Week 13: The Burial of Jacob in Hebron, Bildad the Shuhite, Samuel vs Saul, Jeremiah, The Gerasene Demoniac

     In Chapter 9 of 1 Corinthians, Paul asserts that he is more concerned with the needs of others rather than his own needs: "For though I am free with respect to all, I have made myself a slave to all, so that I may win more of them (1 Corinthians 9:19)."  Chapter 10 is a warning against overconfidence.  Baptism and partaking in the Lord's supper do not guarantee salvation, any more than corresponding acts sufficed for the ancient Hebrews.  Paul also reminds the church members that as a believer, you have the right to do anything you want, but not everything is beneficial:  "So, whether you eat or drink, or whatever you do, do everything for the glory of God (1 Corinthians 10:31)."

     Genesis concludes this week in a flurry of activity surrounding the death of Jacob.  In chapter 48 Jacob, sensing the nearness of death, accepts and blesses Joseph's two sons.  He elevates the younger brother Ephraim over Manasseh, mirroring the similar situation with Isaac, Esau and Jacob.  In chapter 49 Jacob blesses all of his sons individually: "All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, blessing each one of them with a suitable blessing (Gen 49:28)."  In Chapter 50 Joseph and his brothers return Jacob's embalmed body back to Canaan to fulfill their father's wish to be buried next to Leah in the family tomb in Hebron.  All of Jacob's sons return to Egypt after the burial and Joseph's brothers again worry that he will bring retribution after their father's death, but Joseph continues to reassure them.  The book concludes with Joseph's death.  Before he dies, however, he makes his brothers swear to return to Canaan saying: "But God will surely come to you, and bring you up out of this land to the land that he swore to Abraham, to Isaac and to Jacob (Gen 50:24)."  Karen Armstrong, in In the Beginning, very concisely summarizes the themes of Genesis.  She states that the Book of Genesis reminds us that there is no final certainty.  Nobody is allowed to have the last word.  Genesis offers few consistent doctrines.  Its teachings are frequently contradictory.  Genesis points out that we cannot understand or predict God's behavior.  The sacred reality must always remain an "ineffable mystery."  The one important theme of this book is survival.  Armstrong states on page 118: "The authors do not seem to think that moral perfection is possible.  Instead, the show us individuals struggling, like Jacob, for insight and the state which the call blessing."  Armstrong also notes that in Genesis, the most memorable moments of blessing and revelation come from dynamic encounters with others.

15th Century Depiction of the Burial of Jacob

      In Chapters 11 through 15 of 1 Samuel there is a continuing conflict between Samuel and Saul.  In Chapter 11 Saul defeats the Ammonites and then was universally accepted as king of Israel.  He was publicly acclaimed at Gilgal.  Samuel tells the Israelites in Chapter 12, however, that they have displeased God by asking for a king and there is conflict over Saul's performance of priestly duties in the form of animal sacrifices.  Saul tells the people "Do not be afraid, you have done all of this evil, yet do not turn aside from following the Lord, but serve the Lord with all your heart (1 Samuel 12:20); and "The Lord will not cast away his people, for his great name's sake, because it has pleased the Lord to make you a people for himself (! Samuel 12:22)."  Chapters 13 and 14 continue military victories for Saul and also his son Jonathon.  Asimov points out that the persistent tension between Samuel and Saul reaches a climax regarding the battle with the Amalekites in Chapter 15.  Samuel is angry that Saul spares both the king of the Amelakites (Agab) and many animals which Samuel feels should have been sacrificed to the Lord.  Samuel then replaces Saul with a new king.

Saul in Conflict with Samuel

     Psalm 36 is a prayer of confidence in the Lord.  Verses 5 and 6: "Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds.  Your righteousness is like the mountains of God;  your judgments are like the great deep;  man and beast you save, O Lord."  Psalm 37 extols the idea that virtue brings its own reward: "Commit your way to the Lord;  trust in him, and he will act.  He will bring forth your righteousness as the light, and your justice as the noonday (Psalm 37:5-6)."  In verse 28 the psalmist continues: "For the Lord loves justice;  he will not forsake his saints."  Psalm 38 to me is reminiscent of the Book of Job.  The psalmist admits his sin, declares his guilt and looks for salvation in the Lord: "My friends and companions stand aloof from my plague (Psalm 39:11)" and "Do not forsake me, O Lord!  O my God, be not far rom me!  Make haste to help me, O Lord, my salvation (Psalm 39:21-22)!" 

     Job consists of two quick chapters this week.  In Chapter 25 Bildad the Shuhite cries out that God is all powerful and man is basically wicked and weak and declares: "How then can a man be in the right before God?  How can he who is born of a woman be pure (Job 25:4)?"  Job retorts in Chapter 26 in a very poetic fashion.  He defends God in all of his majesty and power: "The pillars of heaven tremble and are astounded at his rebuke.  By his power he stilled the sea (Job 26L11-12)."

   The Book of Jeremiah is an interpretation of the history of the fall of Jerusalem in the sixth century B.C.  Israel's persistent failure to observe the covenant made with them by the Lord forced him to correct them by sending them into exile in Babylon.    Asimov points out that Jeremiah is an unwilling prophet who carried on a mission which was to carry him through more than forty years of tragedy to the final fall of Jerusalem and beyond.   Jeremiah is the second major prophet (Isaiah being the first) and there are several features unique to this book.  First, there is a series of laments of the prophet which begin at Chapter 11, verse 18.  Second, there is a wealth of detail concerning the various trials endured by Jeremiah during his career.  The Book of Jeremiah has several themes: rewards and punishment (the recompense for good and evil), faithfulness and finally, disobedience.  In Chapter one God calls Jeremiah who notes he is but a child.  In Chapter two God states "My people have committed two evils;  they have forsaken me, the fountain of living water ,and dug out cisterns for themselves, cracked cisterns that can hold no water (Jeremiah 2:13)."  God chastises Israel and compares it to an unfaithful wife.  The theme of unfaithfulness continues in Chapter 3 and the Lord implies in Chapter 4 that a nation from the north will invade Judah and destroy Jerusalem if the people do not return to him.  The Lord continues in Chapter 5: "As you have forsaken me and served foreign gods in your land, so you shall serve strangers in a land that is not yours (Jeremiah 5:19)."    God continues to warn that Jerusalem will be besieged and destroyed in Chapter 6.

     Mark recounts many of the stories and miracles already presented in Matthew.  In Chapter 5 Jesus cures the Gerasene demoniac, casting out thousands of unclean spirits into swine who then dash into the water and drown.  Jesus raises Jairus' daughter from the dead.  Asimov points out that although this story appears in all three synoptic Gospels, Mark is the only one which presents Jesus' words to the girl (in Aramaic): "Talitha cumi", translated as I say unto thee, rise! (Mark 5:41)"  In Chapter 6 Herod hears of Jesus' miracles and fears that John the Baptist has been raised.  There is a recounting of Herod's execution of John the Baptist.  Accounts of the loaves and the fishes and Jesus calming the stormy waters follows.  Jesus and the apostles then go to Gennesaret and "wherever He went, into villages or cities or farms, they laid the sick in the marketplaces, and begged Him that they might touch even the fringe of hHis cloak;  ald all who touched it were healed. (Mark 6:56)."

Jesus Cures the Gerosene Demoniac

Week 12: Joseph and Jacob Reunited, Samuel Anoints Saul and Jesus Calms the Storm

      Paul continues to offer advice to the church in Corinth in his first letter to the Corinthians.  In chapter 7 he gives a lot of advice regarding sexual matters.  A  brief summary of this would be that marriage is good and divorce should be avoided if at all possible.  All of Paul's advice is given here in light of his belief that the Day of the Lord (or the end of the world) was imminent: "But this I say, brethren, the time is short... (1 Corinthians 7:29)."  In this chapter Paul also insists on the parity of women's sexual rights.  In chapter 8 Paul addresses the issue of whether a Christian can eat food which was consecrated to an idol.  He clearly states that since idols are nothing, eating food sacrificed to them shouldn't be a problem:  "there is no god but one (1 Corinthians 8:4)."   He uses this issue to also state that you shouldn't lead people to sin against their on consciences.

