1 Samuel 5 – The ark is
brought to Ashdod (south of Aphek, near the coast) and placed in a shrine to
the god Dagon. The presence of the ark
causes problems for the idol - it keeps falling on its face and finally comes
apart - and the people suffer tumors.
The people demand removal of the ark; it is moved to Gath, but there too
“the hand of the Lord was against the city” (5:9). It is moved again, this time
to Ekron with the same result. The people want it returned to “its own place,
that it may not kill us and our people” (5:11).
1 Samuel 6 – The
Philistines confer and decide to return it accompanied with a “guilt offering”
of “five gold tumors and five gold mice” (both things that had plagued the five
towns and were believed to have come upon them because they had the ark—the
towns were Ashdod, Ashkelon, Gath, Gaza and Ekron). They will place these
things in a cart, harness two milch cows to it and let them go. If it goes to Beth-shemesh, they will take
that as a sign that the harm they suffered was due to the ark; if not then to
chance. Needless to say, the cows go
“straight in the direction of Beth-shemesh.” [this despite the fact that were
separated from their calves] (6:12).
When
the people see it coming, they rejoiced. “A large stone was there [in a field
near the town]; so they split up the wood of the cart and offered the cows as a
burnt offering to the Lord” (6:14).
For
some reason, the descendants of Jeconiah do not rejoice with the people in
greeting the ark, so seventy of them are killed (6:19). A voice of complaint is
heard about the harshness of this God. “Who is able to stand before the Lord,
this holy God? To whom shall he go so that we may be rid of him?” (20) They are referring to the ark, but the ark and God represent the same presence, a presence that at times
can be a great burden—a cross even-- as the people of Beth-shemesh can
attest.
Proverbs
Introduction: Called
by Jerusalem Bible editors the “most
representative work of Israelite wisdom literature,” Proverbs is made up of two
collections: 10-22:16 (the Proverbs of Solomon) and 25-29 (Proverbs of Solomon
transcribed by the men of Hezekiah). Chapters 1-9 is a long introduction.
According to 1 Kings 5:12, Solomon wrote about 3000
proverbs. The second collection was already ancient when the “men of Hezekiah”
collected them around 700 BC. There are a few smaller sections too – saying of
Agur and Lemuel (two Arabian sages – possibly fictitious but included as a
demonstration of the universality of “wisdom”). The nucleus of the book (10-29)
is dated to the pre-exilic period. The prologue is later – when the whole book
was put together.
Proverbs 1 – The
purpose of these proverbs of Solomon are “for learning what wisdom and
discipline are, for understanding words of deep meaning, for acquiring an
enlightened attitude of mind – virtue, justice and fair-dealing” (1:2-3).
“Fear of the Lord is the foundation of true knowledge, but
fools despise wisdom and discipline” (1:7).
When your father and mother correct you, do not ignore them.
If “sinners entice you, turn your back on them” (1:10). They are just trying to
get all that you have. “If a bird sees a trap being set, it knows to stay away”
(1:17).
“Wisdom shouts in the streets. She cries out in the public
square” (1:20). Listen to her counsel. She will share her heart with you and
make you wise. If you ignore the advice of Wisdom and reject her correction,
she “will laugh when you are in trouble, [she] will mock you when disaster
overtakes you” (1:26).
If you will not be
instructed by Wisdom, you “must eat the bitter fruit of living [your] own way”
(1:31).
Augustine (354-439)
Confessions
14 - O my God!
What miseries and mockeries did I then experience, when obedience to my
teachers was set before me as proper to my boyhood, that I might flourish in
this world, and distinguish myself in the science of speech, which should get
me honor among men, and deceitful riches! After that I was put to school to get
learning, of which I (worthless as I was) knew not what use there was; and yet,
if slow to learn, I was flogged! For this was deemed praiseworthy by our
forefathers; and many before us, passing the same course, had appointed
beforehand for us these troublesome ways by which we were compelled to pass,
multiplying labor and sorrow upon the sons of Adam. But we found, O Lord, men praying to You, and we learned from them to
conceive of You, according to our ability, to be some Great One, who was able
(though not visible to our senses) to hear and help us. For as a boy I
began to pray to You, my "help" and my "refuge," and in
invoking You broke the bands of my tongue, and entreated You though little,
with no little earnestness, that I might not be beaten at school. And when You
hearded me not, giving me not over to folly thereby, my elders, yea, and my own
parents too, who wished me no ill, laughed at my stripes, my then great and
grievous ill.
The highlighted words of Augustine
are the words that speak to me from this section. We sometimes forget that the
people of the past we learn about in history classes and in pursing any path of
learning were just like us. They learned as we learned; they saw that their
knowledge of or inquiry into religious ideas was inspired by the practices of
others, passing down the faith from ages past. And our desire to learn about
and relate to this “Great One, who was able (though not visible to our senses)
to hear and help us” is something that starts very early. The help we can
receive from our elders, teachers and friends is not sufficient. We reach out into the abyss for that
support and miraculously it is from that invisible presence that we do receive
the love and support we need to thrive.
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