Daily Old Testament and Early Christian Writings: 2 Chronicles 29 and Augustine's Treatise on Profit of Believing 31

2 Chronicles 30 – Hezekiah sends word to everyone in Israel and Judah, Ephraim and Manasseh to come “to keep the Passover of the Lord” (30:1). But they keep the celebration in the second month, a month later than usual. They could not keep it at the right time because of the paucity of priests and the failure of the people to assemble in Jerusalem.

“At the king’s command, runners were sent throughout Israel and Judah. They appeal to people, “O people of Israel, return to the Lord, the God of Abraham, Isaac, and Israel, so that he may turn again to the remnant of you who have escaped from the hand of the kings of Assyria. . . . Do not now be stiff-necked as your ancestors were, but yield yourselves to the Lord and come to his sanctuary. . .For as you return to the Lord, your kindred and your children will find compassion with their captors, and return to this land. For the Lord your God is gracious and merciful, and will not turn away his face from you, if you return to him” (30:6-9).

The couriers take this message out, but some are met with scorn and mocked (30:10). Only a few people from Asher, Manasseh, and Zebulun come, but many from Judah come. They slaughter the Passover lamb, but many of the people “had not purified themselves. But King Hezehiah prayed for them, and they were allowed to eat the Passover meal anyway, even though this was contrary to the requirements of the Law. For Hezekiah said, ‘’May the Lord, who is good, pardon those who decide to follow the Lord, the God of their ancestors, even though they are not properly cleansed for the ceremony.’ And the Lord listened to Hezekiah’s prayer and healed the people” (30:18-20).

They extend the celebration for an extra seven days (30:23). “There was great joy in Jerusalem, for since the time of Solomon son of King David of Israel there has been nothing like this in Jerusalem” (30:26).

Augustine’s Treatise on the Profit of Believing

31 - What, that all heretics exhort us to believe in Christ? Can they [who hold that belief is NOT what they have started with] possibly be more opposed to themselves? And in this matter they are to be pressed in a twofold way. In the first place we must ask of them, where is the reason which they used to promise, where the reproof of rashness, where the assumption of knowledge? For, if it be disgraceful to believe any without reason, what do you wait for, what are you busied about, that I believe some one without reason, in order that I may the more easily be led by your reason? What, will your reason raise any firm superstructure on the foundation of rashness?

I speak after their manner, whom we displease by believing. For I not only judge it most healthful to believe before reason, when you are not qualified to receive reason, and by the very act of faith thoroughly to cultivate the mind to receive the seeds of truth, but altogether a thing of such sort as that without it health cannot return to sick souls. And in that this seems to them matter for mockery and full of rashness, surely they are shameless in making it their business that we believe in Christ.

Next, I confess that I have already believed in Christ, and have convinced myself that what He has said is true, although it be supported by no reason; is this, heretic, what you will teach me in the first place? Allow me to consider a little with myself, (since I have not seen Christ Himself, as He willed to appear unto men, Who is said to have been seen by them, even by common eyes,) who they are that I have believed concerning Him, in order that I may approach you already furnished beforehand with such a faith. I see that there are none that I have believed, save the confirmed opinion and widely extended report of peoples and nations: and that the mysteries of the Church Catholic have in all times and places had possession of these peoples.

Why therefore shall I not of these [the peoples and the church “catholic” who have professed faith in Christ], in preference to others, inquire with all care, what Christ commanded, by whose authority I have been moved already to believe that Christ has commanded something that is profitable? Are you likely to be a better expounder to me of what He said, Whose past or present existence I should not believe, if by you I were to be recommended to believe thus? This therefore I have believed, as I said, trusting to report strengthened by numbers, agreement, antiquity.

I do agree with Augustine here. If I ask myself why I even “seek truth” through the Scriptures or in the words of Christ or his apostles, I have in some way already laid the foundation of what I shall find by “believing” that in Him and in His words and acts and the words and acts of his first disciples that I may “have faith” (trust) in the tradition that created the sources, ideas and customs.

But you, who are both so few, and so turbulent, and so new, no one doubts that you bring forward nothing worthy of authority. What then is that so great madness? Believe them, that you are to believe in Christ, and learn from us what He said. Why, I pray you? For were they to fail and to be unable to teach me any thing with much greater ease could I persuade my self, that I am not to believe in Christ, than that I am to learn any thing concerning Him, save from those through whom I had believed in Him. O vast confidence, or rather absurdity! I teach you what Christ, in Whom you believe, commanded. What, in case I believed not in Him? You could not, could you, teach me any thing concerning Him? But, says he, it behooves you to believe. You do not mean, do you, that I am (to believe) you when you commend Him to my faith? No, says he, for we lead by reason them who believe in Him. Why then should I believe in Him? Because report has been grounded. Whether is it through you, or through others? Through others, says he. Shall I then believe them, in order that you may teach me? Perhaps I ought to do so, were it not that they gave me this chief charge, that I should not approach you at all; for they say that you have deadly doctrines. You will answer, They lie. How then shall I believe them concerning Christ, Whom they have not seen, (and) not believe them concerning you, whom they are unwilling to see?

Believe the Scriptures, says he. But every writing, if it be brought forward new and unheard of, or be commended by few, with no reason to confirm it, it is not it that is believed, but they who bring it forward. Wherefore, for those Scriptures, if you are they who bring them forward, you so few and unknown, I am not pleased to believe them. At the same time also you are acting contrary to your promise, in enforcing faith rather than giving a reason. You will recall me again to numbers and (common) report. Curb, I pray you, your obstinacy, and that untamed lust, I know not what, of spreading your name: and advise me rather to seek the chief men of this multitude, and to seek with all care and pains rather to learn something concerning these writings from these men, but for whose existence, I should not know that I had to learn at all. But do you return into your dens, and lay not any snares under the name of truth, which you endeavor to take from those, to whom you yourself grant authority.

He is here pretty much telling the Manichees that they, who actually do call themselves Christian, but who have adopted the “brand” of Christianity they espouse from one who rejected the fundamental authority of the mainstream or “catholic” Christian church, are being inconsistent. They are telling people that they build their version of Christianity on “reason” and not on “belief” but they are being inconsistent and hypocritical in this because anyone who ascribes to Christianity has “believed” in Christ from the get-go.