      Joseph's story continues in Genesis chapters 44 through 47.  Joseph hides his silver cup in Benjamin's pack as the brothers start a return trip to Canaan.  Benjamin is accused of being a thief and forced to become a slave in Egypt.  Judah intercedes and offers to stay behind instead of Benjamin in order to spare Israel (Jacob) the heartache of losing another favored son.  In Chapter 34 Joseph "made himself known to his brothers (Gen 45:1)."  He reassures his brothers that he forgives them for "It was not you who sent me here but God (Gen 45:8)."   Joseph then sends his brothers to get Jacob and bring him to Egypt.  God appears to Jacob in Chapter 46 and tells him "I am God, the God of your fathers;  do not be afraid to go down to Egypt, for I will make you a great nation there (Gen 46:3)."  A long list of Jacob's family which then relocates to Egypt follows.  Counting Joseph's family, Jacob's clan is 70 people.  In Chapter 47 Pharaoh lets Jacob's family settle in Goshen.  As the famine continues, Joseph trades stored food to the Egyptians for livestock, land and, finally their freedom.  At the end of Chapter 47 Jacob realizes he is near death and makes Joseph promise to bury him in Canaan. 

Jacob Reunited with Joseph in Egypt

     The transition from Samuel, who "judges Israel all the days of his life (1 Sam 7:15)," to the monarchy of Saul is highlighted int his week's chapters of First Samuel.  In Chapter 6 the Ark stays with the Philistines for months and then is returned to the Israelites who move it to Kiriath-jearim in Chapter 7.  Samuel defeats the Philistines in battle and continues to preside over Israel.  As Samuel ages the people begin to clamor for a king.  Samuel warns that a king can impose taxes and can turn the people into slaves.  Samuel then meets a young man named Saul and God reveals to Samuel that this man should be king.  Samuel anoints Saul as king and then arranges a meeting in Gilgal for proclamation.  Asimov points out in his book (Page 276) "when something was to be dedicated to God or presented to Him, the act of anointing was usually involved and it became symbolic of a divine grace being conferred upon the object of person anointed."

Saul Anointed by Samuel

     Psalm 33 is entitled "The Steadfast Love of the Lord" and is a celebration of just that.  In verse 4 the psalmist writes: "For the word of the Lord is upright, and all his work is done in faithfulness (Psalm 33:4)."  Psalm 34 is another "acrostic psalm" using the Hebrew alphabet and is an ivitation to praise the lord and this psalm also lays down guidelines for good conduct: "Keep your tongue from evil and your lips from speaking deceit;  Turn away from evil and do good;  seek peace and pursue it (Psalm 34:13-14)."  Psalm 34 is a confident call for God's help against our enemies.

     Job gets both chapters this week to vent his frustrations.  In Chapter 23 he loudly wonders where God is and desires to present his case directly to God.  He clings to his innocence (despite all of the input to the contrary from his three friends):  "My foot has held fast to his steps;  I have kept his wan and have not turned aside.   I have not departed from the commandment of his lips (Job 23:11-12)."  In Chapter 24 Job wishes his friends were correct and that God would relentlessly punish the wicked: "They are exalted a little while and then they are gone;  they are brought low and gathered up like all others."  

Job is Rebuked by His Three Friends

     The Book of Isaiah concludes this week with Chapters 62-66.  Again, these are part of what is referred to as "Third Isaiah" and were most likely written around 450 B.C.  Chapter 62 is a a reminder to Jerusalem of imminent salvation and that God and his people will be united and inseparable.  Chapters 63 and 64 contain a poem on divine vengeance and a psalm of intercession.  There are pleas for God to rescue his people and forgive them.  In the final chapters God reassures Israel that heaven and earth will be transformed and that Jerusalem's rebirth is a divinely wrought miracle.  The righteous will proclaim God's glory to the nations of the world.

     Things continue to move along at break-neck speed in the third and fourth chapters of Mark.  In Chapter 3 Jesus cures the man with the withered hand on the Sabbath.   This incurs the wrath of the Pharisees who then begin to conspire against Jesus with the Herodians.  Later, Jesus addresses a large crowd in Galilee who proclaim him the Son of God "but he sternly ordered them not to make him known (Mark 3:12)."  Jesus then selects twelve apostles from among his followers.  In Chapter 4 Jesus "began to teach them many things in parables (Mark 4:2)."  Two famous parables follow: the Parable of the Sower and the Seed and the Parable of the Mustard Seed.  After explaining the importance of parables Jesus and his disciples are caught in a storm at sea.  The apostles wake Jesus who calms the storm but then rebukes them by asking "Why are you afraid"  Have you still no faith (Mark 4:40)?"  The disciples "were filled with great awe and said to one another 'Who then is this, that even the wind and the sea obey him (Mark 4:40)?"

Week 11: Joseph and Benjamin, Samuel, the Ark of the Lord, Eliphaz the Temanite, Jesus Cures the Paralytic and Forgives His Sins

   Paul recommends unity to the Church in Corinth and the proceeds to give advice about sexual matters.  He criticizes the assembly for tolerating a member of their fellowship who has taken his father's wife as his own and in 1 Corinthians 5:15 advises "God judges those outside.  'Purge the evil person from among you.'"  Asimov notes that Paul believes that sexual abstinence is the most desirable situation, but marriage is not sinful and is indeed necessary if that is the only way to keep a man from being driven into irregular unions by desire (Asimov's Guide to the Bible, p. 1107).  In Chapter 6 Paul recommends that disagreements be settled by the Church in Corinth and not via lawsuits in public courts.  He also reminds the people that although we are free in Christ we should not use that freedom to behave badly: "Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God?  You are not your own, for you were bought with a price.  So glorify God in your body (1 Cor 6:19)."

     Joseph's story continues in Genesis 40-43.  In Chapter 40, while imprisoned with two of Pharaoh's officers, Joseph correctly interprets each of their dreams.  The Pharaoh's cup bearer remembers Joseph and recommends him when Pharaoh has some dreams and needs them interpreted.  Joseph predicts seven years of Egyptian prosperity followed by seven years of famine and recommends preparation for the famine.  Pharaoh is so impressed that he frees Joseph and puts him in charge of famine preparation.  Pharaoh also renames Joseph Zaphenathpaneah and gives him a wife (Asenath) who bears him two sons (Manessah and Ephraim).  Joseph's predictions are accurate and during the famine Egypt is the only land adequately prepared.  Many other nations come to Egypt for grain.  This ironically included a delegation from Jacob in Canaan which happened to be Joseph's brothers.  Joseph recognizes them and treats them harshly, accusing them of being spies, imprisoning them and then sending them packing back to Canaan to bring their youngest brother Benjamin back with them.  The brothers don't recognize Joseph as their long lost brother (whom they had sold into slavery years before) but the events in Egypt make them wonder if God is punishing them for their past misdeeds.  Karen Armstrong notes that the painful confrontation with the past and the stirrings of new sympathy had made the brothers aware of life's misery and pain (In the Beginning, p 110).   Jacob will not let them return to Egypt for fear of losing Benjamin like he lost his previous favored son Joseph.  The famine causes desperation, however, and Judah convinces Jacob to let the brothers return to Egypt for more grain.  Joseph is overcome with emotion when he meets Benjamin and greets all of his brothers with a feast.

Joseph and Benjamin

     This week we start the First Book of Samuel (1 Samuel).  It is the story of the transition in  Israel from the rule of occasional charismatic rulers to the relatively stable rule of kings.  This book takes place around 1050 B.C. and the first leader discussed here is Samuel, who led Israel for many years in the combined roles of prophet, priest, and judge.  Samuel appoints Saul as the first king to check the incursion of the Philistines.  His story is followed by the model of kingship in Israel, David.  This book shows the hand of God guiding history toward the Davidic monarchy by means of the leadership of David himself.  There is a repeat of the familiar four-fold cycle of 1) Israel's infidelity leading to 2) disaster, then 3) conversion to the Lord and 4) rescue from the enemy.  Chapter one tells the story of the birth of Samuel.  He is the son of Elkanah and one his wives, Hannah.  Hannah had been unable to conceive and suffered much ridicule, especially from Elkanah's other wife Peninnah (who was very fertile).  Hannah promises the Eli (the priest) that if the Lord allows her a son "then I will give him to the Lord all the days of his live, and no razor shall touch his head (1 Samuel 1:10-11)."  Hannah does have a son who she names Samuel and presents him to Eli.  Chapter 2 begins with Hannah's song of praise to the Lord for Samuel and then goes on to describe the two sons of Eli "who were worthless men.  They did not know the Lord (1 Samuel 2:12)."  They apparently skimmed the Lord's offerings and slept with prostitutes as well.  Eli rebukes his sons and then has a vision of the Lord who tells him his sons will both die on the same day and "I will raise up for myself a faithful priest (1 Samuel 2:35)."  In Chapter 3 the Lord calls Samuel who replies "Here I am! (1 Samuel 3:4)" and then "all of Israel from Dan to Beersheba knew that Samuel was established as a prophet of the Lord (1 Samuel 3:20)."  Chapter 4 the Israelites battle the invading Philistines.  After an early setback, the Israelites bring the Ark of the Lord to the battlefield for strength, but the battle is lost, the Ark is captured and Hophini and Phinehas (Eli's two sons) are killed.  Eli, hearing all of this news from battle, falls over backward, breaks his neck and dies.  Phinehas' wife, on hearing of her husband and father-in-law's death, dies giving birth to her son Ichabod.  Chapter 5 tells of the Philistine's experiences while possessing the Ark.  Asimov notes in his book that the Philistines, who thoroughly accepted the Ark as representing the physical presence of and enemy God, were in awe of it, and quite ready to see in any misfortune that befell themselves the angry work of that God.  First the Ark is brought to the house of Dagon (their God) in Ashdod.  Dagon fell and was broken on the ground.  The "the hand of the Lord was heavy against the people of Ashdod, and he afflicted them with tumors.  The Ark was transferred to Gath and then to Ekron where similar things happened.  The people then agreed that the Ark should go back to the Israelites.

