Daily Old Testament and Early Christian Writings: 1 Chronicles 11-12, Song of Songs 6-8 and Augustine's Treatise on the Profit of Believing 4

1 Chronicles 11 –David becomes the king of all of Israel. The elders come to Hebron and David makes a covenant with them. They march to Jerusalem (Jebus), but are told they will not be permitted to come there (11:5). 

David tells his men the one who attacks the Jebusites first will be commander, so Joab, son of David’s sister, Zeruiah, does it. David establishes himself in the city.

        

David’s warriors include Jashobeam, leader of “the Three—the mightiest warriors among David’s men” (11:11). Eleazar and Shammah [not mentioned here] are the other two. The Three are the ones who take Bethlehem for David and permit him to drink from the well there.  They get him the water, but he pours it out “to the Lord” saying he cannot drink it because these brave warriors got it at the risk of their lives (11:18).

        

Abishai, Joab’s brother becomes chief of the Thirty. The braves deeds of some of the Thirty are recounted—Benaiah “killed a lion in a pit on a day when snow had fallen” (11:22), along with a “an Egyptian warrior who was 7 ½ feet tall and whose spear was as thick as a weaver’s beam” (11:23). Benaiah is put in charge of David’s bodyguard. Asahel, another brother of Joab, Elhanan, Shammoth, Helez, Ira, and others are named.

1 Chronicles 12 – Those who came to David at Ziglag to help him in his struggle against Saul were archers and men from Saul’s clan who could “sling stones with their left hand as well as their right” (12:2).

Gadites also join David. “They were expert with both shield and spear, as fierce as lions and as swift as deer on the mountains” (12:8).

Another man is named as chief of the Thirty -- Amasai, not Abisha as in 11:20. Some “men from Manasseh defected from the Israelite army and joined David when he set out with the Philistines to fight against Saul” (12:19). “Day after day more men joined David until he had a great army, like the army of God” (12:22).

The number of divisions from each clan is given: Judah—6,800 troops; Simeonites—7,100; Levites—4,600 (Jehoida, leader of the house of Aaron with 3,700 and Zadok, a young warrior); Benjaminites—3,000 most of whom had remained loyal to Saul up to this time (12:29); Ephramites—20,800; Manassites—18,000; Issacharites, 200 of them “who had understanding of the times, and knew what Israel ought to do” (12:32); Zebulun—50,000; Naphtali—1,000 commanders plus 37,000; Danites—28,600; Asher—40,000; Reubenites, Gadites and half-tribe from Gilead—120,000.

All these came to Hebron to see David crowned king. “They feasted and drank with David for three days” (12:39).

Song of Songs 6 – So where did He go, the Chorus asks again. And the Bride responds that He has gone “down to his garden” (6:2). And she repeats, “I am my Beloved’s, and my Beloved is mine. He pastures his flock among the lilies” (6:3). He praises her every feature.

Song of Songs 7 - Again, the Bridegroom compares his Beloved to many lovely things. It is clear that the Beloved in this poem is not just a spouse for there are many wives and concubines permitted to this King. But the Bride here is unique – the love the Bridegroom has for her is special.

I often think about the image of the believer as “Bride” of our Creator/Sustainer/Savior. Certainly there are billions of believers throughout history and so there is a way in which the relationship between God and his Lovers is like a polygamous marriage, but every Bride (male or female) is also so uniquely special to God, that the relationship we have with Him is the very model of what we seek in Monogamy – it is a mystery.

“I am my Beloved’s, and his desire is for me” (7:10).

Song of Songs 8 – “Ah, why are you not my brother, nursed at my mother’s breast!” (8:1) The note seems to say that the disappointment is that the Beloved Bridegroom is still not the Egyptian-style lover, the brother. Is this some kind of yearning for a human-faced God? “

Set me like a seal on your heart, like a seal on your arm. For love is strong as Death, jealousy relentless as Sheol” (8:5-6).

Augustine (354-439)

On the Profit or Benefit of Believing

4 - For you well know that the Manichees move the unlearned by finding fault with the Catholic Faith, and chiefly by rending in pieces and tearing the Old Testament: and they are utterly ignorant, how far these things are to be taken, and how drawn out they descend with profit into the veins and marrows of souls as yet as it were but able to cry.

