Daily Old Testament: Isaiah 37 and My Own Book "Leadings: A Catholic's Journey Through Quakerism" (Part 32)

Isaiah 37 – On hearing the message, Hezekiah tears his garments and goes to the Temple and sends for Isaiah, wanting Isaiah to plead with Yahweh to punish the Assyrians. Isaiah sends word back that he is not to be afraid of the Assyrians’ words – Sennacherib will return to his country when he hears a rumor of something back at home and Yahweh will “bring him down with the sword” (37:7). Hezekiah approaches the Temple sanctuary and prays to Yahweh. He acknowledges the strength of the Assyrians but prays that the “gods” they have destroyed are not like Yahweh.

Isaiah tells Hezekiah the answer Yahweh has given him; it is a lengthy oracle.

“The surviving remnant of the House of Judah shall bring forth new roots below and fruits above. For a remnant shall go out from Jerusalem, and survivors from Mount Zion. The jealous love of Yahweh Sabaoth will accomplish this” (37:31-32). And, as for the King of Assyria, “He will not enter this city, he will let fly no arrow against it, confront it with no shield, throw up no earthwork against it” (37:33).

That very night “the angel of Yahweh went out and struck down a hundred and eighty-five thousand men in the Assyrian camp” (37:36). They strike camp and leave. His own sons strike him down with a sword and escape, leaving another son Esarhaddon to succeed him.

From Leadings: A Catholic’s Journey Through Quakerism

Part 32

Yet another area of coincidence or common emphasis is one that is not often thought of by Friends, but it is nevertheless important. It is the belief that God’s promises are foundational and trustworthy. When George Fox was a young man, seeking God and the power of God’s redeeming work, which had been so richly testified to in the New Testament Scriptures, he knew that if New Testament believers had experienced Christ’s life and power, then he and his contemporaries should also be able to experience them. The promise of redemption offered through Christ was not a delusion or mere words. Friends continually used language that demonstrated how completely they believed they could rely upon Christ’s promises to them. Likewise, the Catholic Church believes in the promises of Christ—in the promise made to Peter that he was the rock on which Christ’s church would be founded (Matt. 16: 19) and in the promise of the Holy Spirit’s presence and power (John 14:26) to teach them and lead them into the fullness of truth. These are real promises, and like the promises to Abraham and to Moses, they are utterly trustworthy. Anyone who is brought into that inward experience of God of which Friends speak knows that the promises of God are palpably real and trustworthy, and this too strengthens my faith in the Church.

The argument of the sixteenth and seventeenth-century Reformers seemed to be that the Roman Catholic Church had departed so fundamentally from the holiness and faithfulness Christ had expected of them that they had forfeited their claim to the special status these promises seemed to carve out for them. I do think that in charging this and in shaking up the Church, they had a prophetic Word from God that the Church was meant to hear. And ultimately, I believe it was heard. If people believe that there are still things that need reform, they have a prophetic responsibility to speak what God gives them to say, but I think God is calling us to struggle over these things together, not to see imperfections as occasion to go off and be separate.

The prophets of old did not leave and start their own communities. We should not either. It seems to me that the whole vision of and thirst for an eventual unity is missing in the Protestant denominations I am familiar with. People’s identities are comfortably tied up in being Quakers or Presbyterians or Episcopalians. To me, the Catholic Church is not perfect, but it still is the institution on which the promises rest.

        

The early months and even years of my return to the Catholic Church were not the easiest. The whole culture of the Church is different from the Protestant culture I had mostly known in my life—a different way of praying, of writing about Christ and his disciples, of talking about the faith, and especially a different way of conceiving of one’s place in the community of faith. I don’t think they are very substantive differences, but they can get in the way of feeling at home. Asked to pray, a Catholic will almost always pray a set prayer like the “Our Father” or a “Hail Mary”, while a Protestant will pray words that appear more personal and come to him or her in a more spontaneous way.