The Ark of the Covenant placed before the Philistines in the Temple of Dagon

     Psalm 30 is entitled "Joy Comes With the Morning" and is an individual song of thanksgiving for deliverance from some life-threatening danger: "You have turned for me my mourning into dancing" (Ps 30:11) and "That my glory may sing your praise and not be silent" (Ps 30:12).  Psalm 31 is a prayer for deliverance.  The psalmist repeats appeals to God's "steadfast love".  In verse 2 the psalmist implores "Be a rock of refuge for me, a strong fortress to save me."  Psalm 32 is a cry of joy at God's forgiveness: "I acknowledged my sin to you, and I did not cover my iniquity;  I said 'I will confess my transgressions to the lord' and you forgave the iniquity of my sin" (Ps 32:5).  He concludes: "Be glad in the Lord, and rejoice, O righteous and shout for joy, all you upright in heart!" (Ps 32:11).

     There is a debate in Chapters 21 and 22 of Job between Job and one of his friends, Eliphaz the Temanite.  In Chapter 21 Job asks: "Why do the wicked live, reach old age, grow mighty and prosper (Job 21:7)?"  Job seems to feel that God does whatever he wants, allowing the wicked to prosper and the good and righteous to suffer.   Eliphaz replies in Chapter 22: "Is not your evil abundant?  Ther is no end to your iniquities (Job 22:5)."  Further he states: "Agree with God, and be at peace;  thereby good will come to you (Job 22:21)."  Eliphaz feels that God's punishment is evidence enough of Job's evil ways and that Job needs to repent and then God will forgive him and his health fortunes will be restored.

Eliphaz Rebuking Job

     The last 11 chapters of Isaiah were written even later than the previous two parts (around 450 B.C. according to Asimov) and are sometimes referred to as "Third Isaiah".  These chapters envision the situation after the return from the Exile, with the rebuilding of the Temple in Jerusalem and increasing welcome of foreigners into the covenant.  Chapter 57 notes that even the righteous suffer and die and that only God can help.  God will forgive and restore the wicked.  Chapter 58 states that religious ritual does not matter and that God prefers action to fasting: "if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday (Isaiah 58:10)."  The following three chapters elaborate on several themes.  First, God has the power of rescue but sins get in the way.  Second that the world will be attracted to Jerusalem and those who do not serve Jerusalem will perish.  Finally, God loves justice and will save his people.

      The Gospel of Mark is the shortest of the four Gospels and was written the earliest (probably shortly before or after the fall of Jerusalem in 70 A.D.  The writer of this Gospel is thought to be the John Mark referred to in the Book of Acts, and he may have been an associate of Peter.  This Gospel may have been a transcription of Peter's preaching in Rome.  It is recognized as the earliest attempt to reduce the apostolic tradition concerning Jesus to written form.  This Gospel starts simply enough: "The beginning of the good news of Jesus Christ, the Son of God (Mark 1;1)."  It starts right up with John the Baptist who declares "The one how is more powerful than I is coming after me (Mark 1:7)."  Jesus is baptized by John the Baptist and begins his activities in Galilee, including the healing of demoniacs and lepers.  In Chapter 2 Jesus is home in Capernaum and the story of the paralytic who is lowered through the hole in the roof of a home is told.  Jesus cures his paralysis and also forgives the man's sins.  The orthodox Jews start to accuse Jesus of blasphemy (forgiving sins) and, later, disregard for the Sabbath.  Asimov notes that this beginning of Mark places great emphasis on Jesus' ministry of healing and his miracles.  Asimov also notes the significance of the fact that Mark does not mention Bethlehem, the virgin birth or the direct lineage from David as was stressed in the Gospel of Matthew.

The Paralyzed Man Lowered Through the Roof to Jesus (Mark, Chapter 2)

Week 10: Apollos, Joseph, Ruth and Zoab, "Second Isaiah" and Jesus' Death and Resurrection

  Week 10: Apollos, Joseph, Ruth and Zoab, "Second Isaiah" and Jesus' Death and Resurrection

   Paul continues to caution the church in Corinth to avoid divisions within the church.  There has apparently been some who prefer Apollos to Paul, who founded the church.  Paul admonishes the Corinthians: "For as long as there is jealousy and quarreling among you, are you not of the flesh, and behaving according to human inclination (1 Cor 3:3)?"  He  reminds them that God gives the growth to what is planted: "According to the grace of God given to me, like a skilled master builder I built a foundation, and someone else is building on it (1 Cor 3:10)."  He reminds them also that that foundation is Jesus Christ and that most divisions prove harmful.  "We are fools for the sake of Christ, but you are wise in Christ (1 Cor 4:2)."  Paul recommends unity in the church: "For the Kingdom of God depends not on talk but on power (1 Cor 4:20)."

   Genesis 36 is a straightforward outline of the lineage of Esau (Edom).  Chapters 37 through 39 begin the story of Joseph.  Joseph was the favorite son of Jacob "because he was the son of his old age (Gen 37:3)."  Jacob shows great favoritism towards Joseph and does not hide this from his other sons.  He even made him a special coat of many colors.  Joseph fans the flames of this intense sibling rivalry by reporting on two of his dreams.  In the first his brothers bow down to him "so they hated him even more for his dreams and for his words (Gen 37:8)."  In the second dream Joseph reports "Behold, the sun, the moon and eleven stars were bowing down to me."  Karen Armstrong notes in her book that in those times dreams were seen as a revelation of a divinely perceived reality or of future events.  "Jacob would naturally have regarded his beloved son's dreams as a sign of divine election (p. 101)."  The brothers finally have had enough, throw Joseph into a pit and take his special coat.  Joseph is sold to passing Ishmaelites (either by his brothers or by Midianites who found him in the pit).   Joseph eventually is sold into slavery in Egypt and his brothers smear his coat with sheep's blood and tell Jacob that his favorite son must be dead.  Joseph's story is then interrupted by the story of Judah and Tamar in Chapter 38.  Judah has three sons, the first of which marries Tamar.  He dies before producing an heir, so the second son marries Tamar.  He meets a similar early demise and therefore, Judah will not let his third son marry Tamar.  She tricks Judah into sleeping with her and she conceives and bears twins, one of which is Perez who becomes the ancestor of the great King David.  Karen Armstrong points out that in this story Tamar, like Rebekah, "was forced to a desperate expedient to ensure that God's will was done (p. 105).  Chapter 39 picks up Joseph's story in Egypt.  He vecame very successful, achieving the role overseer in his master's (Potiphar, an officer of the Pharaoh) household.  Joseph shows his moral character by rebuffing sexual advances of Potiphar's wife.  She then accuses him of attacking her and is thrown into prison.  Armstrong notes that Joseph experienced real desolation in prison.  She notes that "faith does not insulate the characters of the Bible from the terrors of the human condition (p. 103)." 