Daily Old Testament and Early Christian Writings: 2 Chronicles 28 and Augustine's Treatise on Profit of Believing 30

2 Chronicles 29 – Hezekiah begins his reign at age 25. His mother was Abijah, daughter of Zechariah. He does what is right in the sight of the Lord. He repairs the Temple doors. He gets the Levites to purify the Temple.

The Lord has turned his back on them because of their unfaithfulness. But Hezekiah tells them “it is in my heart to make a covenant with the Lord, the God of Israel, so that his fierce anger may turn away from us” (29:10). They carry “all the unclean things found in the Temple of the Lord” into the desert (the Wadi Kidron).

When they are done, the king orders sin offerings made for the kingdom, for the sanctuary and for Judah—for the atonement of all Israel. Music is part of the celebration according to the rules made by David. The whole assembly worships, offering sacrifices and thank offerings. There are not enough priests to skin all the animals needed, so kindred Levites pitch in and help. It says, “the Levites were more conscientious than the priests in sanctifying themselves” (29:34). At the end, it is noted that everyone rejoiced “for everything had been accomplished so quickly” (29:36).

Augustine’s Treatise on the Profit of Believing

30 - Wherefore that heretic, inasmuch as our discourse is of those who wish to be called Christians, I ask you, what reason he alleges [gives or claims] to me? What is there whereby for him to call me back from believing, as if from rashness? If he bid me believe nothing; I believe not that this very true religion has any existence in human affairs; and what I believe not to exist, I seek not. But He, as I suppose, will show it to me seeking it: for so it is written, "He that seeks shall find." Therefore I should not come unto him, who forbids me to believe, unless I believed something. Is there any greater madness, than that I should displease him by faith alone, which is founded on no knowledge, which faith alone led me to him?

OK, so this rhetorical way of carrying on an argument can get very hard to follow. I think what he is saying is that those Manichaeans who claim they are Christians are asking him to return to their fold. But he tells them that they cannot exclude “belief” as a foundation of their religion. Belief is critical and anyone who is seeking to find Christ cannot find him based on “knowledge” alone for it is “faith” on which it is rooted. If we are not willing to “believe” the testimonies of those who founded the religion, we will never seek out its Truth.

Daily Old Testament and Early Christian Writings: 2 Chronicles 26-27 and Augustine's Treatise on Profit of Believing 28-29

2 Chronicles 26 – Uzziah is 16 when his reign begins—he will reign 52 years in Jerusalem (783-742 BC). His mother is Jecoliah of Jerusalem. “He did what was right in the sight of the Lord, just as his father Amaziah had done. He set himself to seek God in the days of Zechariah, who instructed him in the fear of God; and as long as he sought the Lord, God made him prosper” (26:4-5).

He becomes very strong. God helps him against the Philistines, the Arabs in Gur-baal and the Meunites. He builds towers in Jerusalem at the Corner Gate, the Valley Gate and at the Angle and fortified them. He builds towers in the wilderness too and makes cisterns so his herds can have water. He “had farmers and vinedressers in the hills and in the fertile lands, for he loved the soil” (26:10). He also has a large army of 307,500. In Jerusalem, “he set up machines, invented by skilled workers, on the towers and the corners for shooting arrows and large stones” (26:15).

His growing strength leads him to become proud, and this leads to his downfall (26:16). He challenges the priests, who are descendents of Aaron, by going into the temple to make sacrifice there himself. Hezekiah rebukes him for it, and Uzziah becomes angry. As a result “a leprous disease broke out on his forehead” (26:19) and it does not go away. His son Jotham has to take charge of the public duties his father has, but Uzziah remains the power behind the throne. I think the ethic developed here during the time of the monarchy in Judah is very important ultimately in the development of a different view of kingship in “the west.” Because of the influence of the Old Testament tradition, even kings were held to be subject to something higher – God. Absolute monarchy prevailed in the west for a long time but it was never completely absolute. Kings were not gods as they were in the east.

2 Chronicles 27 – Jotham (742-735) is 25 when he begins his reign. His mother’s name is Jerushah, daughter of Zadok. “He did what was right in the sight of the Lord . . .only he did not invade the temple of the Lord” (27:2). But the people still followed corrupt practices. He built the upper gate of the house of the Lord as well as forts and tower in the wooded hills of Judah. He prevailed against the king of the Ammonites. They paid him tribute for a number of years.

John Bright’s History of Israel says that during the reigns of Uzziah and Jotham, prosperity in Judah and abuse of the poor became problems and laid the groundwork for the prophetic response. There is a loss of a sense of covenant law, a reduction of Yahwism to a religion “of the lips” only. Amos’ ministry is in the mid 8^th century. He is not from the prophetic orders, but is rather, a sheep-breeder. His vocation to preach comes from the Lord and his message is to attack the notion that Yahweh’s election guarantees protection.

2 Chronicles 28 – After Jotham, his son Ahaz becomes king. “He did not do what was right in the sight of the Lord. . .but he walked in the ways of the kings of Israel” (28:1-2). He casts images for the Baals, made offerings in the valley of the son of Hinnom and “made his sons pass through fire” (28:3). He made offerings on the high place “and under every green tree” (28:4). The Lord put him into the power of the king of Aram and the king of Israel, Pekah. He killed 120,000 in Judah in one day (28:6) !! And Zichri of Ephraim killed the king’s son Maaseiah and several others.

The people of Israel took 200,000 of their kin (from Judah) captive along with booty and brought them to Samaria. But a prophet of the Lord, Obed, was there to greet them when they arrived. “Now hear me, [he tells them]. . send back the captives whom you have taken from your kindred, for the fierce wrath of the Lord is upon you” (28:11).

The Lord is angry with them because of the fury with which they slaughtered their kindred and because of their intention to reduce the rest to servitude. Ephraimite chiefs stand against the returning forces [because of their concern over what Obed has said]. The result is the troops leave the booty and captives with them. They clothe the naked, feed the hungry and anoint them and bring them to Jericho. The Jerusalem Bible notes that this episode foreshadows the “Good Samaritan” story that Jesus tells.