The Catholic devotion to Mary caused me problems. I knew Catholics did not “worship” Mary or think of her as divine. I had little trouble with the reverence shown toward her as a person who opened herself to God utterly and completely, who permitted Christ to grow in her. These were virtues any Quaker believer could agree were modeled in her story. But the repetitions nature of the rosary went against certain Quaker ideas I had about how important it was for worship to be Spirit-led and spontaneous. And the frequent talk of visions of Mary, which are often encountered in Catholic circles, was something I could not relate to. But these were cultural differences, not theological issues for me.

Daily Old Testament and Early Christian Writings: 2 Chronicles 31-32 and Augustine's Treatise on Profit of Believing 33

2 Chronicles 31 – When all this is finished, “all Israel” goes out to the cities of Judah, Benjamin, Ephraim and Manasseh and break down the pillars, the sacred poles and high places. Hezekiah organizes the priests and Levites, reestablishes the system of offerings and reinstitutes tithing so the priests and Levites can devote themselves to the Law. People give generously.

Hezekiah oversees everything carefully.  They have a surplus of wealth left over, so they build storage facilities for it. Hezekiah did “what was good and right and faithful before the Lord his God. And every work that he undertook in the service of the house of God . . .he did with all his heart, and he prospered” (31:20-21).

2 Chronicles 32 – After this, King Sennacherib of Assyria comes against Judah. In response, Hezekiah and his officers “stop the flow of the springs that were outside the city” (32:3) so that the enemy will find no water.

He also builds up walls that were broken and builds another wall outside the old wall. He gathers his soldiers and encourages them with this speech: “Be strong and of good courage. Do not be afraid or dismayed before the king of Assyria and all the horde that is with him; for there is one greater with us than with him. With him is an arm of flesh; but with us is the Lord our God, to help us and to fight our battles” (32:7-8).

Sennacherib sends an emissary to Jerusalem to try to persuade the people not to trust Hezekiah. He reminds them of the victories they had won over other peoples, the helplessness of their many gods to defend them. He also sends letters and has them read in a loud voice in their own language. “They spoke of the God of Jerusalem as if he were like the gods of the peoples of the earth, which are the work of human hands” (32:19). Hezekiah, and Isaiah with him, pray and cry out to the Lord. In response, the Lord “sent an angel who cut off all the mighty warriors and commanders and officers in the camp of the King of Assyria. So he returned in disgrace to his own land. When he came into the house of his god, some of his own sons struck him down there with the sword” (32:21). So they were saved.

Hezekiah becomes sick and nearly dies. He prays to God and God answers him; but this time Hezekiah (it says) does “not respond according to the benefit done to him, for his heart was proud” (32:25). The Lord’s wrath spills out on him and all Judah. When Hezekiah humbles himself, the Lord relents for a time.

Hezekiah’s reign is very prosperous materially. He makes changes in the water flow, closing the upper outlets of the water of Gihon and directing them down to the west side of the city of David. He also is said to do something about the envoys from Babylon sent to inquire “about the sign that had been done in the land,” but it is very mysteriously alluded to. It says, “God left him to himself, in order to test him and to know all that was in hers heart” (32:31). When he dies, his son Manasseh succeeds him.

Augustine’s Treatise on the Profit of Believing

33 - Wherefore, although I am not able to teach, yet I cease not to advise, that, (whereas many wish to appear wise, and it is no easy matter to discern whether they be fools,) with all earnestness, and with all prayers, and lastly with groans, or even, if so it may be, with tears, you entreat of God to set you free from the evil of error; if your heart be set on a happy life. And this will take place the more easily, if you obey with a willing mind His commands, which He has willed should be confirmed by so great authority of the Catholic Church. For whereas the wise man is so joined to God in mind, as that there is nothing set between to separate; for God is Truth; and no one is by any means wise, unless his mind come into contact with the Truth; we cannot deny that between the folly of man, and the most pure Truth of God, the wisdom of man is set, as something in the middle. For the wise man, so far as it is given unto him, imitates God; but for a man who is a fool, there is nothing nearer to him, than a man who is wise, for him to imitate with profit: and since, as has been said, it is not easy to understand this one by reason, it behooved that certain miracles be brought near to the very eyes, which fools use with much greater readiness than the mind, that, men being moved by authority, their life and habits might first be cleansed, and they thus rendered capable of receiving reason.

