Lost Sabbaths

All this was to fulfill the word of the Lord spoken by the prophet Jeremiah: Until the land has retrieved its lost sabbaths, during all the time it lies waste it shall have rest while seventy years are fulfilled. (2 Chronicles 36:21)

Okay. Let me begin by saying that this is not a post about apocalyptic literature like I promised. I do intend to write another one, but I felt inspired to compose this first. I have been ruminating over this verse from Scripture for the last week or so and thought I would share a reflection on it.

In a short span of time schools, colleges, businesses, restaurants, theme parks, and even churches have all closed. Sports, concerts, and other large events have all been cancelled. Air travel is almost unthinkable at this point, and the cruise industry is practically kaput. People are encouraged to stay home as much as they can, and not just from work but from... well, everything. It seems like the whole world is being drawn into a massive, communal Lenten observance. You thought you were going to just give up chocolate and soda pop this Lent... Little did you know.

Occasionally, like in times of crisis such as this, we might ask ourselves, "What does this all mean? Is God trying to tell us something?" I believe our ancestors in faith, the people of Israel, contemplated these questions very intensely. They interpreted their history from a religious perspective, and this is what informed their sacred writings. The so-called "Historical Books" of the Hebrew Scriptures were more theological than historical annals. They were oftentimes (though not always) rooted in actual events that had taken place, yet the meaning they ascribed to their social and political experience was influenced by how they viewed their relationship with God.

For much of the Old Testament, a national disaster was usually interpreted as the result of Israel and Judah's infidelity to God and God's commandments. That was certainly the case for the Bablylonian Exile in 586 B.C.E. Why did the Babylonians conquer Judah, sack Jerusalem, destroy the Temple, and send us into exile? Because we had broken the covenant. The historical tradition of 1 & 2 Samuel and 1 & 2 Kings, tends to place the blame largely on Judah's faithless and corrupt rulers, especially king Manasseh. However, the Chronicler (as the author of 1 & 2 Chronicles is often called), retells their history a little differently. He was writing later than most of the Hebrew Scripture tradition, and his audience had already returned from exile and rebuilt a Temple. His was a community that was striving to move forward in faithfulness to the Law and the Prophets. Perhaps as a warning to them all, he extended responsibility for the exile to the sins of the whole people in his account of history (2 Chr. 36:14-16).¹ He and his audience weren't expecting a restored monarchy anytime soon, but they could at least keep the law and promote the ritual cult of the Temple.

The quotation from 2 Chronicles at the beginning of this post adds another layer of interpretation for the exile. The duration of the exile was seen as reparation for not keeping the sabbatical and jubilee years (see also Leviticus 26:34-35). Every seventh and fiftieth year the land itself was supposed to have rest from agricultural labor (as described in Leviticus 25:1-13). These were also years that debts were to be forgiven and slaves too were supposed to have rest from their labors. The Torah lists all sorts of punishments that would befall the people if they did not keep the commands of God, and losing the land was one of them. For the Chronicler, however, the removal from the land was not a permanent loss, like the end of the monarchy appeared to be. The exile was a hiatus in order to repay the land for the rest it was denied.² Throughout the time that it is desolate, it shall observe the rest that it did not observe in your sabbath years while you were dwelling upon it. (Lev. 26:25 JPS).

As I've said before, I am not a biblical fundamentalist or literalist, and I don't presume that the Bible foretells current events. More importantly, I'm not bringing up Israel's punitive interpretations of the exile in an attempt to suggest that Covid-19 is divine punishment for breaking a covenant with God or any other sort of social sin. That all being said, I believe the Word of God is living and active and that it resonates with the human experience across time and space. Wars, famines, plagues, economic breakdowns, natural disasters, and crises of all manner are perennial problems we face as people on this earth, so of course these things make their way into our sacred texts. One of the reasons why I love the Scriptures is because they're as much about the human condition as they are about God. Not surprisingly, there is a lot of practical wisdom in Scripture that should inform our conscience.