Those professing Mani’s teachings take advantage of people who are unschooled by criticizing the Catholic faith by attacking the Old Testament. They do not understand how deep these readings go or understand how they can help those souls who are struggling to find their way to a better place.

And because there are in them certain things which are some slight offense to minds ignorant and careless of themselves, (and there are very many such,) they admit of being accused in a popular way: but defended in a popular way they cannot be, by any great number of persons, by reason of the mysteries that are contained in them.

Just because the OT contains certain things which can be offensive to some who are not well-schooled, they contain mysteries.

But the few, who know how to do this – understand how to interpret the stories -, do not love public and much talked of controversies and disputes: and on this account are very little known, save to such as are most earnest in seeking them out. Concerning then this rashness of the Manichees, whereby they find fault with the Old Testament and the Catholic Faith, listen, I entreat you, to the considerations which move me. But I desire and hope that you will receive them in the same spirit in which I say them. For God, unto Whom are known the secrets of my conscience knows, that in this discourse I am doing nothing of evil craft; but, as I think it should be received, for the sake of proving the truth, for which one thing we have now long ago determined to live; and with incredible anxiety, lest it may have been most easy for me to err with you, but most difficult, to use no harder term, to hold the right way with you.

But I venture to anticipate that, in this hope, wherein I hope that you will hold with us the way of wisdom, He will not fail me, unto Whom I have been consecrated; Whom day and night I endeavor to gaze upon: and since, by reason of my sins, and by reason of past habit, having the eye of the mind wounded by strokes of feeble opinions, I know that I am without strength, I often entreat with tears, and as, after long blindness and darkness the eyes being hardly opened, and as yet, by frequent throbbing and turning away, refusing the light which yet they long after; specially if one endeavor to show to them the very sun; so it has now befallen me, who do not deny that there is a certain unspeakable and singular good of the soul, which the mind sees; and who with tears and groaning confess that I am not yet worthy of it. He will not then fail me, if I feign nothing, if I am led by duty, if I love truth, if I esteem friendship, if I fear much lest you be deceived.

He is just hoping that his friend will receive the reasoning he has come to with respect to these things and understand that he is a man who has consecrated his life to God, and he is hoping his friend will listen.

Daily Old Testament and Early Christian Writings: 1 Chronicles 1-10, Song of Songs 4-5 and Augustine's Treatise on the Profit of Believing 3

1 Chronicles - Introduction

Lawrence Boadt in his Reading the Old Testament groups 1 and 2 Chronicles with Ezra and Nehemiah together as post-exilic texts that form the basis for modern Judaism (449). They “stress the role of cult, prayer, worship and ritual purity as a way of life” (449). The priestly leaders “took up and rewrote the great Deuteronomistic history found in the Books of Samuel and Kings” (451).  They saw the time of kings as past and the role of the Temple as much more central.

When it comes to retelling the story of David, the authors of Chronicles omitted his terrible behavior with Bathsheba and the revolt of his son Absalom. “For the Chronicler, David was a holy and dedicated leader who followed Yahweh faithfully. All his faults are set aside or downplayed” (451). Also, the rather confusing roles of different priestly lines is made much more defined. Boadt explains that the major theological concerns of the Chroniclers are the following:

·      That God intervenes in miraculous ways to save his people

·      That Judah and Jerusalem are the center of God’s holy kingdom.

·      That the high priest has authority even over the king

·      That the prophets support the “cultic life of the people” and do not denigrate it as in earlier traditions

·      And the “law is now clearly the Pentateuch with its priestly regulations rather than the Deuteronomic law book in 2 Kings 22” (453).

The date of composition is probably 4^th century AD. The Chronicler follows a genealogy for King David that goes all the way to Adam. The same introduction by genealogy will be used in Matthew and Luke. I will highlight in blue the names that will appear in Jesus genealogy.  Some names are different and a few are missing.

Also, the number of books in the first day’s reading is a lot – ten; but the reading plan often passes quickly over books that simply go over genealogies. I’ve taken notes on them, however, over the years and will include most of the names. Beyond the names, there is little real content in these chapters.

1 Chronicles 1 – Genealogies of the clans, beginning with Adam and on through Japheth, Ham and Shem. For Japheth the lines of Gomer and Javan are followed. Tarshish is a descendent of Javan.  For Ham, Cush, Egypt and Canaan and notable. Cush’s descendent Nimrod was “the first to be a mighty one on the earth” (1:10).

