Daily Old Testament and Early Christian Writings: 1 Samuel 5-6, Proverbs 1 and Augustine's Confessions 14

So, I will resume where I took off last June, with 1 Samuel and Augustine. I will also be adding in another Old Testament reading, so that I am keeping up with the annual schedule. We'll be caught up in a month and then I'll go back to just one OT reading each day.

1 Samuel 5 – The ark is brought to Ashdod (south of Aphek, near the coast) and placed in a shrine to the god Dagon. The presence of the ark causes problems for the idol - it keeps falling on its face and finally comes apart - and the people suffer tumors.  The people demand removal of the ark; it is moved to Gath, but there too “the hand of the Lord was against the city” (5:9). It is moved again, this time to Ekron with the same result. The people want it returned to “its own place, that it may not kill us and our people” (5:11).

1 Samuel 6 – The Philistines confer and decide to return it accompanied with a “guilt offering” of “five gold tumors and five gold mice” (both things that had plagued the five towns and were believed to have come upon them because they had the ark—the towns were Ashdod, Ashkelon, Gath, Gaza and Ekron). They will place these things in a cart, harness two milch cows to it and let them go.  If it goes to Beth-shemesh, they will take that as a sign that the harm they suffered was due to the ark; if not then to chance.  Needless to say, the cows go “straight in the direction of Beth-shemesh.” [this despite the fact that were separated from their calves] (6:12).

When the people see it coming, they rejoiced. “A large stone was there [in a field near the town]; so they split up the wood of the cart and offered the cows as a burnt offering to the Lord” (6:14).

For some reason, the descendants of Jeconiah do not rejoice with the people in greeting the ark, so seventy of them are killed (6:19). A voice of complaint is heard about the harshness of this God. “Who is able to stand before the Lord, this holy God? To whom shall he go so that we may be rid of him?” (20) They are referring to the ark, but the ark and God represent the same presence, a presence that at times can be a great burden—a cross even-- as the people of Beth-shemesh can attest.

Proverbs

Introduction: Called by Jerusalem Bible editors the “most representative work of Israelite wisdom literature,” Proverbs is made up of two collections: 10-22:16 (the Proverbs of Solomon) and 25-29 (Proverbs of Solomon transcribed by the men of Hezekiah). Chapters 1-9 is a long introduction.

According to 1 Kings 5:12, Solomon wrote about 3000 proverbs. The second collection was already ancient when the “men of Hezekiah” collected them around 700 BC. There are a few smaller sections too – saying of Agur and Lemuel (two Arabian sages – possibly fictitious but included as a demonstration of the universality of “wisdom”). The nucleus of the book (10-29) is dated to the pre-exilic period. The prologue is later – when the whole book was put together.

Proverbs 1 – The purpose of these proverbs of Solomon are “for learning what wisdom and discipline are, for understanding words of deep meaning, for acquiring an enlightened attitude of mind – virtue, justice and fair-dealing” (1:2-3).

“Fear of the Lord is the foundation of true knowledge, but fools despise wisdom and discipline” (1:7).

When your father and mother correct you, do not ignore them. If “sinners entice you, turn your back on them” (1:10). They are just trying to get all that you have. “If a bird sees a trap being set, it knows to stay away” (1:17).

“Wisdom shouts in the streets. She cries out in the public square” (1:20). Listen to her counsel. She will share her heart with you and make you wise. If you ignore the advice of Wisdom and reject her correction, she “will laugh when you are in trouble, [she] will mock you when disaster overtakes you” (1:26).

If you will not be instructed by Wisdom, you “must eat the bitter fruit of living [your] own way” (1:31).

Augustine (354-439)

Confessions

14 - O my God! What miseries and mockeries did I then experience, when obedience to my teachers was set before me as proper to my boyhood, that I might flourish in this world, and distinguish myself in the science of speech, which should get me honor among men, and deceitful riches! After that I was put to school to get learning, of which I (worthless as I was) knew not what use there was; and yet, if slow to learn, I was flogged! For this was deemed praiseworthy by our forefathers; and many before us, passing the same course, had appointed beforehand for us these troublesome ways by which we were compelled to pass, multiplying labor and sorrow upon the sons of Adam. But we found, O Lord, men praying to You, and we learned from them to conceive of You, according to our ability, to be some Great One, who was able (though not visible to our senses) to hear and help us. For as a boy I began to pray to You, my "help" and my "refuge," and in invoking You broke the bands of my tongue, and entreated You though little, with no little earnestness, that I might not be beaten at school. And when You hearded me not, giving me not over to folly thereby, my elders, yea, and my own parents too, who wished me no ill, laughed at my stripes, my then great and grievous ill.

The highlighted words of Augustine are the words that speak to me from this section. We sometimes forget that the people of the past we learn about in history classes and in pursing any path of learning were just like us. They learned as we learned; they saw that their knowledge of or inquiry into religious ideas was inspired by the practices of others, passing down the faith from ages past. And our desire to learn about and relate to this “Great One, who was able (though not visible to our senses) to hear and help us” is something that starts very early. The help we can receive from our elders, teachers and friends is not sufficient. We reach out into the abyss for that support and miraculously it is from that invisible presence that we do receive the love and support we need to thrive.

