Sermon, Trinity Sunday, at Hillcrest United Methodist Church

Job 38:1-11; 42:1-5

38:1 Then the LORD answered Job out of the whirlwind:

2 "Who is this that darkens counsel by words without knowledge?

3 Gird up your loins like a man,

I will question you, and you shall declare to me.

4 "Where were you when I laid the foundation of the earth?

Tell me, if you have understanding.

5 Who determined its measurements--surely you know!

Or who stretched the line upon it?

6 On what were its bases sunk,

or who laid its cornerstone

7 when the morning stars sang together

and all the heavenly beings shouted for joy?

8 "Or who shut in the sea with doors

when it burst out from the womb?--

9 when I made the clouds its garment,

and thick darkness its swaddling band,

10 and prescribed bounds for it,

and set bars and doors,

11 and said, 'Thus far shall you come, and no farther,

and here shall your proud waves be stopped'? (Job 38:1-11, NRSV)

42:1 Then Job answered the LORD:

2 "I know that you can do all things,

and that no purpose of yours can be thwarted.

3 'Who is this that hides counsel without knowledge?'

Therefore I have uttered what I did not understand,

things too wonderful for me, which I did not know.

4 'Hear, and I will speak;

I will question you, and you declare to me.'

5 I had heard of you by the hearing of the ear,

but now my eye sees you; (Job 42:1-5, NRSV)

The following comments are based on those of May 18, 2008 (Trinity Sunday, Year Two), when comments were repeated with editing and supplement from June 11, 2006 (Trinity Sunday, Year Two), when comments were repeated from June 6, 2004 (Trinity Sunday, Year Two) in an email sent June 2, 2004 for June 3-6); there is also reference to relevant comments from those on Job 38:1-17 of September 13, 2008 (Saturday in the week of the Sunday closest to September 7, Year Two), when comments were repeated from September 16, 2006 (Saturday in the week of the Sunday closest to September 7, Year Two).

Ecclesiastes presents a broad range of questions, but Job, while at a much greater level of intensity, focuses on the question, Why has misfortune happened to me? “Today also my complaint is bitter; / his hand [i.e. God’s hand] is heavy despite my groaning. / Oh, that I knew where I might find him, / that I might come even to his dwelling! / I would lay my case before him, / and fill my mouth with arguments. / I would learn what he would answer me, / and understand what he would say to me. / Would he contend with me in the greatness of his power? / No; but he would give heed to me” (Job 23:2-6).

Finally, God speaks, addressing Job “out of the whirlwind (hr!f!s4, s ^e‘ārāh)” (Job 38:1; 40:6). “In the biblical worldview,” says Leong Seow, “storms typically accompanied a theophany (cf. Ps. 18:7-15; 50:3; 58:3; Ezek. 1:4; Nah. 1:3; Zech 9:14; Hab. 3)” (NOAB, 3^rd ed., 2001, on Job 38:1). Job has credited the whirlwind (hp!Us, sûfâh) with carrying off the wicked (Job 27:20)–unless, as, according to Seow, some suppose, that verse should be reassigned to a “lost third discourse of Zophar,” or Job is “mimicking their [i.e. his friends’] pat answers” (ibid., on 27:7-23). Elihu includes the whirlwind (37:9, hp!Us, sûfâh) among the powers of nature, particularly winter (37:1-13, cf. Seow on 36:24-37:24), which are under God’s control “whether for correction . . . or for love” (37:13). Compare also Isaiah’s statement that Jerusalem (Ariel) “will be visited by the LORD of hosts / with thunder and earthquake and great noise, / with whirlwind (hr!f!s4, s ^e‘ārāh) and tempest, and the flame of a devouring fire” (Isa. 29:6). The same term is used for the whirlwind in which Elijah ascended to heaven (2 Kgs. 2:1, 11).