The Philistines come from Egypt.  Canaan’s sons include Sidon, Heth, Jebusites, Amorites, Girghasites, Hivites and Arkites, etc. Shem’s descendents include Aram and Uz.  The line to Abram is Shem-Arpachshad-Shelah-Eber-Peleg-Reu-Serug-Nahor-Terah-Abram.

The sons of Abram are Isaac and Ishmael.  The children of Ishmael and Abram’s concubine Keturah are listed.  Keturah’s sons include Jokshan and Midian. The sons of Isaac (Jacob and Esau) and others.  The kings of Edom and their clans are named.

1 Chronicles 2 – Beginning with Israel (Jacob), the line is followed through Judah (David’s ancestor). He had three sons by the Canaanite woman Bath-shua. Er was wicked. Tamar (Judah’s daughter-in-law) also bore Perez and Zerah.  It is through Perez the line goes. Then Hezron—Ram (Aram in Matthew)—Amminadab—Nahshon—Salma (Salmon in Matthew)—Boaz by Rahab—Obed by Ruth—Jesse—David (the 7^th son).

1 Chronicles 3 – The sons of David—six born in Hebron (Amnon, Daniel, Absalom, Adonijah, Shephatiah, Ithream). Those born in Jerusalem (Shimea, Shobab, Nathan, Solomon, all of Bath-shua; then Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, Eliphelet. Tamar was a daughter). Then through Solomon—Rehoboam—Abijah—Asa (Asaph in Matt)—Jehoshaphat—Joram—Ahaziah (not in Matt)—Joash (not in Matt)—Amaziah (not in Matt)—Azariah (Uzziah in Mt and elsewhere)—Jotham—Ahaz—Hezekiah—Manasseh—Amon (Amos in Mt)—Josiah and on down.(From Mt., Jeconiah—Salathiel—Zerubbabel—Abiud—Eliakim—Azor—Zadok—Achim—Eliud—Eleazar—Matthan—Jacob—Joseph)

1 Chronicles 4 – The sons of Judah further tracked and others difficult to follow.  One mentioned is Hur, “the firstborn of Ephrathah, the father of Bethlehem” (4:4).  The clan names and place names overlap. Following these, the sons of Simeon.

1 Chronicles 5 – Sons of Reuben , the firstborn of Israel, are listed but it is noted that Reuben lost his birthright.  It was given to the sons of Joseph because Reuben “defiled his father’s bed” (5:1). Of special note are Beerah, whom Tilgath-pileser of Assyria carried off into exile. They all lived east of Gilead.  The Sons of Gad lived near them. The Reubenites, Gadites and half-tribe of Manasseh were valiant warriors. Members of this half-tribe are also mentioned.  These genealogies are said to be “enrolled” in the days of King Jotham of Judah and King Jeroboam of Israel (mid 8^th BC).

1 Chronicles 6 – The sons of Levi traced through Kohath and down through Azariah, the priest who was the first to use Solomon’s Temple, and on through Jehozadak who went into exile.  Then it goes back and traces the line of Gershom (Levi’s son) and Merari. Their descendants came to be in charge of the service of song in the Lord’s house after the ark came to it. A Jerusalem Bible note says the author considered sacred chant (praise, confession, thanksgiving) to be the heart of sacrificial worship and notes that this is the outlook of Ho 14:3, Is 12: 25-26 and Ml 1: 11. Its origins are assigned to David.

Aaron and his sons were in charge of making offerings on the altar “to make atonement for Israel” (6:49). The line traced is Aaron—Eleazar—Phineas—Abishua—Bukka—Uzzi—Zerahiah—Meraioth—Amariah—Ahitub—Zadok and Ahimaaz. The lands apportioned to Aaron’s sons and Kohathites (Levi’s), Hebron and the surrounding pastures.  The fields of the city and its village went to Caleb. The sons of Aaron also got the cities of refuge: Hebron, Libnah, Jattir, Eshtemoa, Hilen, Debir, Ashan, Beth-shemesh, Geba, Alemeth, and Anathoth. Other towns and lands given are also named

1 Chronicles 7 – Sons of Issachar, Benjamin, Naphtali, Manasseh, Ephraim, Asher reviewed and the clan population given.

1 Chronicles 8 – Benjamin’s descendants are listed again, this time leading up to their settlement of Jerusalem. Jeiel, father of Gibeon lived in Gibeon, which the Chronicler says preceded Jerusalem as site of the tabernacle.  His wife was Maacah. While Ner’s name does not appear in the NRSV list and Kish’s does, a note says the name Ner is added in the Greek manuscript.  This is important because it proceeds to give Ner’s son as Kish and Kish of Saul et al.

