5:1 Now there was a great outcry of the people and of their wives against their Jewish kin. 2 For there were those who said, "With our sons and our daughters, we are many; we must get grain, so that we may eat and stay alive." 3 There were also those who said, "We are having to pledge our fields, our vineyards, and our houses in order to get grain during the famine." 4 And there were those who said, "We are having to borrow money on our fields and vineyards to pay the king's tax. 5 Now our flesh is the same as that of our kindred; our children are the same as their children; and yet we are forcing our sons and daughters to be slaves, and some of our daughters have been ravished; we are powerless, and our fields and vineyards now belong to others."

6 I was very angry when I heard their outcry and these complaints. 7 After thinking it over, I brought charges against the nobles and the officials; I said to them, "You are all taking interest from your own people." And I called a great assembly to deal with them, 8 and said to them, "As far as we were able, we have bought back our Jewish kindred who had been sold to other nations; but now you are selling your own kin, who must then be bought back by us!" They were silent, and could not find a word to say. 9 So I said, "The thing that you are doing is not good. Should you not walk in the fear of our God, to prevent the taunts of the nations our enemies? (Nehemiah 5:1-9, NRSV)

In Nehemiah, chapter 4, opposition to Nehemiah’s work comes from Sanballat and others in the form of taunting and intimidation (Neh. 4:1-3, cf. v. 4). In chapter 5 another obstacle arises based in the economic hardship faced by the Jews due to famine (5:3), the taxes due to the Persian king (v. 4) and the borrowing made necessary by the taxes (vv. 4-5), which results in “indentured slavery and loss of land and home to wealthier compatriots” (Tamara Cohn Eskenazi, NOAB, 3^rd ed., on Neh. 5:5). On the word “ravished,” Esknazi adds that “daughters were particularly vulnerable at times of economic hardship.”

Nehemiah, “very angry,” intervenes personally upon hearing “their outcry and these complaints” (v. 6). He brings charges against the nobles and officials, saying: “You are all taking interest from your own people” (v. 7). He adds, “"As far as we were able, we have bought back our Jewish kindred who had been sold to other nations; but now you are selling your own kin, who must then be bought back by us!” (v. 8). He adds a stern rebuke, “The thing that you are doing is not good. Should you not walk in the fear of our God, to prevent the taunts of the nations our enemies?” (v. 9).

10 Moreover I and my brothers and my servants are lending them money and grain. Let us stop this taking of interest. 11 Restore to them, this very day, their fields, their vineyards, their olive orchards, and their houses, and the interest on money, grain, wine, and oil that you have been exacting from them." 12 Then they said, "We will restore everything and demand nothing more from them. We will do as you say." And I called the priests, and made them take an oath to do as they had promised. 13 I also shook out the fold of my garment and said, "So may God shake out everyone from house and from property who does not perform this promise. Thus may they be shaken out and emptied." And all the assembly said, "Amen," and praised the LORD. And the people did as they had promised.

14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year to the thirty-second year of King Artaxerxes, twelve years, neither I nor my brothers ate the food allowance of the governor. 15 The former governors who were before me laid heavy burdens on the people, and took food and wine from them, besides forty shekels of silver. Even their servants lorded it over the people. But I did not do so, because of the fear of God. 16 Indeed, I devoted myself to the work on this wall, and acquired no land; and all my servants were gathered there for the work. 17 Moreover there were at my table one hundred fifty people, Jews and officials, besides those who came to us from the nations around us. 18 Now that which was prepared for one day was one ox and six choice sheep; also fowls were prepared for me, and every ten days skins of wine in abundance; yet with all this I did not demand the food allowance of the governor, because of the heavy burden of labor on the people. 19 Remember for my good, O my God, all that I have done for this people. (Nehemiah 5:10-19, NRSV)

Nehemiah admits to some lending himself, “Let us stop this taking of interest” (Neh. 5:10). “Nehemiah helps the nobles save face by admitting a measure of responsibility” (Eskenazi, NOAB, 3^rd ed., on v. 10). Nehemiah instructs them to restore “their fields, their vineyards, their olive orchards and there houses, and the interest on money, grain, wine, and oil” (v. 11), which they agreed to do (v . 12a). Nehemiah calls upon the priests to “administer a religiously binding oath to ensure the efficacy of the appended curses” (Tamara Cohn Eskenzazi, on v. 12b). Nehemiah himself emphasizes the oath by shaking “out the fold of his garment” (v. 13). He further provides an example of leadership in difficult times. He did not eat “the food allowance of the governor” (v. 15a). Though former governors did so, he does not lay “heavy burdens on the people” or “lord it over” them (v. 15b). He devotes himself to “the work on the wall” (v. 16) and feeds 150 people at his table (v. 17), which requires “one ox and six choice sheep,” and fowls daily, “and every ten days skins of wine in abundance” (v. 18).