The LORD’s speech in chapters 38-41 never answers Job’s questions directly. Through much of the dialogue, Job has been questioning God. But when the LORD speaks, he turns the table, so to speak. “Who is this that darkens counsel by words without knowledge?” he asks (Job 38:2; cf. Job’s repetition of this in 42:3). “Gird up your loins like a man,” says the LORD; “I will question you, and you shall declare to me” (v. 3; cf. Job’s quotation of this in 42:4). In response to the LORD, Job submits, but says very little (cf. 40:3-5; 42:2-6). But the LORD, when he speaks, does not answer any of the questions that Job has raised. Rather, he emphasizes his power as the creator and controller of the world by a series of rhetorical questions which imply Job’s insignificance in comparison. “Where were you when I laid the foundation of the earth?” the LORD asks (38:4a). “Tell me,” he says to Job, “if you have understanding (v. 4b), clearly implying that Job was nowhere then. Other wisdom texts say that personified Wisdom was with God at the creation (Prov. 8:22, 27), but the LORD here refers to the limits on Job’s wisdom. Further questions refer to the process of creating the world. “Who determined its [the earth’s] measurements–surely you know!” (v. 5). The LORD asks about the earth’s “bases” (pilings?) and “who laid its cornerstone” (v. 6) at a time of rejoicing “when the morning stars sang together and all the heavenly beings [‘Heb. Sons of God, NRSV text note b] shouted for joy” (v. 7). The remark, “surely you know!” is ironic. As a mere human being, Job, of course, does not know. Further questions elaborate on God’s creation. “Or who shut in the sea with doors / when it burst out from the womb?–when I made the clouds its garment, / and thick darkness its swaddling band, / and prescribed bounds for it, / and set bars and doors, / and said, ‘Thus far shall you come, and no farther, / and here shall your proud waves be stopped’?” (vv. 8-11). Seow sees the “stars” that sang as “members of the divine council” and refers to 25:5 and Judg. 5:20). The next stanza asks about the limits God “set for the primeval waters of chaos” (ibid., on vv. 8-11, with ref to 26:10; Ps. 104:9; 148:6).

Samuel Terrien and Roland E. Murphy comment: “Throughout, Job has asked why misfortune happened (e.g. 3:11, 16, 10; 13:24). The LORD now offers him the right to challenge the divine rule, but first he has questions to put to Job. These questions seem irrelevant and unexpected, yet playful . . . Their apparent purpose is to lead Job into the mystery of God’s creation, of which Job and his suffering form only one part” (Samuel Terrien & Roland E. Murphy, NOAB, 2^nd ed., 1994, on Job 38:2-3). Eventually, God asks, “Will you condemn me that you may be justified?” (Job 40:8). Terrien & Murphy comment, “The issue is finally joined, and the LORD seems to say in [40:9-14] that if Job can take on the role of king (v. 10) in a divine style, and can manage the world, especially the wicked, then the LORD will acknowledge his victory. This is an invitation to usurp God’s role! But it is a safe one, since Job cannot and will not accept it” (on 40:8).

John C. L. Gibson says,

Within a very short time Job must have wondered–as we as readers still wonder today–what the long-awaited reply could have to do with his plea. Not once are the troubles of Job, which are what this book . . . is supposed to be about, as much as mentioned. Instead, we are regaled in a first speech in chapters 38 and 39, in the form of a long series of ironic questions directed at Job, with a survey of God’s work in creation, his control of various natural phenomena [and so forth]. (Job, The Daily Study Bible Series, 1985, pp 220-221 on Job 38:1-3).

Gibson notes that “It is, of course, patently obvious that Job is being put in his place” (p. 221). No answers are given. “Yet,” he says, the author “knows that it is incumbent upon him to give some answers to the issues which he himself has raised in our minds . . . The way the author solves his dilemma is quite brilliant. He refuses to spell out his ‘solution’ and so puts the onus on us to infer it for ourselves” (ibid.).

Without getting his questions answered, Job’s response in 42:1-6 bows to God’s purpose, answering, “I know that you can do all things, / and that no purpose of yours can be thwarted.” (42:1-2). Job echoes God’s first question (38:2) and responds: “ ‘Who is this that hides counsel without knowledge?’ / Therefore I have uttered what I did not understand, / things too wonderful for me, which I did not know” (42:3). And he responds to God’s challenge (40:7): “Hear, and I will speak; / I will question you, and you declare to me.' / I had heard of you by the hearing of the ear, / but now my eye sees you” (42:4-5). Having admitted his ignorance (v. 3), and acknowledging his encounter with God (vv. 4-5), Job “repents”: “therefore I despise myself, / and repent (yT9m4H1n9v4. w^enichamtî) in dust and ashes” (v. 6). The word for “repent” here is not bUw, šûv, but rather MHn, n-ch-m, in the piel conjugation. According to Frank J. Matera, “repentance” is

a word covering several biblical ideas that range from regret to changing one's mind or behavior so as to bring about a moral or ethical conversion. Thus in the OT God can repent (Heb. naham) in the sense of regret that he has made Saul king (1 Sam. 15:11). The most important aspect of OT repentance, however, is contained in the Hebrew word shub, which expresses the idea of turning back, retracing one's steps in order to return to the right way. (Harper’s Bible Dictionary, 1985, s.v. repentance)

