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"