King Ahaz sends to the king of Assyria for help against the Edomites and Philistines. “[T]he Lord brought Judah low because of King Ahaz of Israel, for he had behaved without restrain in Judah and had been faithless of the Lord” (28:19). King Tilgath-pilneser [Tiglath-pileser] comes but instead of helping him, he oppresses him. As things got worse, Ahaz become even less faithful. He sacrificed to the gods of Damascus because he thinks these gods have helped them. But this is the “ruin of him.” (23) He closes the temple and makes altars “in every corner of Jerusalem.” (24) When he dies, he is buried in Jerusalem, but not in the tombs of the kings of Israel. His son Hezekiah, succeeds him. John Bright’s History of Israel says Tiglath-pileser III (745-727) moved against the Arameans to the sough (the Babylonians), Urartu to the north and Israel and Philistia to the west. He begins a policy of permanent conquest, not just subjugation and tribute (273).

Augustine’s Treatise on the Profit of Believing

28 - Here again arises a very difficult question. For in what way shall we fools be able to find a wise man, whereas this name, although hardly any one dare openly, yet most men lay claim to indirectly: so disagreeing one with another in the very matters, in the knowledge of which wisdom consists, as that it must needs be that either none of them, or but some certain one be wise? But when the fool enquires, who is that wise man? I do not at all see, in what way he can be distinguished and perceived. For by no signs whatever can one recognize any thing, unless he shall have known that thing, whereof these are signs. But the fool is ignorant of wisdom. For not, as, in the case of gold and silver and other things of that kind, it is allowed both to know them when you see them and not to have them, thus may wisdom be seen by the mind's eye of him who has it not. For whatever things we come into contact with by bodily sense, are presented to us from without; and therefore we may perceive by the eyes what belong to others, when we ourselves possess not any of them or of that kind. But what is perceived by the understanding is within in the mind, and to have it is nothing else than to see.

This is kind of what I was saying. These are deep character-matters. Being a “fool” is not the same as being “a seeker” who acknowledges that there is wisdom “out there” and to some extent “within” but does not yet have the judgment to discern it – yet.

And But the fool is [by definition] void of wisdom, therefore he knows not wisdom. For he could not see it with the eyes: but he cannot see it and not have it, nor have it and be a fool. Therefore he knows it not, and, so long as he knows it not, he cannot recognize it in another place. No one, so long as he is a fool, can by most sure knowledge find out a wise man, by obeying whom he may be set free from so great evil of folly.

29 - Therefore this so vast difficulty, since our enquiry is about religion, God alone can remedy: nor indeed, unless we believe both that He is, and that He helps men's minds, ought we even to enquire after true religion itself. For what I ask do we with so great endeavor desire to search out? What do we wish to attain unto? Whither do we long to arrive? Is it at that which we believe not exists or pertains to us? Nothing is more perverse than such a state of mind. Then, when you would not dare to ask of me a kindness, or at any rate would be shameless in daring, come you to demand the discovery of religion, when you think that God neither exists, nor, if He exist, has any care for us? What, if it be so great a matter, as that it cannot be found out, unless it be sought carefully and with all our might? What, if the very extreme difficulty of discovery be an exercise for the mind of the inquirer, in order to receive what shall be discovered? For what more pleasant and familiar to our eyes than this light? And yet men are unable after long darkness to hear and endure it. [I think he’s talking about physical “light” here]

What more suited to the body exhausted by sickness than meat and drink? And yet we see that persons who are recovering are restrained and checked, lest they dare to commit themselves to the fullness of persons in health, and so bring to pass by means of their very food their return to that disease which used to reject it. I speak of persons who are recovering. What, the very sick, do we not urge them to take something? Wherein assuredly they would not with so great discomfort obey us, if they believed not that they would recover from that disease. When then will you give yourself up to a search very full of pains and labor? When will you have the heart to impose upon yourself so great care and trouble as the matter deserves, when you believe not in the existence of that which you are in search of? Rightly therefore has it been ordained by the majesty of the Catholic system of teaching, that they who approach unto religion be before all things persuaded to have faith. I’ll say “amen” here.

Daily Old Testament and Early Christian Writings: 2 Chronicles 25 and Augustine's Treatise on Profit of Believing 27

2 Chronicles 25 – Amaziah  is 25 when his reign starts, and he reigns for 29 years. He does what is right, but “not with a true heart” (25:3). He executes the people involved in his father’s death, but not their children. This is praised, for he follows here the dictate of Moses. “Parents must not be put to death for the sins of their children, nor children for the sins of their parents. Those deserving to die must be put to death for their own crimes” (25:4).

He organizes the people militarily, and hires 100,000 mercenary soldiers from Israel. This is not mentioned in the Kings version. A “man of God,” comes to him and rebukes him for doing it, “for the Lord is not with Israel” (25:7). Amaziah asks what he should do about the soldiers; he’s paid them a huge amount of money. The man of God warns him that God will strike him down even with their strength. He needs to act on his own.  So Amaziah dismisses the men and sends them home, but they are furious with him (25:10).

Amaziah leads his people to the Valley of Salt and strikes down 10,000 men of Seir, the “Valley of Salt” (25:11). This has to be Edom according to the story in Kings. Another 10,000 are captured alive and taken up to the top of a cliff, where they are thrown down “dashing them to pieces on the rocks below” (25:12). Meanwhile, the disaffected mercenaries fall on Judean cities from Samaria to Beth-horon, killing 3,000 and taking booty (25:13).

Amaziah messes up by bringing home with him the gods of Seir, setting them up as idols, and making offerings to them (25:14). The Lord sends a prophet to rebuke him. “I know that God has determined to destroy you, because you have done this and have not listened to my advice” (25:16). Amaziah asks the prophet “Who made you the king’s counselor?” (25:16)

Amaziah is feeling uncertain about the role of the prophet. Look at the destruction of northern Judean cities that followed the last time he listened to a man of God! Maybe he thinks he should go his own way this time.

Then comes the part about Amaziah challenging Israel’s king, Joash. He says they should “look one another in the face” (25:17). Joash sends a mysterious reply, “Out in the Lebanon mountains, a thistle sent a message to a might cedar tree: ‘Give your daughter in marriage to my son.’ But just then a wild animal of Lebanon came by and stepped on the thistle, crushing it” (25:18). He sees Amaziah as full of himself, aspiring to too high a place.