Whereas, therefore, it needed both that man be imitated, and that our hope be not set in man, what could be done on the part of God more full of kindness and grace, than that the very pure, eternal, unchangeable Wisdom of God, unto Whom it behooves us to cleave, should deign to take upon Him (the nature of) man? That not only He might do what should invite us to follow God, but also might suffer what used to deter us from following God. For, whereas no one can attain unto the most sure and chief good, unless he shall fully and perfectly love it; which will by no means take place, so long as the evils of the body and of fortune are dreaded; He by being born after a miraculous manner and working caused Himself to be loved; and by dying and rising again shut out fear. And, further, in all other matters, which it were long to go through, He showed Himself such, as that we might perceive unto what the clemency of God could be reached forth, and unto what the weakness of man be lifted up.

Daily Old Testament and Early Christian Writings: 2 Chronicles 30 and Augustine's Treatise on Profit of Believing 32

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

32 - But if they say that we are not even to believe in Christ, unless undoubted reason shall be given us, they are not Christians. For this is what certain pagans say against us, foolishly indeed, yet not contrary to, or inconsistent with, themselves. But who can endure that these profess to belong to Christ, who contend that they are to believe nothing, unless they shall bring forward to fools most open reason concerning God? But we see that He Himself, so far as that history, which they themselves believe, teaches, willed nothing before, or more strongly than, that He should be believed in: whereas they, with whom He had to do, were not yet qualified to receive the secret things of God. For, for what other purpose are so great and so many miracles, He Himself also saying, that they are done for no other cause, than that He may be believed in?

He used to lead fools by faith, you lead by reason. He used to cry out, that He should be believed in, you cry out against it. He used to praise such as believe in Him, you blame them. But unless either He should change water into wine, to omit other (miracles), if men would follow Him, doing no such, but (only) teaching; either we must make no account of that saying, "Believe ye God, believe also Me;" or we must charge him with rashness, who willed not that He should come into his house, believing that the disease of his servant would depart at His mere command. Therefore He bringing to us a medicine such as should heal our utterly corrupt manners, by miracles procured to Himself authority, by authority obtained Himself belief, by belief drew together a multitude, by a multitude possessed antiquity, by antiquity strengthened religion: so that not only the utterly foolish novelty of heretics dealing deceitfully, but also the inveterate error of the nations opposing with violence, should be unable on any side to rend it asunder.

The idea that when we are talking about Christ and essential Christian doctrines, we are talking about what we "know" or even what his Twelve "knew" about him is NOT essential. And we can see in Augustine - one of the most famous defenders of the faith - that even in the 4th century, Christians did not claim this.

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 Bible Reading: Sirach [Ecclesiasticus] 48-49 and Acts 23:11-35

Sirach 48 – Elija – A prophet who “arose like a fire” brought famine on the land for the sins committed. He was “taken up in the whirlwind of fire, in a chariot with fiery horses” (48:8-9). And there is an allusion to immortality for those who fall asleep “in love” [of God]. They “too will have life” (48:11).

Then Elisha – He was filled with Elijah’s spirit. “No task was too hard for him, and even in death his body prophesied” (48:13) for that the dead were restored to life.

The people, however, remained unfaithful until they were scattered.

Hezekiah “fortified his city and laid on a water supply inside it; with iron he tunneled through the rock and constructed cisterns” (48:17). Sennacherib invaded, but the people were “delivered” by the hand of Isaiah (48:20).

Isaiah was “Trustworthy in his vision” (48:22). “He revealed the future to the end of time, and hidden things long before they happened” (48:25).

Sirach 49 – Josiah – Memory of him is sweet: “[H]e set his heart on the Lord, in godless times he upheld the cause of religion” (49:3).

Aside from these celebrated men, the people “all heaped wrong on wrong. . .they disregarded the Law of the Most High” (49:4), and so they finally disappeared. “The holy, chosen city was burnt down, her streets were left deserted, as Jeremiah had predicted” (49:6).

Nehemiah is remembered for rebuilding the walls and reestablishing the city.