I imagine that the Chronicler looked back on his people's experience of the exile and, having prayed  with the Torah and the oracles of Jeremiah, gave it a meaning beyond the sheer devastation and humiliation that it appeared to be. Recognizing his ancestors' past failings, he gave his community of Jews a way forward from their apathy and an invigoration to heed the Law and Prophets.³ Among the commandments, sabbath rest was so central to who they were as a people. This was something they needed to be reminded of, but I'm sure it also just made good practical sense.

God's law and the prophets' warnings were not arbitrary rules to follow. Any farmer will tell you the importance of rest for the land and the need for crop rotation. A just economy, as dictated in the Law, protected the most vulnerable, like widows, orphans, slaves, and foreigners. Even the dietary restrictions and ritual washings had practical implications. With the Chronicler's hindsight, he could see that infidelity to the Law and the Prophets had consequences, and whether the calamities that befell them were divine punishment or not, it was clear that there was a reason why God wanted them to keep his commandments. Social sin is as real today as it was in the time of our biblical ancestors. It would be the fundamentalist's stance to suggest that God is punishing us with this virus, but it would not be impractical to see how our economic systems and self-indulgence have exacerbated the crisis at hand.

I cannot say if there is some objective meaning from on high for this global crisis. Frankly, I don't pay much thought to the possibility, and for now it's a philosophical position I'm unwilling to entertain. I do, however, believe that we can observe our experience and listen for the echoes from Sacred Scripture that resonate with it. Even when our lives are upended and everything seems irrational, we can imbue this period of time with meaning. I think about all of the closures and cancellations, the abrupt halt of the normal flow of daily life, the images of empty streets and vacant businesses. One biblical commandment that seems to haunt me in all this is that of sabbath rest.

I am not insinuating that Covid-19 is an act of God intended to impose upon us an involuntary sabbatical. I'm not suggesting that this period of crisis is even all that restful. For a lot of people its been an anxious, stressful time as they try to figure out how to work from home, or find daytime child-care, or take classes on-line. Some parents are thrust into home-schooling their kids. Many people are without jobs and are wondering where their next meal is coming from. Those in the medical field or who are working at grocery stores or for delivery services are experiencing anything but respite. The number of cases and deaths are rising around the world. These are extremely difficult times, and, as was the exile for the people of Judah, this is not a favorable event. In fact, quite the contrary.

But at the risk of sounding as if I'm seeking a silver lining, I do believe that, for those of us who are forced into self-quarantine, we can give this time a sacred meaning. Is God calling us to retrieve once again the rest and the silence, which has been denied us by obligations or superficial distractions of our own making? This can be an opportunity to explore our relationship with God, to break open the Word and commune with the Lord, especially since many of us cannot receive communion in the Eucharist. It's a chance to rediscover the value of relationships we've taken for granted, as we are compelled to be apart from friends or together with our families. This is a time in which our common humanity is felt most strongly as all across the globe we share in the same feelings of loss, fear, and isolation but also in the hope and desire for salvation. We are one human family, and we are in solidarity now more than ever with those who are isolated in prisons and hospitals, with those who are vulnerable, and those who long daily for the dignity of work.

Even the earth itself is finding rest from the pressures we have put on it from our consumerism. It seems that already the atmosphere can breathe just a little easier as we fast from carbon emissions. Apparently, the absence of boat traffic in Venice has made their usually opaque canals clearer as well.⁴ Who knows what other positive environmental impacts may be possible? It may be a good time to take a walk if you are able (or open up a window) just to listen to the sounds of nature that we have become immune to in the hustle of our busy lives.

But I believe there's something deeper and more solemn to be gleaned from all this. For the Chronicler, just because the exile would give back to the land the sabbaths it was denied did not mitigate the tragedy of Judah's destruction. It was not a "bright side." Rather, his interpretation gave his community reason to have remorse for their sins. Perhaps this is also time for us to have compunction for the good we've failed to do as we've gone about business as usual, noses pressed to the grindstone - or to our phones. It's a time of reckoning for the whole human race as we come face-to-face not just with our individual selves but with our global systems and social structures that fail us and crush the lives of the most vulnerable when a crisis strikes.