Amaziah insists—but the text says it was all God’s doing. God wants to punish Amaziah for importing the Edomite gods. Judah is defeated at Beth-shemesh. Amaziah is taken and brought to Jerusalem. Joash breaks down a good part of the wall. He takes all the treasure from the temple and hostages as well and returns to Samaria. Amaziah outlives Joash by fifteen years. But from the time he turned away from the Lord, a conspiracy against him is hatched in Jerusalem. He flees to Lachish in central Judah, but they send after and kill him there. He is buried in Jerusalem.

Augustine’s Treatise on the Profit of Believing

27 - But now hear, what I trust I shall by this time more easily persuade you of. In a matter of religion, that is, of the worship and knowledge of God, they are less to be followed, who forbid us to believe, making most ready professions of reason. For no one doubts that all men are either fools or wise. But now I call wise, not clever and gifted men, but those, in whom there is, so much as may be in man, the knowledge of man himself and of God most surely received, and a life and manners suitable to that knowledge; but all others, whatever be their skill or want of skill, whatever their manner of life, whether to be approved or disapproved, I would account in the number of fools.

And, this being so, who of moderate understanding but will clearly see, that it is more useful and more healthful for fools to obey the precepts of the wise, than to live by their own judgment? For everything that is done, if it be not rightly done, is a sin, nor can that anyhow be rightly done which proceeds not from right reason. Further, right reason is very virtue. But to whom of men is virtue at hand, save to the mind of the wise? Therefore the wise man alone sins not. Therefore every fool sins, save in those actions, in which he has obeyed a wise man: for all such actions proceed from right reason, and, so to say, the fool is not to be accounted master of his own action, he being, as it were, the instrument and that which ministers to the wise man.

I am hoping here Augustine does no think that “fools” and “uninstructed” or “uneducated” are the same thing. For just going to school or getting an education is not something that will make you wise. These are deep character-matters. And I am not even sure I accept without explanation what he says about “sin” here. I am not convinced that “everything that is done, if it be not rightly done, is a sin” – I think things done wrongly from a good spirit might be salvageable.

Wherefore, if it be better for all men not to sin than to sin; assuredly all fools would live better, if they could be slaves of the wise. And, if no one doubts that this is better in lesser matters, as in buying and selling, and cultivating the ground, in taking a wife, in undertaking and bringing up children, lastly, in the management of household property, much more in religion. For both human matters are more easy to distinguish between, than divine; and in all matters of greater sacredness and excellence, the greater obedience and service we owe them, the more wicked and the more dangerous is it to sin. Therefore you see henceforth that nothing else is left us, so long as we are fools, if our heart be set on an excellent and religious life, but to seek wise men, by obeying whom we may be enabled both to lessen the great feeling of the rule of folly, while it is in us, and at the last to escape from it.

I think I know where he is going here and I am sympathetic. I think it is very fair to say that people have been seeking “wisdom” from the Old Testament writings and narratives for thousands of years, and they have found in the writings a great deal of nourishment.

Daily Old Testament and Early Christian Writings: 2 Chronicles 24 and Augustine's Treatise on Profit of Believing 26

2 Chronicles 24 – Joash of Judah is seven when he is crowned king. It says that his mother was Zibiah of Beer-sheba. He is a good king, does what is right in the sight of the Lord throughout the lifetime of Jehoida, the priest (24:2). Jehoiada gets him two wives, and with them he has sons and daughters.

One of the good things he does is restore the Temple. The Levites are supposed to see to the raising of the money, but they neglect it. So the king demands that Jehoiada make sure they collect the taxes they need and to set to work on it. They set a chest “outside the gate of the house of the Lord” (24:8). People rejoice and bring their tax to the chest. They hire masons and carpenters to do the work.

        

Jehoiada gets old and finally dies at the age of 130. He is buried among the kings. With him gone, Joash’s zeal for the Lord diminishes. Sacred poles are erected again. God’s wrath comes down on Judah. The Lord sends prophets “to bring them back to the Lord. . .but they would not listen” (24:19).

The spirit of God takes hold of Zechariah, Jehoiada’s son and he reproaches the people. They conspire against him and on the king’s command, he is stoned. “King Joash did not remember the kindness that Jehoiada, Zechariah’s father, had shown him, but killed his son” (24:22). Zechariah asks for the Lord to avenge him. At the end of the year, the army of Aram attacks with few men, but the Lord puts them into their hands “because they had abandoned the Lord . . . Thus they executed judgment on Joash” (24:24). He is severely wounded but it is his own people who kill him. His servants kill him to avenge the death of Jehoiada’s son.  His son Amaziah becomes king.

Augustine’s Treatise on the Profit of Believing

26 - For I ask, if what is not known must not be believed, in what way may children do service to their parents, and love with mutual affection those whom they believe not to be their parents? For it cannot, by any means, be known by reason. But the authority of the mother comes in, that it be believed of the father; but of the mother it is usually not the mother that is believed, but midwives, nurses, servants. For she, from whom a son may be stolen and another put in his place, may she not being deceived deceive? Yet we believe, and believe without any doubt, what we confess we cannot know. For who but must see, that unless it be so, filial affection, the most sacred bond of the human race, is violated by extreme pride of wickedness? For what madman even would think him to be blamed who discharged the duties that were due to those whom he believed to be his parents, although they were not so? Who, on the other hand, would not judge him to deserve banishment, who failed to love those who were perhaps his true parents, through fear lest he should love pretended. Many things may be alleged, whereby to show that nothing at all of human society remains safe, if we shall determine to believe nothing, which we cannot grasp by full apprehension.

Daily Old Testament and Early Christian Writings: 2 Chronicles 22-23 and Augustine's Treatise on Profit of Believing 25

2 Chronicles 22 – The citizens of Jerusalem make Jehoram’s youngest son the next king of Judah; here the name given for that son is Ahaziah. He was 22 when he began his reign, but reigned only one year. He also was bad—his mother was Athaliah, granddaughter of Omri and she encouraged him to do bad things.

