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 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.

Daily Old Testament and Early Christian Writings: 2 Chronicles 16-17 and Augustine's Treatise on Profit of Believing 20

2 Chronicles 16 - In Asa’s 36^th year, King Baasha of Israel comes against him, building Ramah (just north of Jerusalem) to prevent anyone from going in or coming out of Judah.

Asa sends treasure to Ben-had of Damascus (Aram) so he will break his alliance with Baasha and help him. This works—the Aramaeans attack cities in Israel and Baasha stops building Ramah. Asa takes the lumber Baasha was using there to build Geba and Mizpah (north of Ramah).

Hanani, a seer, comes to Asa to complain, saying he should not have relied on Aram but on God. He reminds him of the victory he had over the Ethiopians. Hanani’s reproof of Asa is not in Kings—this text is more sharply prophetic. The “eyes of the Lord range throughout the entire earth, to strengthen those whose heart is true to him” (16:9). This lack of faith will bring him more war. Asa gets angry and puts the seer in prison, in the stocks, and he inflicts cruelties on others as well. He becomes diseased in his feet. Again he seeks help from physicians, not God. He dies and is buried.

2 Chronicles 17 – Asa’s son Jehoshaphat succeeds him. He puts forces in all the fortified cities. The Lord is with him “because he walked in the earlier ways of his father; he did not seek the Baals, . . .” (17:3). “His heart was courageous in the ways of the Lord; and furthermore he removed the high places and the sacred poles from Judah” (17:6). 1 Kings 43 disagrees here.

He sends out a group of officials “to teach” the people the Law. “The fear of the Lord fell on all the kingdoms of the lands around Judah, and they did not make war against Jehosphaphat” (17:10).

He got tribute from Philistines and Arabs; he built fortresses, storage cities and carried out great works (17:12-13). His commanders are listed: Adnah, Hehohanan, Amasiah; Eliada, Jehozabad.

Augustine’s Treatise on the Profit of Believing

20 - Having then laid down these principles, which, as I think, are so just that I ought to win this cause before you, let who will be my adversary, I will set forth to you, as I am able, what way I followed, when I was searching after true religion in that spirit, in which I have now set forth that it ought to be sought. For upon leaving you and crossing the sea, now delaying and hesitating, what I ought to hold, what to let go; which delay rose upon me every day the more, from the time that I was a hearer of that man, whose coming was promised to us, as you know, as if from heaven, to explain all things which moved us, and found him, with the exception of a certain eloquence, such as the rest; being now settled in Italy, I reasoned and deliberated greatly with myself, not whether I should continue in that sect, into which I was sorry that I had fallen, but in what way I was to find the truth, my sighs through love of which are known to no one better than to yourself. Often it seemed to me that it could not be found, and huge waves of my thoughts would roll toward deciding in favor of the Academics. Often again, with what power I had, looking into the human soul, with so much life, with so much intelligence, with so much clearness, I thought that the truth lay not hid, save that in it the way of search lay hid, and that this same way must be taken from some divine authority.

It remained to enquire what was that authority, wherein so great dissensions each promised that he would deliver it. Thus there met me a wood, out of which there was no way, which I was very loath to be involved in: and amid these things, without any rest, my mind was agitated through desire of finding the truth. However, I continued to unsew myself more and more from those whom now I had proposed to leave. But there remained nothing else, in so great dangers, than with words full of tears and sorrow to entreat the Divine Providence to help me. And this I was content to do: and now certain disputations of the Bishop of Milan had almost moved me to desire, not without some hope, to enquire into many things concerning the Old Testament itself, which, as you know, we used to view as accursed, having been ill commended to us. And I had decided to be a Catechumen in the Church, unto which I had been delivered by my parents, until such time as I should either find what I wished, or should persuade myself that it needed not to be sought.

Therefore had there been one who could teach me, he would find me at a very critical moment most fervently disposed and very apt to learn. If you see that you too have been long affected in this way, therefore, and with a like care for your soul, and if now you seem to yourself to have been tossed to and fro enough, and wish to put an end to labors of this kind, follow the pathway of Catholic teaching, which has flowed down from Christ Himself through the Apostles even unto us, and will hereafter flow down to posterity.

I find this an interesting section because in some ways it seems so modern. Augustine is trying to explain to his friend why when it comes to divine truth, you cannot simply go your own way. You have to rely on authority in some way and trust that others, whose lives are being lived in ways you see as worthy, may have a wisdom that you too can accept. It is especially interesting to see that Augustine’s parents were so “modern-like” in the way they placed him in the church and were ready to accept that he himself should either find what he needed there or ultimately decide that he didn’t need what was taught there.

Because I have had difficulty understanding exactly what Augustine is saying sometimes, I sought out help on the internet – a great blessing! And I found a very clever UTube posted by a philosophy professor (teacher). It is very helpful if you want to check it out:

http://www.youtube.com/watch?v=NIYRtqd53Bw

It doesn’t go into the trust Augustine finally placed in the “Catholic” Church – a term not used then as we use it today but as the more universal teaching and authority structure Christians had in those days. His use of the term definitely lead to the church that is called that today though.