Then in an apparent retrospect, the author returns briefly to a few names already mentioned: “No one else has ever been created on earth to equal Enoch, for he was taken up from earth. And no one else ever born has been like Joseph, the leader of his brothers, the prop of his people; his bones were honored. Shem and Seth were honored among men, but above every living creature is Adam” (49:14-16).  It’s a little confusing to have this retrospect and puzzling that Adam should now be on the list. Perhaps the author is just celebrating “man” for Adam certainly is mostly remembered for his “fall” and not for any real accomplishment. 

Acts 23:11-35 – The Roman commander who had originally taken Paul into custody when the controversy among Jews of different persuasions had become a threat to the peace now realizes Paul will likely not survive the battle that has broken out. He orders Paul taken to a Roman fort nearby.

Here, in the fort, the Lord comes to Paul and assures him: “Don't be afraid! You have given your witness for me here in Jerusalem, and you must also do the same in Rome” (23:11).

A conspiracy to kill Paul develops among the Jews, involving more than 40 men. They ask to have Paul brought before the Sanhedrin again “to get more accurate information about him” (23:15) – they will kill him then. Paul’s nephew hears about the plot and goes to the centurions. The commander – Claudius Lysias - orders some 300 soldiers to escort Paul to the Governor – Antoninus Felix – in Caesarea. He was Roman Governor between 52 and 59 or 60 AD. He orders Paul to be kept under guard in his headquarters until Paul’s accusers can be sent for.

 

Daily Bible Reading: 2 Kings 20-21 and Luke 15

2 Kings 20 – Hezekiah becomes sick—he has some kind of boil—and Isaiah comes to tell him he should set his house in order; he is going to die.  He turns “his face to the wall” and prays that the Lord will “remember . . . how I have walked before you in faithfulness with a whole heart, and have done what is good in your sight” (20:3).

As Isaiah is leaving, the Lord comes to him and tells him to go back and say to Hezekiah that He has heard Hezekiah’s prayer, seen his tears and will add fifteen years to his life (20:6). Furthermore, he will deliver Jerusalem and the king out of the hands of the Assyrians. Hezekiah wants some kind of sign from the Lord that this prophecy will be realized, and Isaiah tells him the shadow on the sundial will retreat rather than advance for ten intervals as a sign that God fully intends to make the prophecy come true.

                 

The king of Babylon, Merodach-baladan, sends letters and a present to Hezekiah when he is ill. Hezekiah responds by showing his envoys all the treasure he has – foolishly revealing everything of any value he has. Isaiah asks him about it and tells him at the end that in the future Babylon will carry everything away, even his sons.  Rather than getting disturbed by this prophecy, Hezekiah gives a rather short-sighted [and self-centered in my opinion] answer: “Why not, if there will be peace and security in my days?” (20:19). When Hezekiah dies, his son Manasseh succeeds him.

2 Kings 21 – Manasseh is just twelve years old when he succeeds his father; he will serve 55 years (687-642) as king and will do what is evil.  He backtracks on everything his father did. He rebuilds the high places, erects altars for Baal everywhere (21:3). He even makes his son “pass through fire” (21:6); he practices soothsaying, augury and other such magical arts. 

The Lord sends his prophets to tell him that because of these things, “I will bring such a disaster on Jerusalem and Judah that everyone who hears about it will be stunned. I will punish Jerusalem as I did Samaria, as I did King Ahab of Israel and his descendants. I will wipe Jerusalem clean of its people, as clean as a plate that has been wiped and turned upside down. I will abandon the people who survive, and will hand them over to their enemies, who will conquer them and plunder their land” (21:13-14).

Manasseh also sheds much innocent blood.  When he dies, he is succeeded by his 22 year old son Amon (642-640). He also does what is evil. He is killed by servants of his, but they are caught and killed by the “people of the land” so his son Josiah comes to the throne.

Luke 15 – The Pharisees and Scribes who spend their lives dedicated to the Law and the religious life of the community, complain that Jesus is always eating with sinners and outcasts.

Jesus responds with a beautiful parable: “Suppose one of you has a hundred sheep and loses one of them – what do you do? You leave the other ninety-nine sheep in the pasture and go looking for the one that got lost” (15:4). And if you find it, of course you rejoice! “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (15:7). Likewise, a woman with ten coins who loses one, will “light a lamp, sweep the house, and search carefully until she finds it” (15:8).