1 Chronicles 9 – Judah was taken into exile because of their unfaithfulness.  The first to return were Israelites - priests, Levites and temple servants. Those who lived in Jerusalem are named; similarly priests, Levites, gatekeepers.  Their various tasks are listed—those in charge of utensils of service, in charge of furniture, of choosing flours and incense and spices; the singers. Saul’s descendants again are listed.

1 Chronicles 10 – The Philistines successes against Saul are mentioned, his death and that of his sons Jonathan and Abinadab and Machishua. Saul falls on his own sword.

The Philistines occupy the land.  They find Saul and his sons, take his armor and put it in the temple of their gods along with his head. Some valiant Israeli warriors go and take these back and bury them.  Saul is said to have died for his unfaithfulness and refusal to seek guidance of the Lord, using a medium. The kingdom goes to David.

Song of Songs 4 – The Bridegroom now [God?] proclaims his love: “You are beautiful, my darling, beautiful beyond words” (4:1) with eyes like doves, hair like a flock of goats, teeth like a flock of shorn ewes. “You are wholly beautiful and without a blemish” (4:7). These words are said to be about the people of Israel, purified by the Exile; and Catholics have seen them as applying to Mary. But I think the seeking believer is also included in this praise. We are not always seen by God as the sinner, fallen and without hope.  

The reference to the “promised bride” as “my sister” (4:9) is said to be from Egyptian love poetry. The Pharaoh always married a sister. “You are my private garden, my treasure, my bride, a secluded spring, a hidden fountain” (4:12).

The Bride responds with “Let my Beloved come into his garden, let him taste its rarest fruits” (4:16).

Song of Songs 5 - And the Bridegroom responds that he does. “Eat, friends, and drink, drink deep, my dearest friends” (5:1).

The Fourth Poem: The Bride’s “heart is awake” (5:2) – alert. Her head is “covered with dew” (blessings).  “I opened to by Beloved, but he had turned his back and gone!” (5:6) What is going on?

“My soul failed at his flight. I sought him but I did not find him, I called to him but he did not answer” (5:6). It seems to me the Beloved believer here is sometimes inexplicably deserted by her Beloved – do I feel that way? Yes! He invites me, he spurns me, I long for him, he disappears.

The Chorus asks, “What makes your Beloved better than other lovers?” (5:9). And she praises his every part. “My lover is dark and dazzling, better than ten thousand others. His head is finest gold, his wavy hair is black as a raven. His eyes sparkle like doves beside springs of water; they are set like jewels washed in milk. . . “(5:10-12).

Augustine (354-439)

On the Profit or Benefit of Believing

3 - But why do I not make answer to myself, that these fair and clever similies, and charges of this nature [that it deprives one of liberty, imposes superstition and error as to Truth, and that it opposes reason] may be poured forth against all who are teachers of anything by any adversary, with abundance of wit and sarcasm? But I thought that I ought to insert something of this kind in my letter, in order to admonish them to give over such proceedings; so that, as he says, apart from trifles of common-places, matter may contend with matter, cause with cause, reason with reason. Wherefore let them give over that saying, which they have in their mouths as though of necessity, when any one, who has been for some long time a hearer, has left them; "The Light has made a passage through him." For you see, you who are my chief care, (for I am not over anxious about them,) how empty this is, and most easy for any one to find fault with. Therefore I leave this for your own wisdom to consider. For I have no fear that you will think me possessed by indwelling Light, when I was entangled in the life of this world, having a darkened hope, of beauty of wife, of pomp of riches, of emptiness of honors, and of all other hurtful and deadly pleasures.

He is reminding his friend that when he was with the Manichees, he had not really ridded himself of the obsessions of the worldly – finding a beautiful woman, being rich and yearning for enjoyment of many things in this life. He knows his friend knows this about him, and he doesn’t really blame the Manichees, because they also ask their adherents to free themselves of these desires.