Joseph and His Brothers

   The entire (four chapter) Book of Ruth is on the schedule for this week.  This book is placed after The Book of Judges, although consensus opinion has it being written later (post-Exile, but still before the establishment of the monarchy).  It is the story of one family, beginning with Elimelech and his wife Naomi.  They travel to the land of Moab to escape a famine with their two sons, Mahlon and Chilion.    The sons both marry Moabite women, Ruth and Orpah.  First Elimelech dies and then the two sons die, leaving three widows.  The famine in Judea eases and Naomi decides to return.  She tells her two daughters-in-law to stay in their homeland, but Ruth accompanies Naomi and supports her.  Back in Judea Ruth meets Zoab, a relative of Elimelech, who recognizes her loyalty to Naomi and her hard work.  Zoab tells Ruth: "The Lord repay you for what you have done, and a full reward bhe given you by the Lord, God of Israel, under whose wings you have come to take refuge (Ruth 2"12)."  Naomi encouragaes Ruth in her relationship with Zoab and the two eventually marry, conceive a son and "They named him Obed, the father of Jesse, the father of David (Ruth 4:17)."  The Book of Ruth achieves two things.  First it presents a contradiction to the then popular thought that foreigners would contaminate Israel and second, the book legitimates the ancestry of David.

Elimelech, Naomi, Mahlon and Chilion leave for Moab

    Psalms 27 through 29 are more songs of praise.  Rather than being redundant, I find these to have a cumulative inspirational effect.  "One thing have I asked of the Lord, that I will seek after;  that I may dwell in the house of the Lord all the days of my life (Psalm 27:4)."  The psalmist asks God for guidance as well: "Teach me your way, O Lord, and lead me on a level path (Psalm 27:11)."   In Psalm 28, the psalmist continues his praise and thanksgiving: "The Lord is my strength and my shield;  in him my heart trusts, and I am helped (Psalm 28:7)."  Finally, in the 29th Psalm, verse 10: "The Lord sits enthroned over the flood;  The Lord sits enthroned as King forever.  May the Lord give strength to his people!  May the Lord bless his people with peace!"

     Job answers Bildad in Chapter 19.  He states his belief that he will be redeemed, face God and  that justice will be recognized.  In verse 2 Job asks: "How long will you torment me, and break me in pieces with words?"  Later in the chapter he emphatically states: "For I know that my redeemer lives and that at the last he will stand upon the earth and after my skin has been thus destroyed, then in my flesh I shall see God (Job 19:25-26)."   Zophar then joins the chorus of castigators in Chapter 20 with more "fate of the wicked" talk: "God will send his fierce anger (Job 20:23)."  Job needs a better support group.

     Chapter 51 of Isaiah renews God's promise to Abraham for the salvation of Zion and asks the question what mortal can compete with God?  "I, I am he who comforts you;  why then are you afraid of a mere mortal who must die, a human being who fades like grass? (Is 51:12)"  Chapters 52 and 53 are the fourth "Servant Song" which has been used by later Christian scholars to refer to Jesus.  The servant in these chapters is described as rejected, suffering vicariously and quietly and bringing blessings to many.  These are the Messianic allusions.  Chapter 54 is another song of assurance to Israel: "For your Maker is your husband, the Lord of hosts is his name;  the Holy One of Israel is your Redeemer, the God of the whole earth he is called (Is 54:5)" and "My convenant of peace shall not be removed (Is 54:10)."  Asimov points out that the "Second Isaiah" portion of the Book of Isaiah ends with Chapter 55, a hymn of joy and triumph. 

     This week concludes the Gospel of Matthew in chapters 26-28.  The story of Jesus being anointed with precious oil.  When objections are raised regarding the expense of the oil, Jesus answers with the curious quote: "For you always have the poor with you, but you will nto always have me (Matthew 26:11)."  The celebration of the Last Supper occurs in Chapter 26 as well, followed in rapid fire succession by the prayers in Gethsemane, the betrayal by Judas Iscariot, Jesus' arrest, trial before Caiphas (the high priest) for blasphemy, Peter's denial of Jesus (three times) and finally Jesus' appearance before Pilate, the Roman governor.  Jesus is found guilty of treason and sentenced to death by crucifixion.  He is buried in a tomb provided by Joseph of Arimathea.  In chapter 28 Mary Magdalene and "the other Mary" go to see the tomb "And suddenly there was a great earthquake;  for an angel of the Lord, descending from heaven, came and rolled back the stone and sat on it (Matthew 28:2)."  The resurrected Jesus then meets them and tells them to inform the Disciples.  Eleven disciples see Jesus on a mountain "and Jesus came and said to them "all authority in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizint them.  Ane remember I am with you always, to the end of the age (Mattew 28:18-20)."  Asimov points out that Matthew makes every effort to make the story appear to fulfill Old Testament prophecies, particularly those in Psalms 69 and 22 as well as Zehariah 11.

Week 9: Corinth, Dinah, the "Incident at Gibeah", "Acrostic Psalms" and The Final Judgement

   

Week 9: Corinth, Dinah, the "Incident at Gibeah",  "Acrostic Psalms" 

and The Final Judgement

     This week we start Paul's first letter to the church in Corinth, Greece.  This is a church Paul founded in about 51 in the course of his second missionary voyage (Asimov p. 1102).  He is writing this letter during his stay in Ephesus, sometime during the period 55 to 57.  The letter seems to be written in response to messages to Paul from the church regarding doctrinal and ethical problems which were disturbing the community.  Paul begins with greetings and then says: "Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose (1 Cor 1:10)."  He reminds the church that Christ crucified is the power of God to save and that God's Spirit imparts a deeper wisdom than any human speculation can achieve.  He concludes the second chapter with: "Those who are spiritual discern all things, and they are themselves subject to no one else's scrutiny (1 Cor 2:15)."

     Jacob returns in Genesis 32 from the land of Laban and reconciles with his older brother Esau by presenting lavish gifts.  During the return trip to the Promised Land Jacob has his all night wrestling match  with God, who strikes Jacob in the hip leaving him with a permanent limp.  He also changes Jacob's name to Israel "For you have striven with God and humans and have prevailed (Gen 32:28)."  Jacob establishes his home at Shechem and erected an altar and called it El- elohe-Israel.    Chapter 34 brings the curious and disturbing story of Sheckem (son of Hamor) and his rape of Dinah, daughter of Jacob and Leah.  Hamor comes to Jacob to ask for Dinah in marriage to his son (this is after the rape) and Jacob defers to his sons who are out in the field.  Hamor offers any dowry and Jacob, consulting with his sons, insists that Hamor, Sheckem and "all the males among you" become circumcised.  They agree to these terms, but while recuperating and weakened, Simeon and Levi "took their swords and came against the city unawares, and killed all the males (Gen 34:25)."  Jacob worries about this retaliation, but Levi and Simeon ask "Should our sister be treated like a whore?"  God then tells Jacob to build another altar, changes his name again to Israel so Jacob "called the place where God had spoken with him Bethel  (Gen 35:9)."  Rachel then delivers another (this makes 12) son to Jacob, who Jacob called him Benjamin.  Rachel, unfortunately, dies in childbirth.  Karen Amrstrong has interesting take on Jacob's wrestling with God.  On page 91 of In the Beginning, she states: "Where Abraham had cordially entertained a stranger who turned out to be Yahweh, Jacob, a more conflicted character, had to struggle with his divine assailant.  No two people will experience the divine in the same way."  She also wonders about what she terms Jacob's "callous indifference" to the rape of Dinah (p. 95).

    This week concludes the Book of Judges with two supplementary narratives.  The first narrative describes the Tribe of Dan and their oppression by the Philistiines.  The Danites seek another area away from their oppressors and select the town of Laish.  On their way to their new location they steal a silver idol (which had been constructed by Micah) and with it Micah's Levite priest.  In Asimov's book, he states that this story is included in the Book of Judges to demonstrate the anarchy of the times and the disunity of all of the tribes.  The second story is the narrative of Gibeah.  In it an Ephraimite is traveling with his concubine through the territory of the tribe of Benjamin.  Although the man stays in his home town of Gibeah, he is threatened by a large gathering of Benjaminites.  He feels sexually threatened, so he gives them his concubine who is repeatedly attacked and left dead on his doorstep in the morning.  The man is incensed and cuts his concubine into twelve parts and distributes them to the other tribes.  The other tribes are outraged, united action is taken against the Benjaminites who are nearly wiped out.  Asimov states that this narrative even more clearly indicates the state of anarchy and lawlessness that prevailed in Israel before the monarchy was established.  He also feels that the events in this narrative actually occurred at the beginning of the era of the Judges, rather than at the end where it is included in the book.