                 

Then Jesus tells the parable of the prodigal son: A man has two sons. One of them asks for the property that will one day be his, and he goes off and squanders it “in dissolute living.” When it is all gone, a famine comes and he is reduced to dire need.  He ends up caring for pigs and envying the pigs their food. But he finally “comes to himself” and thinks of his home—how even the hired hands there have bread to spare.  So he resolves to get up and return in shame. “I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands’” (15:18-19).

He returns home, and his father sees him coming. Seeing him, his father is “filled with compassion; he ran and put his arms around him and kissed him” (15:20). Then the son says the words he has rehearsed, and the father throws a lavish party.  At this the elder son become angry (15:28) and refuses even to enter the house.  When he speaks to his father, he complains that he never did what the younger son did but his father never threw him such a joyous party.  The father says, “’Son, you are always with me, and all that is mine is yours.  But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found’” (15:31-32.)

The father tries to make him appreciate the miracle of his brother’s repentance and return, but one is left with a feeling that those who are habitually obedient will never understand the miracle of repentance and return that can happen after making terrible life-choices, or the depth of love in people, parents especially and in our Lord, that makes it possible.

Daily Bible Reading: 2 Kings 18-19 and Luke 14

2 Kings 18 – Hezekiah (715-686 BC), begins his reign in Judah. He is 25. His mother was Abijah, daughter of Zechariah. He did what was right in the sight of the Lord. He removes the high places (finally), breaks down the sacred pillars and cuts down the sacred poles. He breaks the bronze serpent Moses was said to have made in the desert (it was called Nehushtan or “thing of brass”); it had become an idol over the years. It is interesting to ponder the thought that even in Moses’ mind, there might have been “minor gods” – it seems pretty scandalous for MOSES to have made a bronze figure to use as a cure for snakebites.

Hezekiah trusts in God. He rebels against the king of Assyria and attacks the Philistines as far away as Gaza. It is during his reign that Israel is captured by the Assyrians. In his 14^th year, King Sennacherib of Assyria (705-681 BC) comes against Judah. Hezekiah sends a submissive letter: “’I have done wrong [in rebelling? not paying tribute?]; withdraw from me; whatever you impose on me, I will bear’”(18:14). The Assyrian emperor demands ten tons of silver and one ton of gold; and Hezekiah strips all the gold and silver he can find from the Temple and the palace treasury.

Despite sending all this, the king of Assyria sends emissaries to Hezekiah to find out why this king (Hezekiah) seems so confident that he will be able to resist Assyrian might.

                 

Three of Hezekiah’s chief officials go out to meet the Assyrian commander. The commander – speaking in Hebrew so that everyone in hearing distance can understand him - ask them what it is that makes the king of Judah so confident that he can resist the Assyrians. “Do you think that words can take the place of military skill and might? Who do you think will help you rebel against Assyria? You are expecting Egypt to help you, but that is like using a reed as a walking stick – it will break and job your hand. . . Or will you tell me that you are relying on the Lord your God? It was the Lord’s shrines and altars that Hezekiah destroyed when he told the people of Judah and Jerusalem to worship only at the altar in Jerusalem” (18:20-22). He is assuming that the local “high places” and other places of idol worship that Hezekiah [faithfully] took down were really dedicated to YHWH. Scholars are still debating this one.  

                 

Hezekiah’s officials want the Assyrian emissary to speak Aramaic so he doesn’t foment discord among the people standing around, who might form a separate view of how to respond to the threat.  The commander refuses to do this and calls out even louder to the people, “Do not let Hezekiah make you rely on the Lord by saying, The Lord will surely deliver us, and this city will not be given into the hand of the king of Assyria. . .the king of Assyria [says] make your peace with me and come out to me; then every one of you will eat from your own vine and your own fig tree, and drink water from your own cistern” (18:31). He reminds them of the disaster and defeat that has fallen all around in other nations.  The people are silent though; they do not take the bait. Hezekiah’s officials report back to him,  tearing “their clothes in grief” (18:37).