Without minimizing or disdaining the severity of this pandemic - all the deaths, confirmed diagnoses, loss of jobs - the biblical commandment for sabbath rest hovers over my view of some of what's happening. I feel a faint connection with the people of Judah who were sent into exile so that, as the Chronicler would say, the land would experience the lost sabbaths. There's cause for individual and communal reevaluation to see what we've ignored or failed to appreciate. If you are compelled into self-quarantine at this time, this recess from our daily activities can be a sobering period - a chance to examine our lives. When everything else around us is shutting down, what becomes truly important? When we're forced into social-distancing and limitations, what have we, individually or collectively, taken for granted? Have we turned futile things into idols? Have I failed to take the time to recognize God's presence? Have I appreciated God's creation, my family, my friends, my neighbors? Have I paused to even hear my own self think up until now? Have I taken time to rest and just be?

My only scripture recommendation this week is that one verse, 2 Chr. 36:21, but feel free to click on the links to those other passages from Leviticus. If anything I've written resonates with you or your experience of going into self-quarantine, ponder those things. I should add, though, that it doesn't all have to be navel-gazing. There are certainly people in desperate need right now. Are you able to run an errand for an elderly neighbor? Do you need to check in with your co-workers to see if they need anything while they are home-bound too? Can you donate food or money to a soup kitchen or food pantry. And of course, this is also a wide open door to pray. Pray for our world, for the medical professionals, for those looking for a vaccine, for the elderly and at risk, for the infirmed, dying, and deceased, for their families, for those who have lost employment, and for an end to the global health crisis. If this be a time of sabbath rest for you - because it definitely isn't for everyone - make it mean something.

Until next time, be safe!

Peace and all good,
Bro. Ian

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1 Stephen L. Harris and Robert L. Platzner, The Old Testament: An Introduction to the Hebrew Bible, (Boston: McGraw Hill, 2003), 328.^↩
2 Jewish Publication Society, study note on 2 Chronicles 36:21, in The Jewish Study Bible: Tanakh Translation, (New York: Oxford University Press, 2004), 1825.^↩
3 Harris and Platzner, 328.^↩
4 Denise Chow, "Coronavirus Shutdowns Have Unintended Benefits: Cleaner Air, Clearer Water," NBC News Science 19 March, 2020, NBC News, Web, 20 March, 2020. ^↩

Where Did the Bible Come From? Part II

           After the attacks of September 11, 2001, something changed in the United States. I distinctly remember watching a commercial on television that showed a row of houses with a voice-over that said something to the effect of "On September 11, terrorists tried to change America forever." Then it faded to a image of those same houses sometime after 9/11 with U.S. flags waving in the wind on each one of them. The voice-over then said, "Well, they succeeded." (You can click here to see the ad on Youtube.)

            However you may feel about said commercial, I bring it up for purely anthropological reasons... not political ones. To me, the ad illustrates something about the effects of trauma on a nation, a group of people, or even an individual. For better or for worse, each of these in some way will change as a result. After a devastating event, their attitudes, outlooks, and values change – or at least become stronger. Last week, I mentioned how the Israelites didn't have a pressing need to preserve their religious tradition until they were faced with the threat of losing it altogether. Although parts of it had been written, the Torah was not compiled and consolidated until after the traumatic experiences of the Temple's destruction (586 BCE) and the Babylonian exile. But fear of their tradition's disappearance was not the only motivation behind its preservation. National trauma has a way of strengthening people's convictions about identity, religion, and culture. The increase in patriotism that took hold after the events of 9/11/2001 is one example I can think of in our own time of this sort of phenomenon. This apparent effect due to devastating circumstances seems to play out as the Bible begins to take shape in the centuries after the exile.