William L. Holladay defines MHn, n-ch-m, in the piel conjugation as “1. regret: a) have regrets, a change of heart 1 S 15:29; b) nicham ‘al allow oneself a change of heart regarding, relent regarding Ex 32:12; c) abs[olute] turn from former attitude, repent Jb 42:6” (Hebrew and Aramaic Lexicon, 10^th corrected printing, 1988, s.v. MHn, n-ch-m). So the meaning here is apparently “a change of mind,” not “repentance for sin,” say Terrien and Murphy, with reference to verses 7-8 “where Job is said to have spoken what is right” (op. cit., on 42:1-6). “Why do bad things happen to good people?” we ask. (Harold Kushner’s book title was When Bad Things Happen to Good People, 1981). At this point in Job, the answer seems to be, “God knows.”

Revelation 19:4-16

4 And the twenty-four elders and the four living creatures fell down and worshiped God who is seated on the throne, saying,

"Amen. Hallelujah!"

5 And from the throne came a voice saying,

"Praise our God,

all you his servants,

and all who fear him,

small and great."

6 Then I heard what seemed to be the voice of a great multitude, like the sound of many waters and like the sound of mighty thunderpeals, crying out,

"Hallelujah!

For the Lord our God

the Almighty reigns.

7 Let us rejoice and exult

and give him the glory,

for the marriage of the Lamb has come,

and his bride has made herself ready;

8 to her it has been granted to be clothed

with fine linen, bright and pure"-

for the fine linen is the righteous deeds of the saints.

9 And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are true words of God." 10 Then I fell down at his feet to worship him, but he said to me, "You must not do that! I am a fellow servant with you and your comrades who hold the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy."

The Rider on the White Horse

11 Then I saw heaven opened, and there was a white horse! Its rider is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems; and he has a name inscribed that no one knows but himself. 13 He is clothed in a robe dipped in blood, and his name is called The Word of God. 14 And the armies of heaven, wearing fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name inscribed, "King of kings and Lord of lords." (Revelation 19:4-16, NRSV)

The following comments are repeated here from comments on Revelation 19:1-10 and 11-16 of November 12 and 13, 2009 (Thursday and Friday in the week of the Sunday closest to November 9, Year One), when comments were based on earlier comments as indicated there.

Previous chapters have focused on the anticipation of the destruction of “Babylon,” that is, of Rome (Rev., chap. 18). Today’s reading first celebrates this divine victory, and then moves into worship and rejoicing of those on God’s side. David E. Aune says, “A heavenly throne-room scene . . . reflects on Rome’s fall (vv. 1-5) and anticipates the marriage of the Lamb (vv. 6-10)” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 19:1-10). John reports hearing “what seemed to be the loud voice of a great multitude in heaven, saying,

‘Hallelujah ( +Allhloui&av, Hallēlouïa)!

Salvation and glory and power to our God,

for his judgments are true and just;

            he has judged the great whore

who corrupted the earth with her fornication,

and he has avenged on her the blood of his servants’.” (Rev. 19:1-2, NRSV)

“Hallelujah,” says Aune, “a Hebrew term meaning ‘praise Yah(weh)’ (Ps. 135:3), occurs in the NT only in these verses, though it has become a familiar term in Jewish and Christian liturgy” (ibid., on vv. 1-6). Compare, “The gates of Jerusalem will sing hymns of joy, / and all her houses will cry, ‘Hallelujah (Allhlouia, [H]allēlouia)’ ” (Tobit 13:18a, b LXX ms. Sinaiticus = NRSV 13:17a, b). The shorter texts of the Septuagint Manuscripts Alexandrinus (A) and Vaticanus (B) include the word Allhlouia, ([H]allēlouia, “Hallelujah” (cf. Alfred Rahlfs, ed., Septuaginta, 7^th ed., 1935, reprint 1962, vol. I, p. 1036). The Hebrew word h0yAUll4ha (hall ^elûyāh) occurs, of course, in many Psalms: 104:35d; 105:45c; 106:1a, 48d; 111:1a; 112:1a; 113:1a, 9c; 115:18c; 116:19c; 117:2c (cf. v. 1); 135:1a, 21c; 146:1a, 10c; 147:1a, 20c; 148:1a, 14d; 149:1a, 9c; 150:1a, 6b. There are also many variations; in Psalm 148, for example, h0yAUll4ha (hall ^elûyāh), is followed by the nearly synonymous, hvhy-tx, Ull4ha (hall^elû ’eth YHWH), “Praise the LORD (from the heavens).” William L. Holladay has apparently overstated the case when he says this word is found “at the beginning or end of Pss. 104-150” (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. h0yAUll4ha, hall ^elûyāh).