Genesis 24:33-67 and Early Church Writings [Polycarp to Philippians] 3-5

Genesis 24:33-67 - They show the servant of Abraham great hospitality; he tells them the whole story about Abraham – his success in making the move he did and the prosperity he came into with God’s help. He explains why his master sent him and how he came to believe that Rebekah was the intended bride for Isaac.

After hearing all the details, Laban and Bethuel [Rebekah’s brother] agree to the marriage; they only ask that she remain with them for ten days. Abraham’s servant wants to start back right away. Rebekah is willing, so they leave with a “nurse” who has been with Rebekah since childhood.

Meanwhile, back at home, Issac had returned from a trip to Beer-lahai-roi. One evening as he was out meditating in his fields, he looks up and sees camels in the distance. Out with the camels, Rebekah sees him and asks who he is. When she learns he is the man she has been brought to marry, she covers her face with a veil. Rebekah is brought into “Sarah’s tent, and she became his wife. [Isaac] loved her deeply, and she was a special comfort to him after the death of his mother” (24:67).

The Epistle of Polycarp to the Philippians [c. mid-2^nd century)

Chapter 3 – He says he writes not because he knows everything they need to learn but because they have asked him for his advice. “For I am as far as anyone else of my sort from having the wisdom of our blessed and glorious Paul. During his [Paul’s] residence with you he gave the men of those days clear and sound instruction in the word of truth, while he was there in person among them; and even after his departure he still sent letters which, if you study them attentively, will enable you to make progress in the faith which was delivered to you. Faith is the mother of us all; with Hope following in her train, and Love of God and Christ and neighbor leading the way” (120).

Chapter 4 – “[T]roubles of every kind stem from the love of money. Therefore, since we know that we brought nothing into this world, and we can carry nothing out, we must gird on the armor in integrity, and the first step must be to school our own selves into conformity with the Divine commandments” (120).

Then we can teach these things to our wives, children and others in the community, for “they are an altar of God, who scrutinizes every offering laid on it, and from whom none of their thoughts or intentions . . . can be hidden” (120).

Chapter 5 – We want to make sure we are walking in a way worthy of God’s glory. Our “deacons [should] be blameless before the face of his righteousness”; they must not be “slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord.” (Ethereal version).

“If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, ‘we shall also reign together with Him, provided only we believe.”

Daily Bible Reading: Judith 10-11 and Hebrews 11

Judith 10 – Judith removes her sackcloth, washes and dresses herself up in all her best clothes, jewelry and perfumes. She looks beautiful. She goes to the town gates and there finds the town leaders, Uzziah, Chabris and Charmis. She tells them they should leave the town gate open so she can come and go. And then she takes off toward enemy lines.

As she comes down through the valley, a unit of the Assyrian army seizes her and asks her which side she is on and where she is going. She tells them she is “a daughter of the Hebrews” and says she is “fleeing from them since they will soon be your prey” (10:12). She tells them she is on her way to see Holofernes “to give him trustworthy information” (10:12). They take her to his tent. She attracts a lot of attention; people think she is beautiful and actually admire the Hebrews as a people for having women as impressive as she is.

She finally arrives at Holofernes’ tent. He is resting “under a canopy of purple and gold studded with emeralds and precious stones” (10:21).  While they are stunned by her beauty she falls “on her face and did homage to him” (10:23).

Judith 11 – Holofernes assures her that she will not be harmed. He would not hurt anyone who is obedient to his “lord” Nebuchadnezzar. “Even now, if your nation of mountain dwellers had not insulted me, I would not have raised a spear against them. This was their fault, not mine” (11:2-3). She likewise assures him that she “will speak no word of a lie in my lord’s [he thinks she is referring to him, but she is really referring here to God] presence tonight” (11:6) and assures him that if he follows her advice “God will bring your work to a successful conclusion” (11:6).

She assures him that while what Achior said is true - that the Jews will not be defeated unless they are unfaithful to “their lord” - they HAVE become unfaithful – eating things they’ve been forbidden to eat. She promises she will go out every night and pray that God will let her know when they have sinned. Holofernes is so pleased, he tells her if things turn out as she says, her god will be his god and she will make her home in the palace of the King. 

Hebrews 11 – “Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen” (11:1). It is by faith that we explain the origin of all that we see; “It is by faith that we understand that the world was created by one word from God, so that no apparent cause can account for the things we can see” (11:3).

It is by faith that all who were part of our salvation narrative lived: Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets. “All these died in faith, before receiving any of the things that had been promised, but they saw them in the far distance and welcomed them, recognizing that they were only strangers and nomads on earth” (11:13).

They were the heroes of faith we look too, but they did not attain what was promised them. As faithful as they were, they could not “reach perfection except with us” (11:40), through the resurrection Christ experienced.

Daily Bible Reading: Psalms 120 - 127 and Matthew 18:1-20

Psalm 120 – Save me Lord from liars and deceivers. David speaks of the people around him as people who hate peace. Just imagine what it would be like to be a ruler in these days with attacks coming from all sides and having to deal with them. If you loved God and wanted to live in peace, how torturous would that be.

