Nehemiah 5 presents a problem for us, it does not seem to fit into the chronology of events. It is not likely that this issue of over taxation and hunger occured during this period as they were doing the work of rebuilding the wall. Most commentators pair this up with later chapters such as 12 and 13. However, for our own purposes we will address it here.
The one continuity within all this structure is Nehemiah's reforming tendency; even as he rebuilds the walls around Jerusalem, he must also rebuild the relationships within the community of Israel. It would seem that the rich and/or the nobles have created a society in which the average Judean was being over taxed or were being forced to give over too much of their own possessions to their landlords or those holding liens so much so that they were starving.
Nehemiah gathers the rich and the noble together and challenges them to live into the ideals of the covenant formed in Sinai; to protect the community and to show the nations that Israel is different. Nehemiah includes himself in this, for he does not take the portion of goods and food that is due to the governor. Nehemiah works to bring justice back to Jerusalem.
Back to the story at hand; the building of the walls. It would seem that while the work continues, the neighbors to the north and east are concerned and still try and meddle. Nehemiah 6 demonstrates this meddling that first seeks to pull Nehemiah away from the task, potentially by doing ill to Nehemiah. When Nehemiah rebuffs these efforts, the enemies turn to false claims of sedition. However, the former cup bearer to Artaxerxes calls their bluff, confident in his relationship with the emperor.
They then turn to internal dissent by setting up a false prophet as well as rounding up a "letter writing campaign." All with the purpose of discrediting Nehemiah. However, all is for naught, Nehemiah sees through it all and recognizes the evil around him. He stays focused on the task but does take time to ask God to remember the evil doers when it is appropriate.
Finally, the wall is completed in a time that impresses upon the region that God is once again active in Jerusalem.
Luke 7
This chapter opens with stories with overtones from other biblical narratives. The encounter with the Roman centurion seems to be similar to Peter's encounter with Cornelius in Acts 10, while Jesus encounter with the widow of Nain bears a resemblance to Elijah's reviving the widows son. The stories about Jesus speak to his power to heal, he power of command but also speak clearly to his authority. The Roman centurion already understands this, the question then becomes, why do not others?
If the centurion demonstrates Jesus' power and authority, the story with widow speaks to Jesus' compassion and his ability to ministry through his compassion. He is deeply moved and acts to do the impossible. Clearly, this man, Jesus, is different. He has authority and he cares.
When John the Baptist sends disciples to inquire of Jesus, of whether Jesus is the one John is looking for. Jesus responds, that yes, he is the one with the authority, he is the one with the prophetic calling, he is the one who is fulfilling scripture. Jesus continues, he points out that the appearance of John and of Jesus means a new time has come, and therefore the people must recognize the signs that a new time is dawning.
Part of this new time that is dawning is new life and the encounter with Simon and the woman reflects the new life that Jesus offers. Who will live out of the grace and mercy of God? Who will be thankful when it is offered? Those who seek it, and those prepared to accept it.
Backlogged posts
1 Kings 22
As the first Book of Kings comes to a close, so does the reign of King Ahab. However, as with all the stories about Ahab, it is not without intrigue, insight and irony.
As the chapter begins we are not sure what to expect. God has been with Israel and lead it to victories, but a dark cloud is hanging over Ahab. When King Jehoshaphat, so that is where that name comes from, comes up from Judah to Israel to entreat Ahab to join him in a quest to free Ramoth-Gilead from the Arameans, it would seem that another victory is coming. Ah, but first the kings must entreat God.
So Ahab calls together 400, and they all predict a victory. Jehoshaphat should be satisfied but is not, so Micaiah, the only time he is referenced in the bible, is called and Ahab assumes it will not go well. Micaiah though offers an interesting prophecy, go and a king will be victorious. Since Ahab is weary of Micaiah, he notices that Miciah does not mention which king, so he presses him for further elaboration. Micaiah tells the truth, Ahab is doomed.
If that is so, how does Micaiah reconcile the prediction of the other prophets. Well, that is simple, a lying spirit sent by God. Well, we know that Micaiah is correct, but it seems that Ahab does not believe. His loss, he dies a slow death and the words of Elijah is confirmed.
While the end of the chapter seems to tell the end of Ahaziah, we will pick up his story in 2 Kings 1 so no need to dwell on it now.
Psalms 60-61
This psalm speaks to the anxiety and fear of a people who have seen defeat on the battlefield. While references are made to the absence of God and cosmic forces that seem to be against Israel, it would seem that the real enemy might be coming from Edom. The places that are referenced in Psalm 61 would form a region in the central of David's kingdom, so the people of Israel are fearing that the very existence of people and nation are at stake.
The people know that in order for victory to be achieved, they must be accompanied by God. So now they are seeking God's action to rescue them.
Whereas it would seem that Psalm 60 is a communal plea for assistance, Psalm 61 seems to be more of an individual one. The psalmist is at the "end of the earth" or at the end of their rope. He or she is seeking refuge and relief and know that that will only come from God. The plea to protect the king is recognition that the Davidic monarchy is part of God's plan to provide shelter.
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