John tells us that, “Once more they [i.e., the ‘great multitude,’ v. 1] said,

‘Hallelujah ( +Allhloui&av, Hallēlouïa)!

The smoke goes up from her forever and ever’.” (Rev. 19:3, NRSV)

Compare the “fire” (18:8) and “the smoke of her burning” (18:18). John refers to “the twenty-four elders and the four living creatures,” whom he saw in the first vision of the heavenly throne room (4:4-11); they “fell down and worshiped God who is seated on the throne, saying,

‘Amen ( =Amhvn, Amēn). Hallelujah ( +Allhloui&av, Hallēlouïa)!” (‘Rev. 19:4, NRSV)

The “Amen,” and the “Hallelujah” of “the twenty-four elders and the four living creatures” (cf. 4:4-11) acknowledge God’s judgment on “Babylon” (19:4). “And,” says John, “from the throne came a voice saying,

‘Praise our God,

all you his servants,

and all who fear him,

small and great’.” (Rev. 19:5, NRSV)

For this verse, Metzger refers to Psalm 115:13, “He [i.e., the LORD, v. 12] will bless those who fear the LORD, / both small and great” (op. cit., on Rev. 19:5).

Then the focus shifts to “the marriage supper of the Lamb” (vv. 8, 10). “Then,” says John, “I heard what seemed to be the voice of a great multitude, like the sound of many waters and like the sound of mighty thunderpeals, crying out,

‘Hallelujah ( +Allhloui&av, Hallēlouïa)!

For the Lord our God

the Almighty reigns. (Rev. 19:6, NRSV)

At this point Aune refers (op. cit., on v. 6) to his earlier note on 7:9: “A great multitude [is] a heavenly assembly that may include but is not identical to the 144,000 Israelites mentioned in [7:] 4-8; it represents the spiritualized fulfillment of the promise to Abraham (Gen. 22:17; 32:23; cf. Rom. 9:27). It’s members are identified in [7:] 14 as the martyrs who have gone through the great tribulation” (ibid., on 7:9). The “great multitude” of chapter 19, however, is more inclusive that Aune suggests, in anticipation of “the marriage supper of the Lamb” (vv. 8, 10). “ ‘Let us rejoice and exult,’ they say, ‘and give him the glory, / for the marriage of the Lamb has come, / and his bride has made herself ready; to her it has been granted to be clothed with fine linen, bright and pure’–for the fine linen is the righteous deeds of the saints” (vv. 7-8). The Lamb is Christ and the bride is the church, to be united henceforth and forever. As Metzger says, “His bride [is] the church (Eph. 5:23-32)” (op. cit., on v. 7). And Metzger adds, “the church is holy as her members are holy (7:14; compare Mt. 22:11)” (ibid., on v. 8). Aune calls the “marriage of the Lamb [a] metaphor for the union of Christ as bridegroom and the church as bride (see 21:2, 9; 22:17; 2 Cor 11:2; Eph. 5:25-33); for Israel as the bride of God, see Isa. 54:5; Hos. 2:19-20” (op. cit., on v. 7). Ruiz points out that “fine linen,” in which the bride is clothed, stands “in contrast to the attire of Babylon (17:4)” (op. cit., on v. 8).

The woman was clothed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her fornication.” (Rev. 17:4, NRSV)

What are they celebrating? “The marriage supper of the Lamb” (19: 9, cf. v. 7b)! Then the angel tells John, “Blessed are those who are invited to the marriage supper of the Lamb” (v. 9). John is apparently overcome, and falls down “at his feet to worship him [the angel],” but he is reminded to “worship God!” (v. 10).

One of my seminary professors, Dr. Dennis Kinlaw, began a sermon on Christian marriage something like this: “The Bible begins with a wedding [Adam and Eve], and ends with a wedding [the marriage supper of the Lamb]. Throughout the Bible there is frequent use of human marriage as a picture of God’s relationship with his people.” “On that day, says the LORD, you will call me, ‘My husband,’ and no longer will you call me, ‘My Baal.’. . . And I will take you for my wife forever; I will take you for my wife in righteousness and in justice, in steadfast love, and in mercy. I will take you for my wife in faithfulness; and you shall know the LORD” (Hosea 2:16, 19-20).