"The Flight of the Prisoners" James Tissot (1836-1902)
Google Images

Image from www.newtestamentchristians.com/bible-land-maps/

            Last week we looked at some of the sources that contributed to the formation of the Torah. The developers and authors of the Priestly source were the ones mostly responsible for its final form (post exile), and by about the 5^th or 4^th century BCE those first five books of the Bible were more or less considered authoritative. Thanks to the Deuteronomists' fine work, we also have a sense that a fair few of the "historical books" were composed and collected by that time as well. But what of the other books of the Old Testament? How did those get lumped among the Scriptures?

            The Jewish canon of Scripture (the Tanak) is divided into the Torah, followed by the Prophets, which begins with the Deuteronomic History (Joshua, Judges, Samuel, and Kings), and finally everything else (the Writings). I rather prefer the Jewish arrangement of the Hebrew Scriptures because the categories of books are organized somewhat more closely according to chronology and importance than the Christian canon. But then, as anyone who knows me would tell you, I love all things Jewish anyway. So given the placement of the prophets in the Tanak, it's fitting to talk about them next.

            Like the Torah, the prophetic works were edited (redacted) over time, especially the pre-exilic prophets, such as Amos. Some prophetic texts, like Isaiah or Zechariah, are even compilations of separate works written at different periods in history. However, much of the prophetic material derives from the oral sayings of a prophet during his ministry. What we have in written form was probably composed either by the prophet's disciples or those within the prophet's school of thought (like the so-called "school of Isaiah"), by the prophet himself, or by a combination of both. We know from Scripture that Jeremiah used a scribe named Baruch, for example. Most, if not all of the books, faced some degree of redaction. Some of the biographical material in the prophets, for example, was surely written by redactors some time later than when the prophet lived. For more about prophets, see my post, "The Bible Library: The Prophets," and check out the table of dates for an idea of when the prophets were active. I know how people feel about dating prophetic activity, so if you want to print the table out and put it on your fridge or bedroom wall, I totally understand. I found this one below on Google Images and loved it so much I posted it on Facebook.

Google Images. Thank you Dr. Bandstra and this webpage: http://barrybandstra.com/rtot4/rtot4-09-pt2.html

            Although they were not apparently always well heeded, The pre-exilic prophets were influential enough for their works to be copied and preserved through the traumatic events of the 6^th century. As Marc Zvi Brettler writes, "The complex activity of preserving and developing the prophetic oracle collections reflects a conviction that a prophet's words were not only significant for the circumstances in which they were originally pronounced but potentially relevant for later ones as well."[1] In other words, those preserving the prophetic material saw something of universal value in it. At this point, however, there wasn't a fixed canon of Scripture; works were still being redacted, especially in ways that reflected the social and religious needs of the time. It's unclear as to when the prophetic works actually became fixed and scribal editing began to cease – perhaps sometime before the end of the 3^rd century BCE. Isaiah, Jeremiah, and Ezekiel were long enough to each have their own scroll. The twelve minor prophets, however, were small enough to fit on just one – thus, the "Book of the Twelve." Coincidence that there were twelve like the twelve tribes of Israel? Probably not. I'm sure the scribes intended it that way, even if it meant putting separate material under one name.

            This now leaves us with the Writings – basically everything else. More than any other collection of books that reflects post-exilic, national/religious attitudes are the books of Ezra-Nehemiah and Chronicles. Having lost both Temple and homeland, the Judahites in captivity reflected on their experience. What went wrong? The answer, they felt, was that they had been unfaithful to the covenant. So after the exile, in the period known as the Restoration, the religious beliefs of the Jewish people began to become more concretized, and cultural/national identity likewise intensified. (I can't help but think back to that aforementioned commercial.) Ezra, a priest and scribe, was a religious reformer. Nehemiah was an administrative reformer and governor of the province of Judah now under Persian domain. These books, once considered a unit, reflect an urge to rebuild the Temple and the city of Jerusalem. They are also not a little xenophobic. Both have very harsh  stances with regard to marriages with foreigners.