From "The Brick Bible"

    I have come to look forward to Wednesday as "Psalm Day."  First, I don't have to read a bunch of historical background to try to understand them and, second, they tend to be very inspirational and uplifting.  Some of the Psalms I am familiar with, most I am not.  I am grateful for the opportunity to read through the entire Book of Psalms over this year-long exercise.  This weeks Psalms are all songs of praise.  Psalm 24: "Lift up your heads, O gates!  And be lifted up, O ancient doors, that the King of Glory may come in (Psalm 24:7)!" Psalm 25, entitled "Teach Me Your Paths" prays: "Make me to know your paths, O Lord; teach me your paths.  Lead me in your truth and teach me, for you are the God of my salvation;  for you I will want all the day long (Psalm 25:4-5)."  Asimov notes that the 25th Psalm has a structure that is completely lost in English translation.  "Each line begins with a different letter of the Hebrew alphabet, in order (Asimov's Guide to the Bible, p. 495).  The 34th and 119th Psalms are "acrostic psalms" also.  Finally, in Psalm 26, verses 1 and 11: "I have trusted in the Lord without wavering" and "But as for me, I shall walk in my integrity;  redeem me, and be gracious to me."

     In Chapter 17 Job describes how awful his condition is and contemplates death: "My days are past, my plans are broken off  (verse 11); Where then is my hope?  Shall we descend together into the dust?  (Verse 15-16)"  In Chapter 18 Job's old pal Bildad chimes in for the second time, giving a discourse on the fate of the wicked: "Surely the light of the wicked is put out, and the flame of the fire does not shine.  The light is dark in their tent, and the lamp above them is put out (Job 18:15-16)."  Whatever happened to the adage "If you can't say something nice then don't say anything at all?"

     Isaiah 45 begins with the call and charge to Cyrus.  The Cyrus being referred to here is King Cyrus of Persia, who was born 150 years after the time of Isaiah.  This means that Isaiah predicted this king who would release the Jews from Babylonian captivity or this part of the book of Isaiah (again, referred to as "Second Isaiah") was written later by somebody else.  Isaiah then praises an all powerful God revealed to Israel and "To me every knee shall bow, every tongue shall swear."  The Jewish God of Israel is the God of all nations.  This is a theme which Asimov reminds us is pervasive throughout "Second Isaiah."  Chapter 46 reminds us that only God can save and that unbelievers should take note.  Chapter 47 warns of a false sense of security: "You felt secure in your wickedness;  you said 'no one sees me.' Your wisdom and your knowledge led you astray (Is 47:10)."  Chapter 48 reminds us that God's goodness is renewed daily and does not come from false idols.   Chapters 49 and 50 present the second and third "Servant Songs" of Isaiah.  In the first the Lord promises a return to the Promised Land and a Restoration of the nation of Israel.  In the second God leads his servant safely through the darkness of his faithless people's rejection.  "Who among you fears the Lord and obeys the voice of his servant, who walks in darkness and has no light, yet trusts in the name of the Lord and relies upon his God? (Is 50:10)"

     Matthew is heading down the homestretch in Chapters 23-25.  Jesus has thrown the moneychangers out of the Temple and now is calling out the scribes and Pharisees: "Woe to you, scribes and Pharisees, hypocrites!  You have neglected the weightier matters of the laws: justice, mercy and faith (Matthew 23:23)."   In Chapter 24 Jesus tells of the destruction of the Temple (which the Romans actually did in 70 A.D.) and speaks of the end of the age: "Heaven and earth will pass away, but my words will not pass away (Matthew 24:35)."  He also warns the people to be ready for a Second Coming which can happen at any time: "Keep awake therefore, for you do not know on what day your Lord is coming (Matthew 24:42)."  Jesus underscores this point in Chapter 25 with the Parable of the Wise and Foolish Bridesmaids: "Keep awake therefore, for you know neither the day nor the hour (Matthew 25:13)."  Jesus concludes this chapter with his description of The Great Judgement:  "Truly I tell you just as you did it to one of the least of these who are members of my family, you did it to me (Matthew25:40)."

"The Last Judgment" by Hieronymus Bosch

Week 8: Jacob's Ladder, Samson and Delilah, Jesus in Jerusalem

     This week we have the final two chapters of Paul's letter to the Romans.  We have seen Paul's emphasis on salvation by grace through faith in the risen Christ.  We have seen his insistence on taking this Gospel to the Gentiles as well as to the Jews.  In Chapter 15, verses 8 through 12 Paul tells us that Jesus had to minister to the Jews to prove God's truth (or faithfulness) to the promises made to the Jewish patriarchs; but the promised salvation was also for the Gentiles (proof of which Paul provides from multiple Old Testament sources).  In verse 18 Paul states: "For I will not venture to speak of anything except what Christ as accomplished through me to win obedience from the Gentiles by word and deed, by the power of signs and wonders, by the power of the Spirit of God, so that from Jerusalem and as far around as Illyricum I have fully proclaimed the good news of Christ.  Towards the end of this next to last chapter, Paul notes some controversy and conflict with the Christians remaining in Jerusalem by exhorting the church in Rome: "...join me in earnest prayer to God on my behalf, that I may be rescued from the unbelievers in Judea, and that my ministry to Jerusalem may be acceptable to the saints."  Chapter 16 is a long list of greetings and introductions (of people we know nothing else about) and a Benediction.

    In the 28th Chapter of Genesis, Jacob goes to Paddan-aram to take a wife.  On his way to Mesopatmia, Jacob rests and has a vision of a ladder with angels traveling upon it.   This confirms to Jacob the blessing which he had tricked away from his brother Esau.  Jacob takes a stone and erects a temple at Bethel to commemorate this vision.  Jacob then arrives at the home of his uncle Laban.  He asks for Laban's younger daughter Rachel's hand in marriage and works seven years for Laban in return.  At the end of the seven years Laban substitutes his older daughter Leah.  Having his heart set on Rachel, Jacob works another seven years for Laban and gets them both.  Leah bears Jacob many sons, but Rachel, who Jacob "loves more" has problems in the fertility department, so she gives her maid Bilbah to Jacob so that she can have children too.  Not to be out done, Leah gives her maid Zilpah to Jacob.  Both maids bear Jacob more sons.  Leah has two more sons and then a daughter, Dinah.  Rachel finally has a son of her own, Joseph.  One wonders how hard Jacob was actually working for Laban.  Chapter 31 has Jacob picking up all of his wives, their maids, all of his children and possessions and heading for home with Laban in pursuit.  Karen Armstrong points out the irony of Laban tricking Jacob into long years of labor after Jacob's chicanery in stealing Abraham's blessing.

"Jacob's Ladder"

     Judges begins this week with Jephthah's victory over the Ephraimites, luring them away from their tribal land and then blocking their retreat across the Jordan River.  The focus then shifts to the coast where the tribe of Dan is having problems with the Philistines.  A Danite named Manoah and his wife are visited by an angel of the Lord and told they would have a son who would begin to save Israel from the hand of the Philistines.  "And the woman bore a son and called his name Samson (Judges 13:24)."  Samson marries a Philistine woman and performs many feats of strength, including killing a lion with his bare hands and killing thirty Philistines in anger over a lost wager.  He burns the Philistine wheat by lighting fire to the tails of foxes and letting them loose in the fields and kills another thousand men using the jawbone of a donkey.  Samson is taken captive by the Philistines but escapes by tearing the locked gates of the city loose and taking them with him.  Samson then moves on to another Philistine woman, Deliliah, who tricks him into revealing the source of his strength: his hair.  Delilah has Samson's head shaved while he slept and he is again taken captive by the Philistine's, blinded and mocked.  The Philistines bring Samson out for public ridicule, chaining him between two large pillars.  They didn't realize that his hair had grown back enough that he pulled down the building, killing many Philistines and dying in the process.  Samson is considered the twelfth and final Judge.

     Psalm 21 is a song of Thanksgiving after the king's victory (in Psalm 20):  "In your strength the King rejoices, O Lord, and in your help how greatly he exults (Ps 21:1)!"  This Psalm concludes with an exclamation of praise: "Be exalted, O Lord, in your strength!  We will sing and praise your power (21:13)."   Verses in Psalm 22 resonate into the Passion story from the New Testament: "My God, My God, why have you forsaken me?   Why are you so far from helping me, from the words of my groaning (22:1)."  And again: "They stare and gloat over me;  they divide my clothes among themselves, and for my clothing they cast lots (22:17)."  The 23rd Psalm is the most familiar, being an expression of confidence in God's protection: "The Lord is my shepherd, I shall not want (23:1)" and "You prepare a table for me in the presence of my enemies (23:17)."