John reports a truly decisive moment in his vision of the future. He describes “the victory of Christ and his heavenly armies over the beast and his cohorts” (Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Rev. 19:11-21). “Then I saw heaven opened, and there was a white horse! Its rider is called Faithful and True, and in righteousness he judges and makes war” (Rev. 19:11). David E. Aune says, “Then I saw heaven opened [is a] stereotypical introduction to revelatory visions (see Ezek. 1:1; Mt. 3:16; Jn. 1:51; Acts 7:56; 10:11)” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 19:11). He adds that “the white horse symbolizes victory” (ibid.). John continues the report of his vision. “His eyes are like a flame of fire, and on his head are many diadems; and he has a name inscribed that no one knows but himself” (v. 12). This of course is Jesus Christ, the Messiah. Jean-Pierre Luiz says that, “many diadems [is] in contrast to the diadems of the dragon (12:3)” NOAB, 3^rd ed., augmented, 2007, on Rev. 19:12). For “a name . . . that no one knows,” Metzger explains, “the greatness of Christ surpasses human knowledge (Mt. 11:27)” (op. cit., on v. 12). Luiz says it “implies that Christ’s power is sovereign and unlimited (cf. 2:17)” (loc. cit.). The description continues. The rider, that is, Christ, “is clothed in a robe dipped in blood, and his name is called The Word of God” (v. 13). The words, “robe dipped in blood,” says Aune, refer to “the garment of a warrior stained with the blood of his enemies (see Isa. 63:1-6) and perhaps also an oblique reference to his atoning death (see 1:5; 7:14)” (op. cit. on v. 13). “As revealer of God,” says Metzger, “he is called The Word of God (Jn. 1:1, 14)” (op. cit., on v. 13; so Luiz, op. cit., on v. 13).

The white horse and rider will lead the “armies of heaven”: “And the armies of heaven, wearing fine linen, white and pure, were following him on white horses” (v. 14). “Armies,” says Metzger, refers to “the angelic host (see Lk. 2:13 note j)” (op. cit., on v. 14). By “note j,” he refers to the NRSV text note on Luke 2:13 that defines “the heavenly host” as “army.” With a similar explanation, Aune adds, “a common Hebrew name for God is “Lord of hosts,” referring to angelic armies under his command” (op. cit., on v. 14). “From his mouth,” says John, that is, from the mouth of Christ, the rider of the white horse, “comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron” (v. 15a). For the sword, Metzger refers to Revelation 1:16, and for the rod of iron, to Psalm 2:9 (op. cit., on v. 15). For the sword, Ruiz adds Revelation 2:12, 16; 19:21 (op. cit., on v. 15). John continues, “he will tread the wine press of the fury of the wrath of God the Almighty” (v. 15b). To that we may compare Isaiah 63:1-6). “On his robe,” we are told, “and on his thigh he has a name inscribed, ‘King of kings and Lord of lords’ ” (v. 16). Metzger refers to 17:14, where the Lamb is called “Lord of lords, and King of kings,” and to Deuteronomy 10:17, where Moses tells the Israelite people, “the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing” (Deut. 10:17-18). We are reminded of the “Hallelujah Chorus” from Handel’s Messiah.

John 1:29-34

The Lamb of God (Mt 3.13-17; Mk 1.9-11; Lk 3.21-22)

29 The next day he saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, 'After me comes a man who ranks ahead of me because he was before me.' 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel." 32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' 34 And I myself have seen and have testified that this is the Son of God." (John 1:29-34, NRSV)

The following comments are repeated here from January 10, 2010 (The first Sunday after the Epiphany, Year Two), and from January 13, 2010 (Wednesday in the week of the First Sunday after the Epiphany, Year Two), when the reading was John 1:(20-34) 35-42), and from earlier, as noted there.

John’s testimony turns from who he is not, that he is not the Messiah, nor Elijah, nor the prophet (Jn. 1:21, 25), to who Jesus is. “Here is the Lamb of God who takes away the sin of the world!” says John (v. 29), an identification he repeats on “the next day” (vv. 35-36). When John says that Jesus, the “Lamb of God,” “takes away the sin of the world,” the verb ai[rw (airō) “means both take up and remove” (F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, 1965, s.v. ai[rw, airō), compare Isaiah 53:12, “yet he bore (xW!n!, nāśā ) the sin of many,” where the Septuagint uses a different verb, ajnafevrw, anapherō, but Aquila’s translation uses ai[rw, airō ). “Lamb of God” here is the first of a series of titles for Jesus presented in this chapter (not including the Prologue, vv. 1-18): “Messiah” (by implication, since John is “not the Messiah,” v. 20), “Son of God (v. 34), “Rabbi” (v. 38), “Messiah,” that is, “Anointed” (v. 41), “him about whom Moses in the law and also the prophets wrote” (v. 45), “Son of God” (v. 49), “Son of Man” (v. 51). In the Prologue, Jesus is called “the Word,” Logos, Jn. 1:1), “the true light” (v. 9), the “Word” which became “flesh” (v. 14), and “the only Son” (v. 18). In verse 18, the original text probably read as follows:

God no one has ever seen; only begotten God (monogenh:V qeovV, monogenēs theos [uiJovV, huios, ‘Son,’ in many mss.], the one who is in the bosom of the Father, he (lit. ‘that one’) has made him known. (John 1:18, my translation)

In today’s reading, John explains his relationship to Jesus with two prepositions: Jesus is “higher in rank than ( e[mprosqen, emprosthen) me because he was earlier in time than (prw:toV, prōtos) me” (Jn. 1:30; the same terms are used for comparison in v. 15; for the distinction, see Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. e[mprosqen, emprosthen, meaning 1 (b) z, and prw:toV, prōtos, meaning 1 (a) a). Raymond E. Brown sees reference to “the theme of the pre-existence of Jesus” here. It “is found in the Prologue, viii 58, and xvii 5; therefore . . . we find unacceptable the attempts to avoid an implication of pre-existence here” (The Gospel according to John, I-XII, Anchor Bible, vol. 29, 1966, p. 63, on Jn. 1:30-31). “The real problem, of course,” says Brown, “concerns the likelihood of such a testimony to pre-existence on the lips of John the Baptist” (ibid.). This emphasis, says Brown, “may be looked on as part of the polemic against the Baptist sectarians” (ibid., p. 64, with ref. to Cullmann and the Pseudo-Clementine writings). But after some explanation, Brown says, “While giving this statement an apologetic turn, the evangelist may still have been drawing on a traditional saying of John the Baptist” (ibid., with ref. to J. A. T. Robinson). There may be a trace of the group Brown refers to as “Baptist sectarians” in the situation Paul found at Ephesus where some who didn’t know about the Holy Spirit had been “baptized into John’s baptism” (Acts 19:3, cf. vv. 2-5). John’s Gospel continues with words of John the Baptist. “I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel” (v. 31). Brown says this “also has a role in the polemic against the Baptist sectarians” (ibid., p. 65). “Christians,” says Brown,

Did not find it easy to explain why Jesus allowed himself to be baptized with John the Baptist’s baptism of repentance. In the Gospel according to the Hebrews (Jerome Against Pelagius iii 2; PL 23:570-71) this difficulty is answered by having Jesus protest, ‘In what have I sinned that I should go and be baptized by him [John the Baptist]?’ . . . For John; there is no problem of Jesus’ receiving a baptism of repentance, for the whole purpose of John the Baptist’s baptism consisted in revealing to Israel the one to come. The remission of sins is not associated with John the Baptist and his preaching a baptism of repentance as in Mark i, 4, but rather with the Lamb of God who takes away the world’s sin. (ibid.)

So the Evangelist John continues, saying that John the Baptist testified, “I saw the spirit descending from heaven like a dove, and it remained on him” (v. 32). According to Brown, “John says that the Spirit came to rest (menein [menei:n]–a favorite Johannine word . . .) on Jesus; and since Jesus permanently possesses the Spirit, he will dispense this Spirit to others in Baptism. The theme of the dispensation of the Spirit after the death and resurrection of Jesus will recur throughout the Gospel (iii 5, 34, vii 38-39; the Paraclete passages in xiv-xvi, xx 22)” (ibid., p. 66, on 1:32). “I myself didn’t know him,” says the Baptist, “but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit,’ And I myself have seen and have testified that this is the Son of God’ ” (vv. 34-35).

It is not certain that John’s baptism was the kind of “proselyte immersion” mentioned by later Rabbis, but some kind of symbolic purification is surely involved. The stone water jars used at the wedding in Cana (Jn. 2:6) also represent a Jewish concern with purification. Jesus later said, “Blessed are the pure in heart, for they will see God” (Mt. 5:8). But perhaps I am getting ahead of the story. For us, the point to use from today’s lesson is about the baptism “with the Holy Spirit” (v. 33). “But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him” (Rom. 8:9).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net