            1 & 2 Chronicles fall under a similar school of thought as Ezra and Nehemiah. Chronicles retells Israel's history and is rather nostalgic for what it believes were the nation's glory days: the reigns of David and Solomon. It's attitude: We were once a great nation, so let's write our history to highlight the greatness of David and Solomon (as we gloss over their faults), as well as those kings who were faithful to the covenant. And let's just not talk about the northern Kingdom. They were unfaithful and didn't worship in Jerusalem, and it muddles our ideal of a unified Israel. And we can blame our past problems on the infidelity of the kings who did not follow the covenant. That's our version of history.

            As far as the rest of the Writings go, each has its own tradition and are hardly, if even at all, connected to one another. Proverbs and Psalms have long oral traditions, and since they are collections of assorted sayings and songs, the dating of each one varies. Some were surely written before the exile, but some prove to be post-exilic. A fixed composition of Psalms and Proverbs did not exist until after the exile, maybe during the 4^th century.

            Much of the wisdom/poetical writings (Job, Lamentations, Song of Songs, Ecclesiastes) can be dated between the 6^th century (the traumatic one) and the 4^th century (the one that transitioned from the Persian period to the Greek period). Lamentations was written shortly after Jerusalem's destruction. Song of Songs, Ecclesiastes, and perhaps Ruth seemed to have been written after the exile. The latest books in the Jewish canon were Daniel, which takes place during the Babylonian exile but is secretly concerned with life under Greek domination (sneaky, sneaky), and Esther, which is set in Persia but was likewise written later during the Greek period.

            As I mentioned earlier, there is something about the experience of trauma that incites a desire to preserve and strengthen former ideals. This is perhaps why Ezra-Nehemiah are so religiously rigorous, and Chronicles so idealistic about history. And this is my guess as to why much of the Torah, the Prophets, and some of the Writings, were edited and compiled after the exile. Imagine what would happen if your house caught on fire. Say, your dog died, and a lot of your antiques and mementos perished in the tragedy. You have to find some other place to live. You're utterly crushed and devastated. Somehow or other though, a great deal of photographs and letters from deceased loved ones survived. What would you do with those things? Would you value them differently than before. Make copies of them? Keep them in a safe place?

            It seems that in the centuries after the exile, certain writings took on a significant meaning, and the Jewish people wanted to maintain them. Obviously some were considered authoritative more readily, namely the books of the Torah. The Prophets also would become especially meaningful and their words considered timeless. In time, so would the Writings. Interestingly enough, a lot of this biblical material has a wide range of perspectives and ideals. We've already seen how disparate sources are put side by side in the Torah. The anti-foreigner attitude of Ezra-Nehemiah contrasts significantly with the favorable attitude toward a foreign woman in the book of Ruth (A Moabite becomes the great-grandmother of King David. Shocking!) And the wisdom of Proverbs, which suggests that the good are blessed and the wicked are punished, is turned on its head with Job's bad-things-happen-to-everyone ideology. It doesn't seem like this bothered them that much, though. The compilers of the Hebrew Scriptures were literary hoarders. They didn't throw anything out.

            However, not everything made it into the Jewish canon of Scripture either, but that canon did not become fixed until sometime after the Christ event. There were many Jewish writings circulating in the centuries before the time of Jesus. Some of them never made it into any canon of Scripture. Some made it into the Christian canon but not the Jewish one. Later, several of those books would be omitted from some Christian canons after the Reformation. I hope to go over these sorts of things in the following posts of this "Where Did the Bible Come From" series. For now, I'll just wrap up today's post. (I hear a sigh of relief.) Today's topic was a little heavier, having a lot to do with trauma, bringing up painful memories from history, and even asking you to imagine your dog dying in a house fire. Who knew writing about the compilation of Scripture would get so dark?

            For that reason, I recommend for this week reading Nehemiah 8:1-12. It takes place during the Restoration after the exile. The book of the Law is read to the assembly of the people, and they are told to rejoice and not weep. This is a community that has been through hell and back. They're survivors, and now they are being consoled and strengthened by God's law and a possibly hopeful future. As you read this passage, consider a time in your life after you had experienced a tragedy. Who or what was your consolation? Did you experience God at all in the midst of your suffering and/or recovery? Does God's word give you comfort or joy? Which passages are particularly meaningful to you?