   Job gets another earful from Elihaz the Temanite.  In Chapter 15, verse 20 he tells Job: "The wicked writhe in pain all their days through all the years that are laid up for the ruthless."  This theme of retribution being visited upon the wicked continues: "For the company of the godless is barren, and fire consumes the tents of bribery (Job 15:34)."  Job finally has heard enough: "Miserable comforters are you all.  Have windy words no limit?  Or what provokes you that you keep on talking (Job 16:2-3)?"  Job seems to be reaching the end of his rope: "My face is red with weeping and deep darkness is on my eyelids.  Though there is no violence in my hands, and my prayer is pure (Job 16:16-17)."

     Chapters 40 through 44 of Isaiah begin what is generally regarded as "second Isaiah".  Asimov notes that the book takes on a dramatic shift in language, style and background (page 547, Asimov's Guide to the Bible).  Judah is seen here in exile and this Isaiah is seen as "the Prophet of the Exile".  Asimov dates this portion of the book to about 540 B.C., or about 100 years after the first portion of Isaiah.  Chapter 40 starts with consolation to Judah that the exile is nearly over: "Comfort, O Comfort my people, says your God.  Speak tenderly to Jerusalem and cry to her that she has served her term, that her penalty is paid (Isaiah 40:1-2)."  In Chapter 43 God declares: "Do not fear, for I have redeemed you" and "When you pass through the waters, I will be with you;  and through the rivers they shall not overwhelm you."  In Chapter 44 God challenges the pagan nations: "All who make idols are nothing, and the things they delight in do not profit;  their witnesses neither see nor know (Isaiah 44:9)."  He also assures Judah "I am the Lord who made all things, who alone stretched out the heavens, who by myself stretched out the earth (Isaiah 44:24)."  This "second Isaiah"  seems to be confident that the God of Israel is indeed the God of all and that, sooner or later, everyone will understand that.

     Matthew 20 begins with the parable of the landowner and his vineyard.  He pays his laborers the same, no matter how long of a day they worked.  When challenged on this the landowner replies: "Take what belongs to you and go;  I choose to give to this last the same as I give to you.  Am I not allowed to do what I choose with what belongs to me?  Or are you envious because I am generous?  So the last will be first and the first will be last (Matthew 20:14-16)."  A curious story follows where the disciples are jockeying for powerful positions.  Jesus puts a quick end to that and then walks along a roadway with the crowds proclaiming "Lord, have mercy on us, Son of David! (Matthew 20:30)!"  This exclamation (not contradicted by Jesus) acknowledges Jesus as the Messiah.  Jesus enters Jerusalem triumphantly on a donkey (to fulfill Old Testament prophecy) and asserting his power by entering the temple and overturning the tables of the money changers.   Jesus preaches in parables again and then is involved in a match of wits with Pharisees.  They first try to trick Jesus on theological points and then try to trap him into speaking against Rome by asking if it is lawful to pay taxes to the emperor.  Jesus escapes this trap by examining a coin and stating "Give therefore to the emperor the things that are the emperor's and to God the things that are God's (Matthew 22:22)."  They then ask Jesus what the greatest commandment is and Jesus answers: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.  This is the greatest and first commandment.  And a second is like it: You shall love your neighbor as yourself (Matthew 22:37-39)."

Carvaggio's "Christ and the Money Changers"

Week 7: Esau and Jacob, Gideon, The Way of Holiness and The Transfiguration

     Week 7:  Esau and Jacob, Gideon, The Way of Holiness and The Transfiguration

     Paul begins to sum up his letter to the Romans by restating some fundamentals.  First, he states: "Owe no one anything, except to love one another;  for the one who loves another has fulfilled the law (Rom 13:8)."   Paul also assumes a certain sense of urgency, anticipating an imminent second coming of the Messiah: "For salvation is nearer to us now than when we became believers (Rom 13:11)."  In Chapter 14 Paul reminds us that love respects the beliefs and traditions of others: "Who are you to pass judgement on servants of another (Romans 14:4)" and "We do not love to ourselves, and we do not die to ourselves.  If we live, we live to the Lord, and if we die we die to the Lord;  so then, whether we live or whether we die, we are the Lord's (Rom 14:7-8)."  Finally, Paul reminds the members of the Roman church: "Whatever does not proceed from faith is sin (Rom 14:23)."

     Genesis gets "curiouser and curiouser."  In Chapter 24 Abraham doesn't want Isaac to marry a Canaanite woman.  He doesn't seem to trust Isaac, so he a servant is sent to find a wife from among Abraham's relatives.  The servant selects Rebekah.  The death of Abraham follows in Chapter 26  and God blesses Isaac.  Isaac and Rebekah have twin boys: Esau, the eldest and Jacob, the younger, who was born "grasping Esau's heel."  God reveals to Rebekah that the favored of the sons is Jacob and Rebekah helps Jacob deceive Isaac on his deathbed.  Isaac gives his blessing, traditionally given to the eldest son, to Jacob, thinking he is giving it to Esau.  Esau is legitimately angry about this turn of events, although he had already in fact disqualified himself as the recipient of God's blessing by marrying a Hittite woman (Judith).

   

Jacob deceives Isaac 

     The cycle of bad Israelite behavior followed by captivity and then deliverance continues in Judges this week.  First comes Gideon, who conquers the Midianites with a smaller army and then tells the Israelites: "I will not rule over you;  the Lord will rule over you (Judges 8:23)."  However, "As soon as Gideon died the Israelites relapsed and prostituted themselves with the Baals (Judges 8:33)."  Abimelech, the disinherited son of Gideon then seizes the royal dignity which Gideon had rejected, kills all of his rivals and assumes the throne, ruling for three years.  God sends an evil spirit and Abimelech is killed.  More bad behavior follows from the Israelites and they are "sold into the hands of the Philistines."  Then follows the story of Jephthah, a mighty warrior who was the son of a prostitute.  The Israelites select him to lead them.  Jephthah promises God to sacrifice the first living thing he sees leaving his home in exchange for a victory and, unfortunately for Jephthah, this winds up being his daughter, his only child.

     Psalm 18 has the distinction of being the longest of all 150 psalms.  In it a king gives thanks for victory in battle:  "The Lord is my rock, my fortress and my deliverer.  My God, my rock in whom I take refuge (Ps 18:2)."  Further: "It is you who light up my lamp;  the Lord, my God, lights up my darkness.  By you I can crush a troop, and by my God I can leap over a wall (Ps 18:28)."  Psalm 19 praises God as the Creator: "The heavens are telling the glory of God; and the firmament proclaims his handiwork (Ps 19:1)."  Psalm 20 is another prayer for victory in battle.

     Job has had about enough of his friends advice.  In Chapter 13 Job makes a plea for the opportunity to present his case to God.  "But I would speak to the Almighty, and I desire to argue my case with God (Job 13:13)."  He lets off a bit of steam to his friends in Verse 13:12: "Your maxims are proverbs of ashes, your defenses are defenses of clay."  Job begins to despair: "See he will kill me;  I have no hope but I will defend my ways to his face. (Job 13:15)" but then rallies:  "I have indeed prepared my case;  I know that I shall be vindicated (Job 13:18)."  Chapter 14 is a statement or summary of the human condition, and concludes: "But the mountain falls and crumbles away, and the rock is removed from its place;  the waters wear away the stones;  the torrents wash away ther soil of the earth;  so you destroy the hope of mortals (Job 14:18)."

     The first portion of Isaiah concludes with a judgement of the nations: "For the Lord has a day of vengeance, a year of recompense for the cause of Zion (Is 34:8)" and "Behold you God will come with vengeance with the recompense of God.  He will come and save you (Is 35:4)."  In the eighth verse we are told: "And a highway shall be there, and it shall be called the Way of Holiness;  the unclean shall not pass over it.  It shall belong to those who walk on the way."  The Assyrians then invade Judah and Hezekiah seeks help from Isaiah to overthrow them.  Hezekiah prays to God for deliverance from the Assyrians: "So now, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that you alone are the Lord (Is 37:20)."  Hezekiah becomes deathly ill, but the Lord makes him well and adds fifteen years to his life because of his prayer.  Hezekiah proclaims: "There will be peace and secruity in my days (Is 39:8)."