Psalm 121 – Famous words: “I look to the mountains where will my help come from? My help will come from the Lord who made heaven and earth” (121:1-2). The Lord is our protection and our refuge.

Psalm 122 – Jerusalem – a city restored and harmonious, a city where all the Jewish tribes come to give thanks and where the king sits to judge his people. The writer prays for the prosperity of all who live there.

Psalm 123 – We look up to the heavens to encounter the Lord. We beg for his mercy so that we may be comforted when we have been treated ill by others.

Psalm 124 – After a furious attack by enemies, the people look to the Lord with thanksgiving. He has preserved them, like a bird who finds an opening in its cage to fly to freedom.

Psalm 125 – “As the mountains surround Jerusalem, so the Lord surrounds his people, now and forever” (125:1-2). We must take comfort in the fact that even when the wicked do rule, their time will not last forever.

Psalm 126 – When we (the Jews) were permitted to return to Jerusalem, “we laughed. . .we sang for joy and the people around them noticed how happy they were for the great salvation the Lord had given them. “Those who wept as they went out carrying the seed will come back singing for joy as they bring in the harvest” (126:6).

Psalm 127 – “If the Lord does not build the house, the work of the builders is useless, if the Lord does not protect the city, it does no good for the sentries to stand guard” (127:1).

And having children is a great joy; they are “like arrows in a soldier’s hand. Happy is the man who has many such arrows. He will never be defeated when he meets his enemies in the place of judgment” (127:5). I am not sure I understand the last phrase, but I get how we can see our children as a way of defeating death.

I can relate to a good deal that is in these prayers. People often criticize the psalms for containing several things they have trouble with: 1) the assumption that God will bless all those who are faithful with prosperity; and 2) the appeal to God for help in vanquishing enemies in time of war. While I GET what people find difficult, these prayers and expectations are deeply in me as well. I know - and the psalms also testify to this - that there is a lot of suffering and deprivation that all people have to deal with, the faithful no less than the wicked. But the resiliency of faith in me amazes me. When I think back over my life there have been many times when I have had a lot to overcome, and sometimes I do doubt that faith will benefit me, but I cannot live without faith and even in my darkest hours, it always gives me hope that I will be able to pull something good out of the hard things. "Carrying the seed" means we carry the source of resurrection within.

Matt 18 – The disciples come and ask Jesus who is the greatest in the kingdom of heaven - they are SO COMPETITIVE as to status in Jesus' eyes. I see in this something the different Christian denominations might listen to. Jesus shows them a child and says unless they change and become like this child they will not even enter the kingdom of heaven. They must be humble. They must welcome people like that child in Jesus’ name. He teaches them too that they may not set up stumbling blocks to innocent believers. “Woe to the world because of stumbling blocks” (18:7) Don’t be the occasion of such stumbling blocks.

If your right hand offends [Today’s English Version says “makes you lose your faith”], cut if off. It “is better for you to enter life maimed or lame than the have two hands or two feet and to be thrown into the eternal fire” (18:8).

Do not despise the simple, “for I tell you, in heaven their angels continually see the face of my Father in heaven.” (18:11) If a shepherd has a hundred sheep and one goes astray, does he not leave the 99 and go after the one? The finding of one lost causes him more pleasure than the having of 99 who never have gone astray.

If a member of the church (some translations use “brother”) sins against you, go and point out the fault when you are alone. Friends saw in these words an admonition against spreading rumors - talking about someone you have problems with behind their back. You can't rely on your own judgment alone especially in matters of faith. If you go to him and he listens you have regained that one (like the lost sheep), but if he won’t listen, take one or two others with you. If he still refuses to listen “to the church, let such a one be to you as a Gentile and a tax collector” (18:17). And then we hear these words AGAIN: “Truly, I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (18:18). If two or three of you agree and ask the father, it will be given you. “For where two or three are gathered in my name, I am there among them” (18:20).

Interesting – here again as in Jesus’ words to Peter in 16:17-19, people [church members? leaders?] are given an interesting power – the power to make moral decisions on earth that will be accepted by God in heaven. Now we know from that story that Jesus’ discernment of what his disciples should do and how they should convey his message can be sharply different. It takes Peter about five minutes to show that his vision of how things should be is sharply different from Jesus'. But here again, Jesus seems to stick to his original message, that we do have a power to decide, but maybe it should not be a power given to just one. In the second articulation of the power, in 18:18-19, Jesus seems to revise it a little and speaks of “two or three” deciding.

As a Catholic I wonder if this might be seen as bearing on the issue of papal infallibility – maybe it is a power that should be not solely held by the pope. I know this question and this thinking is not anything a Quaker might see as meaningful, but even within a Quaker context, it could be that it bears on the decision making process. No decision should be made without some degree of consensus.

And the other thing my mind goes to when I consider these words is that maybe we are given here some latitude in deciding things like permitting "gay unions." If we faithful decide with some unanimity that this should be approved of in heaven.