            By the way, the season of Lent is rapidly approaching (Yay!). If you're thinking about something you might like to do to deepen your spiritual life during this special time of year, here is a suggestion. Start a small, Scripture based faith-sharing group with your friends. You can use the Gospel reading from Sunday's liturgy, a suggested reading from this blog, or go through a particular portion of the Bible that interests you. Make an evening of it. Have some wine, cheese, crackers, Lit'l Smokies Sausages (unless it's Friday). Enjoy an evening with your friends, some food, and Scripture. You don't have to be a Bible scholar to share with your friends how the Scriptures are touching your life. You can use Pope Francis' advice on scriptural meditation as a guideline: "In the presence of God, during a recollected reading of the text, it is good to ask, for example: 'Lord, what does this text say to me? What is it about my life that you want to change by this text? What troubles me about this text? Why am I not interested in this? Or perhaps: What do I find pleasant in this text? What is it about this word that moves me? What attracts me? Why does it attract me?'" – Evangelii gaudium (Joy of the Gospel).

            As always, questions and comments are most welcome via e-mail, Facebook, this blog site, or now Twitter. I'm still getting used to that last one. Any tips on how to use it more effectively would be most appreciated. Until next time...

Peace and all good![2]

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[1] Marc Zvi Brettler, "Nevi'im: Introduction," in The Jewish Study Bible," ed. Adele Berlin and Marc Zvi Brettler (Oxford: Oxford University Press, 2004), 457.

[2] This post could not have been possible without these other sources:

Coogan, Michael D. The Old Testament: A Historical and Literary Introduction to the Hebrew Scriptures. New York: Oxford University Press, 2006.

Gabel John B. and Charles B. Wheeler. The Bible as Literature: An Introduction New York: Oxford University Press, 1986.

Gottwald, Norman K. The Hebrew Bible: A Socio-Literary Introduction. Philadelphia: Fortress Press, 1985. (Particularly the chart on pages 104-105.)

The Bible Library: The (not-entirely) Historical Books

            I was asked to give a presentation this past Friday on the Old Testament to the guys in their first year of Franciscan formation. I had one hour, and with so little time I figured that, if nothing else, one ought to have a fairly general idea about the flow of major historical events which influenced the Hebrew Scriptures. Keeping this task to an hour was no easy feat, for if you knew me (or anyone in my family), you'd know that I can take a long time to get to the point of a story and often detour into excessive tangents. That being said, I'm not entirely sure if I accomplished my goal for those guys in formation. However, since today's post is about the so-called historical books, I figured it would be good to distill that hour-plus rant into a post that takes under ten minutes to read... for your sake and for theirs.

            First of all, the books categorized as the "historical books" are not meant to be read like high school history books. Rather, I'd be inclined to think of them as more akin to Shakespeare's historically-based plays. We can talk about Richard III's rise to the throne and his eventual defeat as historical events, but it was Shakespeare's poetry and poignancy that put into his mouth "A horse, a horse! My kingdom for a horse!" Likewise, we know that Julius Caesar was assassinated, but did he really ever say "Et tu, Brute?" ("You too, Brutus?")? Probably not. Nevertheless, the reality of being betrayed by a close friend is a truth that resonates so deeply within us that we invoke these words whenever we feel as if we've been stabbed in the back by someone we love. What I'm getting at is that the "historical books," and much of the Bible for that matter, are not historical in the way we think about history today. But that isn't to say they don't speak the truth.

            I'll let this notion sink in for now and return to it in a later post. It's an important topic and one that I think lot of people find difficult to grapple with. This is also my not-so-covert attempt to keep readers tuned in to subsequent blog postings.

            For now, let's look at the quick-notes version of Old Testament history.