Ahaziah joins with the Isareli king, Joram, son of Ahab, in his war against King Hazael of Aram at Ramoth-gilead. When Joram is wounded in the battle, Ahaziah goes to visit him.

When he is there, they both go out to meet Jehu, son Jehoshaphat and grandson of Nimshi “whom the Lord and had anointed to destroy the dynasty of Ahab” (22:7). Jehu had the support of the prophetic party represented by Elisha. He founds the fourth dynasty of Israel according to Asimov’s Guide to the Bible, 365. Jehu kills Joram (of Israel) but also Ahaziah.

        

When Athaliah, King Ahaziah’s mother, sees that her son is dead, she sets about “to destroy all the royal family of the house of Judah. But Jehosheba, Ahaziah’s sister, takes his infant son Joash, and steals him away from the rest of the king’s children, who were about to be killed (22:11).

This daughter—sister of Ahaziah and daughter of Jehoram—is the wife of the priest Jehoiada. They hide him while Athaliah rules over the land for six years.

2 Chronicles 23 – But in the seventh year, Jehoiada enters into pact with certain influential military commanders and together they go through Judah, gather the Levites and heads of families of Israel, and bring them to Jerusalem.  “They all gathered at the Temple of God, where they made a solemn pact with Joash, the young king. They agree that the time has come for him to reign. The Lord has promised that a descendant of David will be our king” (23:3).

They divide themselves up into guards to protect the young king. They use David’s spears that are stored in the temple and “set all the people as a guard for the king, everyone with weapon in hand, from the south side of the house to the north side of the house, around the altar and the house. Then he brought out the king’s son, put the crown on him, and gave him the covenant; they proclaimed him king, and Jehoiada and his sons anointed him; and they shouted, ‘Long live the king!’” (23:10-11)

When Athaliah hears all this, she runs to the temple and sees the whole scene. She “tore her clothes in despair and shouted, ‘Treason! Treason!’” (23:13)

Jehoiada brings out the army captains and tells them to take her out and that “anyone who tries to rescue her is to be put to the sword” (23:14). She cannot be killed in the temple, but she is brought to the entrance of the Horse Gate of the king’s house and put to death (23:15).

        

“Jehoiada made a covenant between himself and all the people and the king that they should be the Lord’s people” (23:16). Then the people go and tear down the house of Baal; they kill Mattan, the priest of Baal, in front of his altars. Jehoiada assigns care of the house of the Lord to the levitical priests organized by David. He stations gatekeepers to prevent anyone unclean from entering the temple and he takes the captains, nobles, governors and people to bring the king down from the temple to the king’s house and the throne. He is the 9^th king of the Davidic dynasty according to Asimov, 367.

Augustine’s Treatise on the Profit of Believing

25 - Wherefore it now remains to consider, in what manner we ought not to follow these, who profess that they will lead by reason. For how we may without fault follow those who bid us to believe, has been already said: but unto these who make promises of reason certain think that they come, not only without blame, but also with some praise: but it is not so.

For there are two (classes of) persons, praiseworthy in religion; one of those who have already found, whom also we must needs judge most blessed; another of those who are seeking with all earnestness and in the right way. The first, therefore, are already in very possession, the other on the way, yet on that way whereby they are most sure to arrive.

There are three other kinds of men altogether to be disapproved of and detested. One is of those who hold an opinion, that is, of those who think that they know what they know not. Another is of those who are indeed aware that they know not, but do not so seek as to be able to find. A third is of those who neither think that they know, nor wish to seek. There are also three things, as it were bordering upon one another, in the minds of men well worth distinguishing; understanding, belief, opinion. And, if these be considered by themselves, the first is always without fault, the second sometimes with fault, the third never without fault.

For the understanding of matters great, and honorable, and even divine, is most blessed. But the understanding of things unnecessary is no injury; but perhaps the learning was an injury, in that it took up the time of necessary matters. But on the matters themselves that are injurious, it is not the understanding, but the doing or suffering them, that is wretched. For not, in case any understand how an enemy may be slain without danger to himself, is he guilty from the mere understanding, not the wish; and, if the wish be absent, what can be called more innocent?

But belief is then worthy of blame, when either any thing is believed of God which is unworthy of Him, or any thing is over-easily believed of man. But in all other matters if any believe anything, provided he understand that he knows it not, there is no fault. For I believe that very wicked conspirators were formerly put to death by the virtue of Cicero; but this I not only know not, but also I know for certain that I can by no means know.

But opinion is on two accounts very base; in that both he who has persuaded himself that he already knows, cannot learn; provided only it may be learned; and in itself rashness is a sign of a mind not well disposed. For even if any suppose that he know what I said of Cicero, (although it be no hindrance to him from learning, in that the matter itself is incapable of being grasped by any knowledge;) yet, (in that he understands not that there is a great difference, whether any thing be grasped by sure reason of mind, which we call understanding, or whether for practical purposes it be entrusted to common fame or writing, for posterity to believe it,) he assuredly errs, and no error is without what is base.

What then we understand, we owe to reason; what we believe, to authority; what we have an opinion on, to error. But every one who understands also believes, and also every one who has an opinion believes; not every one who believes understands, no one who has an opinion understands. Therefore if these three things be referred unto the five kinds of [people], which we mentioned a little above; that is, two kinds to be approved, which we set first, and three that remain faulty; we find that the first kind, that of the blessed, believe the truth itself; but the second kind, that of such as are earnest after, and lovers of, the truth, believe authority. In which kinds, of the two, the act of belief is praiseworthy. But in the first of the faulty kinds, that is, of those who have an opinion that they know what they know not, there is an altogether faulty credulity. The other two kinds that are to be disapproved believe nothing, both they who seek the truth despairing of finding it, and they who seek it not at all. And this only in matters which pertain unto any system of teaching.