For all these, as is not unknown to you, I ceased not to desire and hope for, at the time when I was their attentive hearer. And I do not lay this to the charge of their teaching; for I also confess that they also carefully advise to shun these. But now to say that I am deserted by light, when I have turned myself from all these shadows of things, and have determined to be content with that diet merely which is necessary for health of body; but that I was enlightened and shining, at a time when I loved these things, and was wrapped up in them, is the part of a man, to use the mildest expression, wanting in a keen insight into matters, on which he loves to speak at length. But, if you please, let us come to the cause in hand.

He seems to be saying that Honoratus feels he was an “enlightened” man when he knew him as a Manichee; but Augustine knows he was not divorced from his worldly desires.

Daily Old Testament and Early Christian Writings: 1 Samuel 30-31, Song of Songs 1-3 and Augustine's Treatise on the Profit of Believing 2

1 Samuel 30 – Upon returning to the town given to him by the Philistines, Ziglag, David learns that the Amalekites have attacked and burned it, taking the people off as captives.  David and his men weep—he has also had his own wives taken—but the people are also angry with David for having left the town without proper defense. “But David strengthened himself in the Lord his God” (30:6).

David has Abiathar bring him the ephod and he seeks the advice of the Lord. He is told to pursue the Amalekites, and he does with some of his men.  Some stay behind; they are exhausted. They come across an Egyptian, a servant of one of the Amalekites, and David inquires of him and he agrees to show David where the raiding party is encamped. When they arrive, the Amalekites are celebrating their raid. David attacks and kills all but 400.  He recovers everything they took and also captures their flocks and herds.

        

They return and when they get to the men who stayed behind out of exhaustion, some in David’s party, “the corrupt and worthless” one, think they should not share in the spoil. But David dissents: “. . .the share of the one who goes down into the battle shall be the same as the share of the one who stays by the baggage; they shall share alike” (30:24). This is the rule Israel adopts from this time on.  David even sends some of the spoil to the elders of Judah—to patch things up there.

1 Samuel 31 – The Philistines and Israelites fight near Mt. Gilboa. The Philistines overtake Saul and his sons.  They kill Jonathan, Abinadab and Malchishua.  Saul is wounded.  He asks his armor bearer to kill him, but he won’t do it.  So Saul falls on his own sword.  The Israelites in the region leave and towns and flee the Philistines.

        

The next day when the Philistines find Saul and his sons, they cut off Saul’s head and strip off his armor. They place the armor in the temple of Astarte and fasten his body to the wall of Beth-shan.  The inhabitants of Jabesh-gilead hear of it, they go and retrieve the bodies of Saul and his sons; they burn them at Jabesh, bury their bones there and fast for seven days.

Song of Songs - Introduction: Jewish tradition holds these books to be an allegorical song of God’s love for the children of Israel. Wikipedia says it is “perhaps the most important Biblical text for the Kabbalah,” a Jewish mystical group. Christians viewed it as a way of representing the relationship of Christ with his church or as an allegory of the soul’s relationship with God and Christ.

        

Authorship of the book was attributed to Solomon. The Jerusalem Bible introduction says the vocabulary and style indicate a post-exilic origin.

Song of Songs 1 – It opens with songs of both “Bride” and “Bridegroom.” The Bride says, “Your love is more delightful than wine: delicate is the fragrance of your perfume. . .We shall praise your love above wine; how right it is to love you (1:1-4).

She says she is “black but lovely” . . . “it is the sun that has burnt me” (1:5-6).  Her “mother’s sons” – the Chaldaeans – have turned their anger on her and made her [the people of Israel] do “forced labor” in their vineyard. She wishes she had only looked to her own. “Tell me then, you whom my heart loves: Where will you lead your flock to graze. . .” (1:7) so that she will no longer wander like a vagabond.

Then a “Chorus” chimes in and tells her to follow the tracks of the flock and stay close to the “shepherds’ tents” (1:8).

The Bridegroom [I wonder who He is?] says he compares Israel – the Bride – to the mare harnessed to Pharaoh’s chariot. He says he shall make her “golden earrings and beads of silver” (1:11).

The dialogue between them is beautiful: “How beautiful you are, my love, how beautiful you are! Your eyes are doves” (1:15).