     Chapter 17 of Matthew contains the account of "The Transfiguration" of Jesus.  He takes Peter, James and John to a high mountain where they see a vision of Jesus with Moses and Elijah, securing Jesus' position as the Messiah.  This event is depicted in the stained glass window in the front of our church, First Presbyterian, Lynchburg, Virginia:

Following this we see Jesus heal an epileptic child after his followers have failed to do so.  In Chapter 18 Jesus discusses humility, reminding us that "Whoever becomes humble like a child is the greatest in heaven (Matt 18:4)."  This chapter also has the story of the shepherd who leaves 99 of his sheep untended while he searches for the one which is lost.  As an aside, I once belonged to a breakfast club in Richmond with my father-in-law which was known as "The Ninety and Nine Breakfast Club".  This chapter concludes with the familiar and often repeated admonition from Jesus: "For where two or three are gathered in my name, I am there among them (Matt 18:20)."    Chapter 19 has a fairly definitive statement on divorce: "Therefore what God has joined together, let no one separate (Matt 19:6)."   What follows are Jesus' difficult statements regarding wealth.  The first is when he tells the rich young man "Go, sell your possessions and give the money to the poor, and you will have treasure in heaven;  then come, follow me (Matt 19:21)."  Even more troublesome is Matt 19:24: "Again I tell you, it is easier for a camel to go through the eye of a needle then for someone who is rich to enter the Kingdom of God."  This chapter concludes with another of my father's favorite Scripture quotes (not confined to being repeated at funerals): "But many who are first will be last, and the last will be first (Matt 19:30)."

Week Six: Abraham and Isaac, Ehud the Left-Handed Judge, Zophar the Naamathite, Loaves and Fishes and Peter

  Week Six: Abraham and Isaac, Ehud the Left-Handed Judge, Zophar the Naamathite, Loaves and Fishes and Peter

     Paul continues to make his case for salvation through grace.  In Romans 11:12 Paul states:  "So to at the present time there is a remnant, chosen by grace.  But if it is by grace it is no longer on the basis of works, otherwise grace would no longer be grace."  In Romans 12 Paul urges us to "Present your bodies as a living sacrifice (12:1)" and introduces the "Body of Christ" concept: "For as in one body we have many members, and the members do not all have the same function so we, though many, are one body in Christ, and individually members of one another."  In Chapter 12, verses 9 through 21 Paul defines the marks of the true Christian, including; "Let love be genuine.  Abhor what is evil, hold fast to what is good...  Contribute to the needs of the saints."

     Genesis give us tough stuff to ponder this week.  In Chapter 20 Abraham is again in a foreign land and passes Sarah off as his sister so as not to be executed by the ruler, this time a King named Abimelech.  Finally we get to the fulfillment of God's promise to Abraham when Sarah conceives a son who is named Isaac.  God tells Abraham "through Isaac your offspring will be named (Gen 21:12)."  No longer needed as an heir, Ishmael and Hagar are given the boot, but God protects them in the dessert and provides water for them.  God assures Hagar about Ishmael: "I will make him into a great nation (21:18 )."  What follows in the next two chapters is the story of God telling Abraham to make a sacrifice of his only son Isaac on Mount Moriah.  After thoroughly testing Abraham's faith, God spares Isaac and provides a lamb for sacrifice instead.  This story has always bothered me.  Why would a loving God test your faith by telling you to kill your only child?  Why would God do this now, after such a long and anxious wait for Abraham's promised heir?  Karen Armstrong summarizes this story of Abraham and Isaac and reminds us that living in God's presence requires an arduous struggle that can bring us to the brink of despair.

Giovanni's "Abraham and Isaac"

      This week we start the Book of Judges.  This book covers the time after Joshua's death until the rise of the monarchy under Samuel (about 1050 B.C.) - a period of 125 to 150 years.  There is a repetitive pattern to the stories in this book.  First, the people abandon the Lord.  Second, God punishes them by raising up a foreign power to oppress them.  Third, the people cry out to God for deliverance from their oppressor.  Finally, God raises up a deliverer (or Judge) for them.  The author of the Book of Judges is traditionally thought to be Samuel.  In Chapter 1 the tribes of Judah and Simeon are the first to attack the Canaanites but achieve an incomplete conquest.  In the following chapters we see the Israelites repeat the pattern noted above and come under the control of a series of peoples.  They are rescued by a series of Judges, the first of whom is Othniel and then Ehud.  Ehud happens to be left handed and cleverly hides a sword on his right thigh when he visits an unsuspecting Eglon, King of Moab.  There is a brutal victory in Verse 20 where Ehud tells Eglon ""I have a message from God for you' and took a sword from his right thigh and thrust in into his belly." The only female Judge is Deborah, a prophetess, who teams with Barak, a military leader to defeat the Canaanites.

Ehud, before he plunges the sword into the belly of Eglon, King of Moab

      The Psalms this week are all prayers.  In Psalm 15 the psalmist asks: "O Lord, who may abide in your tent?  Who may dwell on your holy hill? (Verse 1)."  The conclusion of Psalm 16 is: "You show me the path of life.  In your presence there is fullness of joy (Verse  11)."  Psalm 17 is a prayer for deliverance from personal enemies.

       Job's second friend, Zophar the Naamathite, chimes in in Chapter 11.  He appears twice (here and in Chapter 20) and is the first to accuse Job directly of wickedness: "Know then that God exacts of you less than your guilt deserves (Job 11:6)."  Job replies in Chapter 12 that the Lord himself has done this and that he does this kind of thing to many people (again resonating the story of Sodom and Gomorrah from last week):  "He deprives of speech those who are trusted and takes away the discernment of the elders (12:20)."  Job needs to find a more supportive group of friends it seems.

Job and His Three Friends from the Kiev Psalter (1397)

    Isaiah returns to the challenges of his times after his foray into eschatology in chapters 23 through 28.  Asimov explains that these chapters deal with the Judean rebellion against Assyria in about 705 B.C.  He assures us that the "Ariel" referred to in Chapter 29 is most certainly Jerusalem and the siege referenced here is retold later in Isaiah (chapters 36 through 39) as well as in the Second Book of Kings.  Isaiah encourages the Judeans to rely on God ("For the Lord is a God of justice; blessed are all those who wait for him (Is 30:18)."  He also reminds them that relying on humans (in this case, Egyptians) as their main ally (as opposed to the Lord): "For Egypt's help is worthless and empty (Is 30:7)" and "The Assyrians will be terror-stricken at the voice of the Lord, when he strikes with his rod (Is 30:31)."  In Chapter 32 complacent women are warned of disaster and in Chapter 33 they come around to this thinking :   "O Lord, be gracious to us;  we wait for you.  Be our arm every morning, our salvation in the time of trouble...  For the Lord is our judge;  the Lord is our lawgiver;  the Lord is our King; he will save us (33:2 and 33:22)."

     Matthew has a lot of familiar stories this week as well as, for me anyway, one surprise.  I never realized there were two "loaves and fishes" stories!  Chapter 14 begins with the murder of John the Baptist in prison.  Jesus then travels and preaches to a large crowd who need to be fed.  He multiples a few fish and loaves of bread and 5,000 people are fed.  Jesus walking on water comes next, along with Peter's panic attack when he tries the same feat.  In Matt 14:31 "Jesus immediately reached out his hand and caught him, saying to him, 'You of little faith, why did you doubt?'"  In Chapter 15 the Pharisees chastise Jesus regarding the law of cleanliness and Jesus replies: "And why do you break the commandment of God for the sake of your tradition? (Matt 15:3)"  Lines of conflict are being drawn.  Jesus then tells his disciples: "Let them alone;  the are the blind guides of the blind (Matt 15:14)."  Jesus then cures the daughter of a Canaanite woman (not a Jew) because of her great faith.  The second loaves and fishes story comes at the end of Chapter 15.  This time 4,000 people are fed and seven baskets of left-overs are collected.  In Chapter 16 Jesus reveals more of his true identity.   In 16:15-16 Jesus responds to this question from his disciples with "But who do you say I am?"  Simon replies "You are the Messiah, the Son of the living God."  Jesus goes further: "Flesh and blood have not revealed this to you, but my father in heaven."  Asimov finds the story of the loaves and the fishes intriguing in that it is unique.  It is the only miracle narrative that is described in similar terms in all four gospels.  Asimov also feels that the interchange between Jesus and Peter in Chapter 16 is "the turning point of the gospel.  Jesus greeted the assurance joyfully.  After all, Peter's confidence in his Messiah-hood could not come from his mission's worldly success, which was, at the moment nonexistent.  It could only be inspired by heaven."