For in the other business of life, I am utterly ignorant by what means a man can believe nothing. Although in the case of those also they who say that in practical matters they follow probabilities, would seem rather to be unable to know than unable to believe. For who believes not what he approves? or how is what they follow probable, if it be not approved? Wherefore there may be two kinds of such as oppose the truth: one of those who assail knowledge alone, not faith; the other of those who condemn both: and yet again, I am ignorant whether these can be found in matters of human life. These things have been said, in order that we might understand, that, in retaining faith, even of those things which as yet we comprehend not, we are set free from the rashness of such as have an opinion. For they, who say that we are to believe nothing but what we know, are on their guard against that one name "opining," which must be confessed to be base and very wretched, but, if they consider carefully that there is a very great difference, whether one think that he knows, or moved by some authority believe that which he understands that he knows not, surely he will escape the charge of error, and inhumanity, and pride.

Daily Old Testament and Early Christian Writings: 2 Chronicles 21 and Augustine's Treatise on Profit of Believing 24

2 Chronicles 21 – Jehoshaphat is succeeded by his son Jehoram (also called Joram). Jehoram, age 32, has many brothers—Azariah, Jehiel, Zechariah, Azariahu, Michael, and Shephatiah—and they are given many gifts “of silver, gold, and costly items, and also some of Judah’s fortified towns” (21:3); Jehoram is the oldest, howver, so he becomes the next king. “But when Jehoram had become solidly established as king, he killed all his brothers and some of the other leaders of Judah” (21:4). “He walked in the way of the kings of Israel” (21:6).

He takes one of Ahab’s daughters as his wife. He even makes “high places in the hill country of Judah” (21:11). He does what is evil, “[y]et the Lord would not destroy the house of David because of the covenant that he had made with David, and since he had promised to give a lamp to him and to his descendants forever” (21:7).

        

During his reign, Edom rebels and sets up a king of its own. Jehoram tries to put them down, but the revolt continues. Libnah also—because of Jehoram’s abandonment of the Lord, it says (21:10).

The prophet Elijah writes him a letter that says because he has not walked in the ways of his father, and because he has even killed brothers of his that were better than him, “the Lord will bring a great plague on your people, your children, your wives, and all your possessions, and you yourself will have a severe sickness with a disease of your bowels . . .” (21:14-15). The Jerusalem Bible note says this is the only mention of Elijah in Chronicles. Kings says nothing of Elijah being in Judah. This reference, however, is to a prophetic document, not to a live appearance by the prophet.

The Lord also rouses the Philistines and the Arabs against him. They come and carry off all his possessions, even his children—all of them except for Jehoahaz, the youngest son. After eight years he dies—uncelebrated—and is buried in Jerusalem.

Augustine’s Treatise on the Profit of Believing

24 - But you say, Were it not better that you should give me a reason, that, wherever, that shall lead me, I may follow without any rashness? Perhaps it were: but, it being so great a matter, that you are by reason to come to the knowledge of God, do you think that all are qualified to understand the reasons, by which the human soul is led to know God, or many, or few? [Are all people, many people or few people able to understand the reasons we are led to know God?] Few I think, you say. Do you believe that you are in the number of these? It is not for me, you say, to answer this. Therefore you think it is for him to believe you in this also: and this indeed he does: only do you remember, that he has already twice believed you saying things uncertain; that you are unwilling to believe him even once admonishing you in a religious spirit. But suppose that it is so, and that you approach with a true mind to receive religion, and that you are one of few men in such sense as to be able to take in the reasons by which the Divine Power is brought into certain knowledge; what? Do you think that other men, who are not endued with so serene a disposition, are to be denied religion? Or do you think that they are to be led gradually by certain steps unto those highest inner recesses?

You see clearly which is the more religious. For you cannot think that anyone whatever in a case where he desires so great a thing, ought by any means to be abandoned or rejected. But do you not think, that, unless he do first believe that he shall attain unto that which he purposes; and do yield his mind as a suppliant; and, submitting to certain great and necessary precepts, do by a certain course of life thoroughly cleanse it, that he will not otherwise attain the things that are purely true? Certainly you think so. What, then, is the case of those, (of whom I already believe you to be one,) who are able most easily to receive divine secrets by sure reason, will it, I ask, be to them any hindrance at all, if they so come as they who at the first believe? I think not. But yet, you say, what need to delay them? Because although they will in no way harm themselves by what is done, yet they will harm the rest by the precedent. For there is hardly one who has a just notion of his own power: but he who has a less notion must be roused; he who has a greater notion must be checked: that neither the one be broken by despair, nor the other carried headlong by rashness. And this is easily done, if even they, who are able to fly, (that they be not alluring the occasion of any into danger,) are forced for a short time to walk where the rest also may walk with safety. This is the forethought of true religion: this the command of God: this what has been handed down from our blessed forefathers, this what has been preserved even unto us: to wish to distrust and overthrow this, is nothing else than to seek a sacrilegious way unto true religion. And whoso do this, not even if what they wish be granted to them are they able to arrive at the point at which they aim. For whatever kind of excellent genius they have, unless God be present, they creep on the ground. But He is then present, if they, who are aiming at God, have a regard for their fellow men. Than which step there can be found nothing more sure Heavenward. I for my part cannot resist this reasoning, for how can I say that we are to believe nothing without certain knowledge? Whereas both there can be no friendship at all, unless there be believed something which cannot be proved by some reason, and often stewards, who are slaves, are trusted by their masters without any fault on their part. But in religion what can there be more unfair than that the ministers of God believe us when we promise an unfeigned mind, and we are unwilling to believe them when they enjoin us anything. Lastly, what way can there be more healthful, than for a man to become fitted to receive the truth by believing those things, which have been appointed by God to serve for the previous culture and treatment of the mind? Or, if you be already altogether fitted, rather to make some little circuit where it is safest to tread, than both to cause yourself danger, and to be a precedent for rashness to other men?

Now that I have a sense what this treatise is really trying to get at, I have to say one of the first things I read about Augustine that drew me to him was that he was the model Protestant reformers looked to as a homolist. When he gave a sermon, he thought it was his job to make the message he was giving understandable to all the different people in his congregation. He knew there were very educated people there, but there were also uneducated and simpler people present as well. And it was his job to say something all could benefit from. I wish more homolists would set on their sights on this standard. 