Daily Bible Reading: 1 Kings 22 and Luke 4:31-44

1 Kings 22 - Israel and Syria (Aram) continue at war. Jehoshaphat of Judah, Asa’s son and another good king, comes to confer with Ahab; he wants their help in reclaiming Ramoth-gilead from the Syrians. JB note says this town was captured by the Syrians (same as Aramaeans) during or before the reign of David and had not been handed back in the Treaty of Aphek (chapter 20).

Jehoshaphat agrees, but wants Ahab first to consult the Lord.  Ahab gathers 400 of the Lord’s prophets together and asks them what the Lord thinks. They all tell him to go ahead and attack.  Jehoshaphat, wanting to be very sure it is God’s will, asks if there is not yet another prophet in Israel they should consult. Ahab says there is - there is Micaiah, son of Imlah – but he adds, “but I hate him, for he never prophesies anything favorable about me, but only disaster” (22:8). They call on him anyway.

                 

Everyone gets together at the threshing floor at the entrance gate to Samaria, and the prophets there are all doing their thing.  Another false prophet, Zedekiah, assures Ahab and Jehoshaphat that they will certainly destroy the Arameans.

The men who get Micaiah – the only prophet who really knows God’s truth - tell him that everyone is predicting success and that he should too; Micaiah says he will rely on the Lord alone.  At first he does tell the king the thing he knows the king wants to hear; but Ahab knows him too well. He says to him, “How many times must I make you swear to tell me nothing but the truth in the name of the Lord?” (22:16) Another instance where Ahab kind of surprises me. He’s a king who may not always DO what is right, but he has a complex mind. He wants to KNOW what the Lord really thinks. Ahab has a frustrating mix of insight and passiveness when it comes to leading his people. So Micaiah lays it on him: “I can see the army of Israel scattered over the hills like sheep without a shepherd. And the Lord said, ‘These men have no leader; let them go home in peace’” (22:17). When he hears this, Ahab turns to Jehoshaphat and says that this is more like the Micaiah he knows.

Micaiah elaborates: “I saw the Lord sitting on his throne, with all the host of heaven standing beside him. . .And the Lord said, ‘Who will entice Ahab, so that he may go up and fall at Ramoth-gilead?’” (22:20) The angels of the heavenly court argue back and forth until a spirit appears who says he will make Ahab go forth to the battle by putting lying words into the mouths of his prophets. Zedekiah slaps Micaiah for saying this and says, “Since when did the Lord’s spirit leave me and speak to you?” (22:25) Micaiah tells him he will find out one day when he goes into a back room to hide. 

Ahab orders Micaiah taken away and thrown into a prison until he [Ahab] returns safely. Micaiah says to him that if he [Ahab] returns safely from this campaign, then the Lord was indeed NOT speaking through him. The truth is NO ONE knows the true will of God until the fruits of our actions can be seen over time.

                 

They go into battle. Ahab—believing the words of the prophet Micaiah even though they have not pleased him and trying to escape the predicted fate—gives Jehoshaphat his kingly robes and disguises himself so the enemy will kill Jehoshaphat instead of him.  When the enemy sees that the man in the robes is not Ahab, though, they stopped their assault on him. Ahab, on the other hand, despite his disguise is hit by accident and dies. He is returned to Samaria where the dogs do in fact lick his blood from the chariot he was in. This story is in 2 Chronicles 18 too.

                 

As for Jehoshaphat, he reigns over Judah for 25 years. He does what is right except not removing the high places. He makes peace with the king of Israel, Ahaziah, and has ships made to engage in trade, but they are wrecked at Ezion-geber before they can be used. In Israel, Ahaziah, Ahab’s son, succeeds and reigns for two years; but he too does what is evil just as his parents did.

Luke 4:31-44 - Jesus encounters a “demoniac” in Capernaum (also told of in Mark 1:21-26).  As in Mark, we must wonder why it is that demons and evil spirits Jesus encounters are able to recognize Jesus even before the people generally recognize his identity.  In Luke, the spirit says, “Have you come to destroy us? I know who you are, the Holy One of God” (4:34). The same exact words are used in Mark. Jesus rebukes these evil spirits, and people are “amazed” at the power of Jesus’ command, his voice or word.

The different translations of the peoples’ response to what they see here are interesting:

·          The NRSV has them asking “What kind of utterance is this?”

·          The NAB has the fascinating and rich “What is there about his word?”

·          JB has “’What teaching!’”

·          The German has “’Was ist das fur ein Ding?’”

·          The King James also has “word” in the clause. 

Of all these, I like the NAB best. What an interesting question it becomes!  Something in Jesus’ voice demonstrates power.  Not only his voice, but his presence and his touch bring healing, first of all to the man with the unclean spirit and Simon Peter’s mother-in-law, but also to others. Luke has Jesus curing Simon’s mother-in-law before we see Simon’s call to discipleship—the order is better in Matthew.

Reflection:  All of us whom Jesus encounters are blind or ailing in one way or another.  These healings were not isolated instances but the general work he came to do.  Let us see how we are blind or deaf or filled with the evil spirits of this world who, though they can recognize Jesus, cannot be banished entirely from the world.  Help move away every impediment that the world gives to Christ’s work in us or that we bring to our encounter with the living Word.