Jesus and Peter

     Also of great significance, particularly for Roman Catholics, is that Jesus tells Peter in this chapter that "Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it (Matt 16:18)."  Peter later becomes bishop of Rome and the line of succession in that role became the Papacy.  The Roman Catholic doctrine of Papal Supremacy follows from this and later, the doctrine of the Infallibility of the Pope.  

Week 5: Faith, Abram/Abraham, Sodom and Gomorrah, Eschatology and Parables

 

"The Destruction of Sodom and Gomorrah" by John Martin

 Week 5:  Faith, Abram/Abraham, Sodom and Gomorrah, Eschatology and Parables

      This week's Chapters in Romans (9 and 10) continue with the concept of salvation through faith in the Risen Christ.  Paul asserts that it is God who determines who is saved, not us.  Citing passages from Malachi and Exodus, Paul tells us (in 9:16) "so then it depends not on human will or exertion, but on God, who has mercy" and (in 9:18) "So then he has mercy on whomever he wills, and he hardens whomever he wills."  Again, we should pursue righteousness by faith, not by works (following the letter of the Law).  Paul becomes even more emphatic about this in Chapter 10 (10:9): "If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved."  Further (10:12): "For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him."  He concludes this chapter by declaring the importance of evangelism (10:14): "How then will they call on him in whom they have not believed?   And how are they to believe in him of whom they have never heard?  And how are they to hear without someone preaching?"

     In Chapter 15 of Genesis God affirms his covenant with Abram.  In 15:1 Abram has a vision of God who states: "Fear not, Abram, I am your shield; your reward shall be very great."  Abram can't help pointing out that he still has no heir, that he and Sarai remain childless.  God continues to reassure (15:5): "And he brought him (Abram) outside and said, 'Look toward heaven, and number the stars, if you are able to number them.'  The he said to him ' So shall your offspring be.'"  Sarai comes up with a solution in Chapter 16, giving her servant Hagar to Abram "as a wife."  Hagar conceives and bears Abram a son named Ishmael.  Things get complicated, Sarai resents Hagar and "dealt harshly with her."  Hagar and Ishmael are eventually sent packing by Abram, dispatched into the dessert with just one water container to sustain them.  In Chapter 17 God again promises many descendants to Abram and makes circumcision a sign of this covenant.  Abram then becomes Abraham "For I have made you the father of a multitude of nations. (Genesis 17:5)"  God promises an heir through Sarai (Sarah) who will be Isaac.  Chapter 18 begins with "the apparition of Mamre."  Abraham is visited by three strangers which Karen Armstrong in In the Beginning states is an early manifestation of God as the Trinity (p. 63).  Indeed, Abraham addresses the three visitors: "O Lord, if I have found favor in your sight, do not pass by your servant."  The Lord assures Abraham that Sarah will soon be pregnant with his heir and then travels on to Sodom and Gomorrah because "the outcry against Sodom and Gomorrah is great and their sin is grave."  Abraham tries to intercede with God for the innocent citizens of Sodom and Gomorrah, indicating to Armstrong  that even though Abraham had his faults (throwing out Hagar and Ishmael for one) "he was capable of the disinterested love for his fellow human beings that all the great world religions have shown to be the ultimate test of true spirituality."   "Then the Lord raised on Sodom and Gomorrah sulfur and fire from the Lord out of heaven. (Gen 19:24)"  Asimov wonders if this could have been a volcanic eruption or, more likely, some change in the level of the Dead Sea which wiped out these cities.  Lot is spared by the Lord, but Lot's wife is turned into a pillar of salt when she turns back to witness the destruction.  Lot escapes to a cave with his two daughters.  The daughters, thinking that the entire world has come to the same fate as their hometown, make Lot, their father "drink wine."  Each daughter conceived a child with their father.  Armstrong sees Lot as being drawn in contradistinction to Abraham, a man of faith.  Lot was not a man of faith, was therefore not blessed by the Lord and was paralyzed with fear.  The lesson from Lot is that the superficially attractive things of this world (the sinful life in Sodom and Gomorrah) can prove to be very, very dangerous.  

     The Book of Joshua concludes this week, first with further distribution of land.  Chapter 21, verse 43 states  "Thus the Lord gave Israel all the land that he swore to their fathers.  And they took possession of it, and they settled there."   Joshua tells the tribes that they received the land because "You have kept all that Moses, the servant of the Lord, commanded you (Joshua 22:1)."  In Chapter 23 Joshua gives a charge to Israel's leaders, reminding them "you may not mix with those nations remaining among you or make mention of the names of their gods."  He concludes this passage with the famous quote (which I have hanging in our living room): "But as for me and my house, we will serve the Lord (Joshua 24:15)."   He also warns them that "the Lord will bring upon you all the evil things...  if you transgress the covenant of the Lord your God."  Joshua dies and is buried in Ephraim.  The bones of Joseph, having been brought up from Egypt, are also buried at Shechem and Eleazr (son of Aaron and nephew of Moses) also dies and is buried at Gibeah.  In Joshua 24:31 we are reminded that "Israel served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua and had known all the work that the Lord did for Israel."

     In Psalm 12 we are warned (PS 12:8): "On every side the wicked prowl, as vileness is exalted among the children of man."  The psalmist asks God in Psalm 13: "How long shall my enemy be exalted over me?"   We then look to God for protection and in Psalm 14:7: "Oh, that salvation for Israel would come out of Zion!  When the Lord restores the fortunes of his people, let Jacob rejoice, let Israel be glad."

     Job replies to his friend Bildad in Chapter 9.  In verse 15 he states: "Though I am in the right, I cannot answer him.  I must appeal for mercy to my accuser."  Later he notes (verse 22): "He (God) destroys both the blameless and the wicked."  This is particularly relevant this week after our Genesis readings where Abraham tried to intercede on behalf of the innocents in Sodom and Gomorrah who were to be consumed in the destruction along with the sinners.  In Chapter 10 Job continues his pitiful pleas to God, noting in verse 1: "I loathe my life."  Later, in verse 8 he states: "Your hands fashioned and made me, and now you have destroyed me altogether."  Finally, in verse 20, he pleads: "Then cease, and leave me alone, that I may find a little cheer."  Rough patch for old Job.

     Chapters 23 through 28 are known as "Isaiah's Apocalypse."  Asimov notes that the study of the "end of times" is known as eschatology.  In this section of Isaiah the earth had grown so wicked that it was part of God's scheme to bring all the earth to destruction from which only a few of the faithful would be saved.  God would judge between the good and the evil in that final day of destruction;  even the dead would come back to life if they were worthy.  It states in Isaiah 24:1 "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down."  According to Asimov there are veiled allusions to Antioch as a "city of confusion" (Is 24:10).  Apparently future generations would think of Rome when reading these passages.  This part of Isaiah sets the stage for future apocalyptic writing which can be summarized as follows:  At the end of time, 1) The powerful are punished, 2) the oppressed faithful are uplifted and 3) the dead faithful will be resurrected.  God will then put an end to all evil and establish a new order.


    Chapter 11 of Matthew has John the Baptist's followers wanting to know if Jesus "is the one who is to come" (11:3) and Jesus claims His special relationship to God: "All things have been handed over to me by my Father;  and no one knows the Son except the Father and no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him (11:27)."   In Chapter 12 Jesus is challenged on following the laws of the Sabbath and He proclaims "It is lawful to do good on the sabbath (12:12)."  Verse 12:34 reminds me of seventh grade.  Our homeroom teacher stepped out of the room for a few minutes and general chaos ensued.  She returned to the classroom pretty steamed at us and proclaimed (as Jesus does here): "You brood of vipers!"  To her credit, however, she did not follow with "How can you speak of good things, when you are evil?"  Chapter 13 contains many familiar parables (Jesus speaking metaphorically): The Parable of the Sower, the Weeds in the Wheat, the Mustard Seed, Yeast, etc...  "The Kingdom of Heaven is like treasure hidden in a field, which someone found and hid; then in his joy he gives and sells all that he has and buys that field (13:44)."  Asimov reasons that Jesus taught in parables was because "the very murkiness of the parables acts to sift the hearts of men.  Those who honestly want to enter the Kingdom will make the effort to understand, while those who are insufficiently eager will not do so."

The Parable of the Mustard Seed