Song of Songs 2 – “I am the rose of Sharon, the lily of the valleys. As a lily among the thistles, so is my love among the maidens. As an apple tree among the trees of the orchard, so is my Beloved among the young men. In his longed-for shade I am seated and his fruit is sweet to my taste” (2:1-4).

This is a time of restoration and reunion with the greatest love there is – the love of God for his people. “My Beloved lifts up his voice, he says to me, ‘Come then, my love, my lovely one, come. For see, winter is past, the rains are over and gone. The flowers appear on the earth. The season of glad songs has come, the cooing of the turtledove is heard in our land” (2:10-12).

“My Beloved is mine and I am his” (2:16).

Song of Songs 3 – The feeling of loss and uncertainty – “On my bed, at night, I sought him whom my heart loves. I sought but did not find him. So I will rise and . . . I will seek him whom my heart loves” (3:1-2).

For the Israelites, this means, when he is found, he is brought into the Holy of Holies – in the old Temple.

The Third Poem is about the Exiles returning home, the “litter of Solomon” (3:7).

Augustine (354-439)

On the Profit or Benefit of Believing

2 - It is then my purpose to prove to you, if I can, that the Manichees profanely and rashly inveigh against those, who, following the authority of the Catholic Faith, before that they are able to gaze upon that Truth, which the pure mind beholds, are by believing forearmed, and prepared for God Who is about to give them light. For you know, Honoratus, that for no other reason we fell in with such men, than because they used to say, that, apart from all terror of authority, by pure and simple reason, they would lead within to God, and set free from all error those who were willing to be their hearers. For what else constrained me, during nearly nine years, spurning the religion which had been set in me from a child by my parents, to be a follower and diligent hearer of those men, save that they said that we are alarmed by superstition, and are commanded to have faith before reason, but that they urge no one to have faith, without having first discussed and made clear the truth?

Wish there was a modern translation of this work. The length of the sentence makes it difficult to understand the basic subject and verb. They are so interspersed with background ideas. What I think he is saying here is that the Manichees claim that they approach religion without the authority-driven, superstitious and anti-rational approach that the “Catholic” (universal) Church had. They claimed to start by appealing to reason. This was the thing about them that drew Augustine to them.

Who would not be enticed by such promises, especially the mind of a young man desirous of the truth, and further a proud and talkative mind by discussions of certain learned men in the school? Such as they then found me, disdainful forsooth as of old wives' fables, and desirous to grasp and drink in, what they promised, the open and pure Truth?

But what reason, on the other hand, recalled me, not to be altogether joined to them, so that I continued in that rank which they call of Hearers, so that I resigned not the hope and business of this world; save that I noticed that they also are rather eloquent and full in refutation of others, than abide firm and sure in proof of what is their own. But of myself what shall I say, who was already a Catholic Christian? Teats which now, after very long thirst, I almost exhausted and dry, have returned to with all greediness, and with deeper weeping and groaning have shaken together and wrung them out more deeply, that so there might flow what might be enough to refresh me affected as I was, and to bring back hope of life and safety.

What then shall I say of myself? You, not yet a Christian, who, through encouragement from me, execrating them greatly as you did, were hardly led to believe that you ought to listen to them and make trial of them, by what else, I pray you, were you delighted, call to mind, I entreat you, save by a certain great presumption and promise of reasons? But because they disputed long and much with very great copiousness and vehemence concerning the errors of unlearned men, a thing which I learned too late at length to be most easy for any moderately educated man; if even of their own they implanted in us any thing, we thought that we were obliged to retain it, insomuch as there fell not in our way other things, wherein to acquiesce. So they did in our case what crafty fowlers are wont to do, who set branches smeared with bird-lime beside water to deceive thirsty birds. For they fill up and cover anyhow the other waters which are around, or fright them from them by alarming devices, that they may fall into their snares, not through choice, but want.

So he begins his treatise by saying that he was drawn into the “snares” of the Manichees by their assertions that the Church he was raised in did not satisfy “reason,” but relied on “superstition” and “authority” [probably their assertion of apostolic continuity. He and his friend Honoratus were drawn to the Manichaean interpretation of the gospel.

The Treatise is devoted to exploring not the doctrines of the church so much as the nature of and the value of “believing.”