Daily Old Testament and Early Christian Writings: 2 Chronicles 20 and Augustine's Treatise on Profit of Believing 23

2 Chronicles 20 – The Moabites, Ammonites and some Meunites [in Edom near Petra] come against them at Edom, near the Dead Sea. Jehoshaphat is afraid and proclaims a fast throughout all Judah. They assemble to seek the help of the Lord. The king calls upon God to remember that the people attacking are descendants of people the Israelites spared in taking over the Holy Land. “[W]e are powerless against this great multitude that is coming against us.  We do not know what to do, but our eyes are on you” (20:12). With everyone gathered, the spirit of the Lord came upon Jahaziel, son of Zechariah, son of Benaiah. He tells them that the Lord will give them victory. “This battle is not for you to fight; take your position, stand still, and see the victory of the Lord on your behalf” (20:17).

The next morning they go out to the wilderness of Tekoa. Jehosphaphat appoints men to sing and praise the Lord. “At the very moment they began to sing and give praise, the Lord caused the armies of Ammon, Moab, and Mount Seir to start fighting among themselves. The armies of Moab and Ammon turned against their allies from Mount Seir and killed every one of them. After they had destroyed the army of Seir, they began attacking each other” (20:22-23). The Israelites come and take the plunder – the equipment, clothing, and other valuables – and on the fourth day they assemble in the Valley of Blessing, “which got its name that day because the people praised and thanked the Lord there” (20:26). The kingdoms all around hear what happened and are afraid of this peoples’ great might; the land has rest.

Jehoshaphat reigns 25 years and did what was right; but the high places remain. After this he also joins with Israel’s king Ahaziah “who was very wicked” (20:35). They build ships in Ezion-geber. Eliezer, son of Dodovahu prophesies against the king for joining with Ahaziah, and the ships “met with disaster and never put out to sea” (20:37).

Augustine’s Treatise on the Profit of Believing

I have tried in today's reading to insert words that make the text read a little bit more like modern English or sometimes to insert a word that seems to better get the meaning across. Hope this helps.

23 - But you will say, consider now whether we ought to believe in religion. For, although we grant that it is one thing to believe, another to be credulous, it does not follow that it is no fault to believe in matters of religion. For what if it be a fault both to believe and to be credulous, as (it is) both to be drunk and to be a drunkard? Now he who thinks this certain, it seems to me can have no friend; for, if it is base [not respectable] to believe anything, either he acts basely who believes a friend, or in nothing believing a friend I see not how he can call either him or himself a friend. Here perhaps you may say, I grant that we must believe something at some time; now make plain, how in the case of religion it be not base to believe before one knows. I will do so, if I can.

Wherefore I ask of you, which [do] you esteem the graver fault, to deliver religion to one unworthy, or to believe what is said by them who deliver it[?] If you understand not whom I call unworthy, I call him, who approaches with feigned breast [with phoney intent]. You grant, as I suppose, that it is more blamable to unfold unto such a [person] whatever holy secrets there are, than to believe religious men affirming anything on the matter of religion itself. For it would be unbecoming [of] you to make any other answer. Wherefore now suppose him present, who is about to deliver to you a religion, in what way shall you assure him, that you approach with a true mind [an open mind], and that, so far as this matter is concerned, there is in you no fraud or feigning? You will say, [to] your own good conscience that you are [in] no way feigning [pretending], asserting this with words as strong as you can, but yet [only] with words. For you cannot lay open man to man the hiding places of your soul, so that you may be thoroughly known.

But if he shall say, Lo, I believe you, but is it not more fair that you also believe me, when, if I hold any truth, you are about to receive, I about to give, a benefit? What will you answer, save that you must believe.

Daily Old Testament and Early Christian Writings: 2 Chronicles 19 and Augustine's Treatise on Profit of Believing 22

2 Chronicles 19 – When Jehoshaphat returns to his house, Jehu, son of Hanani, the seer, meets him and criticizes him for helping Ahab. “Should you help the wicked and love those who hate the Lord?” (19:2)

He nevertheless tells him that some good is found in him for his having destroyed the sacred poles and set his heart on seeking God. He went out among the people and “brought them back to the Lord” (19:4). He appointed judges and told them, “let the fear of the Lord be upon you; take care what you do, for there is no perversion of justice with the Lord our God, or partiality, or taking of bribes” (19:7). Similarly, in Jerusalem, he appointed Levites and priests and heads of families to decide disputes. “Deal courageously, and may the Lord be with the good!” (19:11)

Augustine’s Treatise on the Profit of Believing

22 - But perhaps you seek to have some reason given you on this very point, such as may persuade you, that you ought not to be taught by reason before faith. Which may easily be done, if only you make yourself a fair hearer. But, in order that it may be done suitably, I wish you as it were to answer my questions; and, first, to tell me, why you, think that one ought not to believe. Because, you say, credulity, from which men are called credulous, in itself, seems to me to be a certain fault: otherwise we should not use to cast this as a term of reproach. For if a suspicious man is in fault, in that he suspects things not ascertained; how much more a credulous man, who herein differs from a suspicious man, that the one allows some doubt, the other none, in matters which he knows not.

OK, so these terms – credulous and suspicious – are terms we use in a kind of negative way, maybe especially credulous. That means you are believing things that most people would not because you have a weak reasoning powers or don’t expect “proof” of what is being said. Suspicious means you just suspect something isn’t accurate or right – you have doubts about something. Augustine knows his friend – as he himself – did not what either of these “tags” applied to them. But are there some things where faith – trust in something you cannot KNOW – might be the best approach?

In the meanwhile, I accept this opinion and distinction. But you know that we are not wont to call a person even curious without some reproach; but we call him studious even with praise. Curiosity is perhaps valued more among moderns. But studious is definitely a good adjective, especially when we’re young and in school. Wherefore observe, if you please, what seems to you to be the difference between these two. This surely, you answer, that, although both be led by great desire to know, yet the curious man seeks after things that no way pertain to him, but the studious man, on the contrary, seeks after what pertain to him. I’m not sure this applies to the way we use these terms today. Sometimes what we are expected to be “studious” of are the things others have set before us because they believe them to be important to us, but they are not the things we would have chosen – not the things we are really curious to learn. Or maybe this is what he is getting at.