            Last week I wrote about the Torah. It's difficult to pinpoint the events of most of the narratives in the Torah on a timeline, and some passages I wouldn't bother even putting on a timeline at all. The flow of events in the Torah is, however, important to keep in mind. The main things to remember are that Abraham was called by God out of Haran (near the Syrian-Turkey border of today) to immigrate to the land of Canaan (in modern-day Israel/Palestine). He begot Isaac who begot Jacob (aka Israel), and Jacob had twelve sons who more or less became the fathers of the twelve tribes of Israel. These Israelite tribes went down to Egypt from Canaan because of a famine, and many generations later the Israelites were led out of the Egypt by Moses (you know the story... "Let my people go!" and all that). They then spent forty years wandering in the desert. According to Fran Fine from The Nanny it was because they were walking off the Passover meal. According to Scripture it was because the people had sinned. Anthropologists might say it was because they were nomads. Either way, they eventually reached the eastern bank of the Jordan river.

            This brings us now to the setting of the historical books. The book of Joshua concerns the conquest of the land of Canaan. Moses has died, and Joshua is charged to lead the people into the Promised Land and take it from the Canaanite tribes. This book is rather triumphalistic, because it gives the impression that the conquest was reasonably successful. This was likely not the case, but rather wishful thinking on the part of the authors of Joshua.

            Next we have Judges. This book goes to show just how unsuccessful the conquest of Canaan really was. As Michael Coogan says, the book of Joshua "presented the ideal... however, the book of Judges gives a sobering and even appalling presentation of the reality."[1] The Judges were military leaders and/or administrators of pre-monarchic Israel – "the highest authority at the tribal level."[2] At this time there was a lot war with the Canaanites and a lot of in-fighting among the tribes of Israel. Judges is a great book to read, by the way. Some of it reads like a Greek tragedy. Other parts are rather funny, like the story of Ehud (see Judges 3:12-25).

            The book of Ruth takes place at the time of the judges. It doesn't deal with historical material per se, but it is a lovely book to read. And it's only four chapters, so I'm not even going to bother giving a summary of it. But I will note that it has much to say to us to today in terms of welcoming the immigrant or foreigner. Ruth, by the way, is one of the ancestors of king David.

            By 1 & 2 Samuel we get into some chartable history. These books are named after the prophet Samuel, who is kind of a crusty figure in the Old Testament. He anoints the first king of Israel, Saul, even though he'd rather not have a king. He's pretty bent out of shape about it, but God tells him "You are not the one they are rejecting. They are rejecting me as their king" (1 Sam 8:7). Saul then becomes king, but falls out of favor with God and then goes a little nuts. Saul is succeeded, not by his son, but by the ruddy and handsome David. Under David are the tribes of Israel united for the first time, and the rest of the books of Samuel are about David's reign. The united kingdom of Israel is short-live, however. 1 & 2 Kings begins with the death of David, and then follows the line of his successors. Only his first successor, king Solomon, is able to keep the kingdom together (though, for all of Solomon's wisdom, he wasn't that admirable of a king). After Solomon's death (c. 928 BCE) the kingdom is divided by his sons Jeroboam and Rehoboam: the northern kingdom (Israel) which included most of the Israelite tribes, and the southern kingdom (Judah).

            Jumping ahead about 200 years later, the kingdom of Israel in the north falls to the Assyrian empire in 722 BCE. The elite from this kingdom are exiled to Assyria (modern day northern Iraq). King Sennacherib of Assyria tries to take Judah and lays a nasty siege on Jerusalem during reign of Hezekiah, but surprisingly Jerusalem and the southern kingdom does not fall... yet. In 586 BCE the Babylonians (from modern day southern Iraq, and sometimes referred to as the Chaldeans in Scripture) destroy Jerusalem and the Temple and send the upper classes of Judah into exile in Babylon. I cannot express how devastating this was to the Judahite's psyche and religious morale. A lot of prophetic literature concerns either the impending experience of exile, the exile itself, or the return from exile.