2 Kings 19 – Hezekiah tears his clothes in grief too when he hears what the king of Assyria’s emissaries have said.  He sends his three officials to consult with the prophet Isaiah – this is his first appearance in the story. Isaiah tells the officials to return and say to Hezekiah not to fear, that the king of Assyria will hear a rumor that will cause him to return to his own land, and there the Lord will have him die by the sword. 

The next paragraph is a little unclear. Apparently the rumor the king of Assyria hears is that the king of Cush (an Ethiopian king—Tirhakah who is now Pharaoh) has attacked him at Libnah, so he goes there to meet him. He sends a threatening message to Hezekiah repeating much of what he said—that his armies are invincible, that they have beaten numerous kings and the gods who have defended those kings.

                 

Hezekiah receives this message and reads it; he takes it up to the Temple and spreads it out before the Lord, saying: “O Lord the God of Israel, who are enthroned above the cherubim, you are God, you alone, of all the kingdoms of the earth; you have made heaven and earth. Incline your ear, O Lord, and hear; open your eyes, O Lord, and see; hear the words of Sennacherib, which he has sent to mock the living God” (19:16).  And he begs the Lord for help: “So now, O Lord our God, save us, I pray you, from his hand, so that all the kingdoms of the earth may know that you, O Lord, are God alone” (19:19).

Isaiah sends Hezekiah a message that is God’s response to Hezekiah’s prayer. It’s a rather lengthy and personal snub of Assyria’s pride.  Bottom line is Sennacherib will not come into Jerusalem, for the Lord will defend it “for the sake of my own honor and because of the promise I made to my servant David” (19:34).

That night a plague hits the Assyrian camp and 185,000 are struck down (19:35). Sennacherib goes home and is killed by two of his sons; another son, Esar-haddon, succeeds him.

Luke 14 – Jesus is eating a Sabbath meal at the home of one of the leading Pharisees and there are a number of Pharisees there with them – SURPRISING! A poor man with swollen arms and legs comes up to Jesus and everyone watches to see what he will do. Will he do another miracle? He asks again about what the teaching should be about healing people on the Sabbath. “If any one of you had a child or an ox that happened to fall into a well on a Sabbath, would you not pull it out at once?” (14:5)

Jesus notices that people [still at the Pharisee Sabbath dinner?] are gravitating toward the places of honor.  He tells a parable about a wedding banquet—how one should not take seats of honor there because the host might embarrass you by making you give your place up to someone of higher rank. It is better to take the seat of less honor and then be asked to move up when the host arrives. “For all who exalt themselves will be humbled, and those who humble themselves will be exalted” (14:11). And to his host, Jesus says he ought not to invite friends and relatives to a lunch or a dinner—they will repay you in kind.  “When you give a feast, invite the poor, the crippled, the lame, and the blind; and you will be blessed, because they are not able to pay you back. God will repay you on the day the good people rise from death” (14:13-14).

                 

One of the guests responds by saying, “How happy are those who will sit down at the feast in the Kingdom of God!” (14:15) Jesus tells him another story about a banquet, how when everything was ready the master sent for the guests he was inviting, and they started to make excuses for why they couldn’t come. The master gets angry at this and says to his servant, “’Go out at once into the streets and lanes of the town and bring in the poor, the crippled, the blind, and the lame.’ And the servant said, ‘Sir, what you ordered has been done, and there is still room.’ Then the master said. . .’Go out into the roads and lanes, and compel people to come in, so that my house may be filled. For I tell you, none of those who were invited will taste my dinner’” (14:21-24).

                 

Crowds follow him, but Jesus is very demanding about who can call themselves disciples of his. “Those who come to me cannot be my disciples unless they love me more than they love father and mother, wife and children, brothers and sisters, and themselves as well” (14:26). Also, whoever does not carry his cross and follow me cannot be my disciple” (14:25-27).

Giving up possessions is essential too; it is one of the costs of completing the work that needs to be done.

And his disciples also must not lose the distinctive identity that they must have. Like salt, like the yeast that makes bread rise, if they lose their distinctive character, they will be useless.