; cf. Mt. 26:10). John’s Gospel makes the action as anointing for Jesus’ burial explicit. “Leave her alone,” says Jesus, “She bought it so that she might keep it for the day of my burial” (Jn. 12:7, cf. Mk. 14:8; Mt. 26:12). And these three Evangelists point out that they (we) “always have the poor with you” (Mk. 14:7; Mt. 26:11; Jn. 12:8). C. M. Tuckett notes that the women who came to anoint Jesus for burial on the first Easter day found the tomb empty (Mk. 16:1-8). “Hence Jesus’ body was never anointed after his death; the woman’s action here therefore anticipates his death by the prior anointing of his body” (The Oxford Bible Commentary, 2001, p. 915, on Mk. 14:3-9). Tuckett points to the woman’s true generosity. “The woman uses up a huge amount of oil at least in monetary terms (300 denarii was almost a year’s wages for a laborer). He also suggests that for Mark, the significance of the anointing related to “the idea that Jesus is a king” who “will be mocked as a king, and crucified as a royal pretender. . . . Jesus then is portrayed here as the anointed royal figure who as such, goes to his death” (ibid.).

As noted above, in Luke the challenge comes from Simon the Pharisee, the dinner host (Lk. 7:39). And Jesus responds with a hypothetical case–in effect, a parable. “Jesus spoke up and said to him, ‘Simon, I have something to say to you.’ ‘Teacher,’ he [Simon] replied, ‘speak’ ” (v. 40). And Jesus says, “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” (vv. 41-42). Simon gives the obvious answer. “I suppose the one for whom he canceled the greater debt,” which is confirmed, as Jesus says, “You have judged rightly” (v. 43). And Jesus explains, making his point:

Then turning toward the woman, he said to Simon, ‘Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.’ Then he said to her, ‘Your sins are forgiven.’ (Luke 7:44-48, NRSV)

So, in Luke, the emphasis is on the woman’s devotion (Lk. 7:44-46) and on forgiveness of her sins (v. 47). The dinner guests get the point, as Luke tells us, “But those who were at the table with him began to say among themselves, ‘Who is this who even forgives sins?’ And he [i.e., Jesus], said to the woman, ‘Your faith has saved you (sevswkevn se, sesōken se); go in peace’ ” (vv. 49-50). The verb translated “has saved” is the perfect tense of swv/zw (sō(i)zō ), which often means “to preserve or rescue from natural dangers and afflictions, save, keep from harm, preserve, rescue” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. swv/zw, sō(i)zō , meaning no. (1) ). In this sense it often means “save/free from disease,” for example in the healing miracles of Jesus, for example, in Matthew 9:22a; Mark 5:34; 10:52; Luke 8:48; 17:19, and so forth (ibid., meaning no. (1) (c) ). But, more particularly, in the New Testament, the verb often means “to save or preserve from transcendent danger or destruction, save/preserve from eternal death, from judgment, and from all that might lead to such death, e.g. sin, also in a positive sense bring Messianic salvation, bring to salvation” (ibid., meaning no (2) ). As such, the verb can be used “of qualities, etc., that lead to salvation [as of ‘faith’], hJ pivstiV sou sevswkevn se [hē pistis sou sesōken se, ‘your faith has saved you’] Lk. 7:50 (ibid., meaning no. (2) (a) g.). The lexicon also takes note of the fact that “certain passages belong under 1 and 2 at the same time” (ibid., meaning no. (3) ). The use of swv/zw (sō(i)zō ) for the healing in several of the healing miracles of Jesus points, I believe to the use of these stories by the earliest followers of Jesus in their preaching of salvation.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net