            This brings us to the end of 1 & 2 Kings. The exile lasted  almost fifty years. But then the Persian empire (from modern day Iran) captures Babylon in 539 BCE, and the Persian king, Cyrus II, allows the Jews to return to Judah in 538. They begin working on reconstructing the Temple. The next four historical books, 1 & 2 Chronicles, Ezra, and Nehemiah, were written during the time of this reconstruction of Judah. 1 & 2 Chronicles are pretty much a retelling of the books of Samuel and Kings, but from a post-exilic viewpoint and theology. Ezra was a priest and a scribe, and Nehemiah was governor of Judah appointed by the Persian King. These two men, though active at different times, were most responsible for reorganizing Jewish life after the exile.

            I'm going to skip Tobit and Judith for now. They are interesting books, but they don't have much to do with the history of Israel for our purposes today. Perhaps I'll treat them later in a post about Deuterocanonical books. Protestant traditions refer to these books as apocrypha, which simply translated means "hidden." The book of Esther doesn't have much to do with the history of Israel either, but it takes place during the Persian period. Here's a one sentence synopsis: Jewish queen of a Persian king convinces the king not to enact the genocide against her people which his official, Haman, devised. Like many of the books of the Bible, its message is about God saving his people.

            The Persian period lasted from about 539-332 BCE, but, as we may be familiar with from the movies, Alexander the Great conquers a fat chunk of the eastern world including the Persians. Thus the land of Judah came under the control of the Greeks – more specifically, the Seleucid empire. This brings us to the last period of the Old Testament, the Hellenistic period. Do you remember that scene in My Big Fat Greek Wedding when Toula's father says, "There are two kinds of people in this world: Greeks and everyone else who wishes they were Greek"? This must have been the attitude of the Greeks back then too, because they loved their culture and thought everyone should love it too. They wanted to spread their Hellenistic ways all over the world. This did not make some folks too happy.

            Now you've got this small nation of Jewish people who have not been self-ruling for over 250 years. They have not only kept their faith and traditions but have become staunchly committed in their beliefs and culture despite the trials of the exile, and now they've got Greeks wanting to Hellenize them – that is, make them Greek. Well, some of them went along with it and assimilated. Others, however, thought the very infringement on their Jewish culture was a heinous persecution. And then Antiochus IV came along and really acid rained all over Jewish religion, essentially making it punishable by death to practice the Jewish faith at all. The books of 1 & 2 Maccabees are concerned with this Hellensitic period in what is known by this time as Judea. Like Tobit and Judith, I'll say a little more about 1 & 2 Maccabees in a later post. But for now I shall say that these books relate the surprisingly successful Maccabean revolt (a Jewish revolt against the Seleucids) which eventually led to the Hasmonean dynasty (Jewish rulers of Judea) and fairly independent rule for the Jews until the Romans came and did... well, what Romans do. Conquer people.

            So obviously this could not cover every detail in Old Testament history, and yet it was still a rather long post. But hey, we just covered over a thousand years of history! I hope, however, that this helps to put some of the Old Testament into context.

            Since this post had a lot to do with rulers, kings, and empires, and since this Sunday was the Church's celebration of the Solemnity of Christ the King, my recommended Scripture reading for this week is 1 Samuel 8. As you reflect on this passage, compare and contrast this warning about earthly kings with Christ who is king of heaven and earth. What does it mean for you to have God as king? What do you think the kingdom of God is like? Given the rather unfortunate history with earthly rulers that unfolds in the Old Testament, do you think a kingdom of justice, peace, charity, mercy, and self-sacrifice with God's own son as king can make a difference in our own time? What do you hope for if/when you pray "thy kingdom come"?

            As always, I am grateful to hear from readers any comments or questions. Don't forget to subscribe in the "Follow the Codega" box. And tune in next week to learn more about the wisdom/poetical books!

Peace and all good things, and have a joyful Thanksgiving!

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[1] Michael D. Coogan, The Old Testament: A Historical and Literary Introduction to the Hebrew Scriptures, (New York: Oxford University Press, 2009), 175.

[2] Coogan, 178.