But, because we deny not that a man's wife and children, and their health, pertain unto him; if any one, being settled abroad, were to be careful to ask all comers, how his wife and children are and fare, he is surely led by great desire to know, and yet we call not this man studious, who both exceedingly wishes to know, and that (in) matters which very greatly pertain unto him. Wherefore you now understand that the definition of a studious person falters in this point, that every studious person wishes to know what pertain to himself, and yet not every one, who makes this his business, is to be called studious; but he who with all earnestness seeks those things which pertain unto the liberal culture and adornment of the mind. So he is saying what I said above. Yet we rightly call him one who studies, especially if we add what he studies to hear. For we may call him even studious of his own (family) if he love only his own (family), we do not however, without some addition, think him worthy of the common name of the studious. But one who was desirous to hear how his family were I should not call studious of hearing, unless taking pleasure in the good report, he should wish to hear it again and again: but one who studied, even if only once.

Now return to the curious person, and tell me, if any one should be willing to listen to some tale, such as would no way profit him, that is, of matters that pertain not to him: and that not in an offensive way and frequently, but very seldom and with great moderation, either at a feast, or in some company, or meeting of any kind; would he seem to you curious? I think not: but at any rate he would certainly seem to have a care for that matter, to which he was willing to listen. Wherefore the definition of a curious person also must be corrected by the same rule as that of a studious person: Consider therefore whether the former statements also do not need to be corrected. For why should not both he, who at some time suspects something, be unworthy the name of a suspicious person; and he who at some time believes something, of a credulous person? Thus as there is very great difference between one who studies any matter, and the absolutely studious; and again between him who has a care and the curious; so is there between him who believes and the credulous.

We have to remember here that Augustine is really not meaning to go into the particulars of Christian doctrine, which I think I may have thought before I started reading it closely. He is interested in simply lifting up, examining and recommending the mental act of “believing” as something we all do and must do as human beings.

Daily Old Testament and Early Christian Writings: 2 Chronicles 18 and Augustine's Treatise on Profit of Believing 21

2 Chronicles 18 – Jehosphaphat had great riches. He made a marriage alliance with Ahab – had his son Joram marry Ahab’s daughter, Athaliah. A few years later, he goes to visit Ahab. Ahab offers sacrifice for him and asks for Jehoshaphat’s help in fighting to recover Ramoth-gilead.  The Jerusalem Bible note says the unlawful sacrifice—not at the authorized sanctuary, will prove disastrous.  

 

Jehosphaphat asks Ahab to consult “the word of the Lord” (18:4) to see what they should do. Ahab calls together four hundred prophets to advise them.  But Jehoshaphat is not satisfied. He asks if “there [is] no other prophet of the Lord here of whom we may inquire?” (18:6)

 

Ahab says there is Micaiah, son of Imlah, “but I hate him, for he never prophesies anything favorable about me but only disaster” (18:7). They are sitting on their thrones at the threshing floor before the gates of Samaria with the prophets all around them. The messenger who has gone to get Micaiah advises him to “speak favorably” about the proposal like as the others have, but Micaiah says, “As the Lord lives, whatever my God says, that I will speak” (18:13).

        

When he arrives, he does as he has ben advised; but Ahab knows him and says, “How many times must I make you swear to tell me nothing but the truth in the name of the Lord?” (18:15) And Micaiah respond, in that case, “I saw the Lord sitting on his throne, with all the host of heaven standing to the right and to the left of him. And the Lord said, ‘Who will entice King Ahab of Israel, so that he may go up and fall at Ramoth-gilead?’ Then one said one thing, and another said another, until a spirit came forward and stood before the Lord, saying, ‘I will entice him.’ The Lord asked him, ‘How?’ He replied, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ . . .So you see, the Lord has put a lying spirit in the mouth of these your prophets; the Lord has decreed disaster for you” (18:18-22). 

        

Zedekiah slaps Micaiah, and Ahab orders him returned to Amon, governor of the city and to Joash, the king’s son to be put in prison “until I return in peace” (18:26). Micaiah tells him if he returns, then the Lord has not spoken through him. So they go up to Ramoth-gilead.

Ahab convinces Jehoshaphat to put on his robes while he (Ahab) disguises himself to go into battle. He is slyly acting on the truth he heard from Micaiah, trying to avoid the fate Micaiah has prophesied. The king of Aram, has instructed his men to only go after the king of Israel, so it looks at first as if Ahab’s strategy will save him. The Aramaean soldiers come after Jehosphaphat, but the Lord helps him (18:31). The captains see it is not the king of Israel and turn back.  Then “unknowingly, a man draws his bow and [strikes] the king of Israel between the scale armor and the breastplate. . . .” (18:34). At sunset he dies. Chronicles focuses more on Jehoshaphat than Kings does—Kings focuses more on Ahab. His focus is on the Judaean monarchy.

Augustine’s Treatise on the Profit of Believing

21 - This, you will say, is ridiculous – to turn to the church Augustine calls "Catholic" for instruction on the teaching “that has flowed down from Christ Himself through the Apostles even unto us” - whereas all profess to hold and teach this: all heretics make this profession, I cannot deny it; but so, as that they promise to those whom they entice, that they will give them a reason concerning matters the most obscure: and on this account chiefly charge the Catholic [Church], that they who come to her are enjoined to believe; but they make it their boast, that they impose not a yoke of believing, but open a fount of teaching. You answer, What could be said, that should pertain more to their praise? It is not so.

So, OK – this is not easy stuff to unravel – he has just spoken in the last section of having turned to the church that teaches what has flowed down to us through the apostles and teaches it in a certain authoritative way, not open to a lot of speculation or personal interpretation. While they – Augustine and Horatius – have been similar in the past in not wanting to trust to “a yoke of believing” now Augustine believes that this yoke is more to be trusted than an “open fount” which the Manichees boast of having.

For this they do, without being endued with any strength, but in order to conciliate to themselves a crowd by the name of reason: on the promise of which the human soul naturally is pleased, and, without considering its own strength and state of health, by seeking the food of the sound, which is ill entrusted save to such as are in health, rushes upon the poisons of them who deceive. For true religion, unless those things be believed, which each one after, if he shall conduct himself well and shall be worthy, attains unto and understands, and altogether without a certain weighty power of authority, can in no way be rightly entered upon. What Augustine calls “true religion” rests in an essential way on the authority of those who have come before us – their testimony.