1:1 In the first year of King Cyrus of Persia, in order that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of King Cyrus of Persia so that he sent a herald throughout all his kingdom, and also in a written edict declared:

2 "Thus says King Cyrus of Persia: The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem in Judah. 3 Any of those among you who are of his people-may their God be with them!-are now permitted to go up to Jerusalem in Judah, and rebuild the house of the LORD, the God of Israel-he is the God who is in Jerusalem; 4 and let all survivors, in whatever place they reside, be assisted by the people of their place with silver and gold, with goods and with animals, besides freewill offerings for the house of God in Jerusalem."

5 The heads of the families of Judah and Benjamin, and the priests and the Levites-everyone whose spirit God had stirred-got ready to go up and rebuild the house of the LORD in Jerusalem. 6 All their neighbors aided them with silver vessels, with gold, with goods, with animals, and with valuable gifts, besides all that was freely offered. 7 King Cyrus himself brought out the vessels of the house of the LORD that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods. 8 King Cyrus of Persia had them released into the charge of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. 9 And this was the inventory: gold basins, thirty; silver basins, one thousand; knives, twenty-nine; 10 gold bowls, thirty; other silver bowls, four hundred ten; other vessels, one thousand; 11 the total of the gold and silver vessels was five thousand four hundred. All these Sheshbazzar brought up, when the exiles were brought up from Babylonia to Jerusalem. (Ezra 1:1-11, NRSV)

The following is repeated from Thursday, October 20, 2005, when this reading, one of the Presbyterian tradition alternative readings for today, was listed by the Episcopal and Presbyterian traditions:

Cyrus the Persian had conquered territories as far west as south central Asia Minor before he bothered to invade and conquer neighboring Babylon, whose empire was clearly on its last legs, so to speak. Persia is modern Iran and Babylon is modern Iraq. Cyrus’ military victories “began with the conquest of Media (549), followed by Lydia (546) [in south central Asia Minor], and Babylonia (539)” (Harper’s Bible Dictionary, s.v. Cyrus II). So Nebuchadnezzar’s Neo-Babylonian Empire lasted less than a century, 625-539 B.C. Cyrus could act in brutal ways to maintain his power and authority, but his empire is remembered as treating conquered peoples more humanely than the Assyrians and Babylonians. Conquered peoples were allowed to practice their own religions, a policy that is reflected in the decree of Cyrus which allows Jewish persons to return from captivity to Jerusalem and Judea. The text of this decree, recorded by Jewish scribes and reflecting the Jewish perspective, is found in 2 Chronicles 36:23 (the last verse of 2 Chron.) and also in Ezra 1:2-4 (the longer version). Both accounts date the decree “in the first year of King Cyrus of Persia” (2 Chron. 36:22; Ezra 1:1), which is understood to mean 538 B.C., the first year of his domination of Babylon, which followed the earlier conquests of Media and Lydia.

The initial return of Jews from Babylon under “Sheshbazzar the prince of Judah (Ezra 1:8) was a good beginning, with “with silver vessels, with gold, with goods, with animals, and with valuable gifts, besides all that was freely offered” (v. 6) as provided in the decree (v. 4), including “the vessels of the house of the LORD” which “King Cyrus himself brought out” (v. 7). They apparently made a beginning in rebuilding the temple (cf. vv. 2-3, 5), but this task was aborted and the temple site lay in ruins (Haggai 1:9) until “the second year of King Darius (i.e. 520 B.C.). But the initial enthusiasm surely was appropriate after decades of exile and reflection on the destruction caused by the Babylonians.

7 On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight. 8 There were many lamps in the room upstairs where we were meeting. 9 A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead. 10 But Paul went down, and bending over him took him in his arms, and said, "Do not be alarmed, for his life is in him." 11 Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left. 12 Meanwhile they had taken the boy away alive and were not a little comforted. (Acts 20:7-12, NRSV)

As Paul’s Third Missionary Journey draws to a close, he holds “a discussion” with the people at Troas (Acts 20:7) and continues “speaking until midnight” (a rather long sermon, wouldn’t you think?. On this occasion we have the first recorded instance of someone falling asleep in church. The meeting was “in the room upstairs” (v. 8), and Eutychus, unfortunately, was “sitting in the window” when, “overcome by sleep, he fell to the ground three floors below and was picked up dead” (v. 9). But Paul was able to deal with the situation. He “went down, and bending over him took him in his arms, and said, ‘Do not be alarmed, for his life is in him’” (v. 10). The conversation continued until dawn (v. 11), but “they had taken the boy away live and were not a little comforted (v. 12).

On Not Being Anxious about Daily Necessities

Matthew 6:25-34, 19-21, NRSV)

Luke 12:22-34, NRSV)

25 "Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And can any of you by worrying add a single hour to your span of life? 28 And why do you worry about clothing?

Consider the lilies of the field, how they grow; they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not clothed like one of these. 30 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you--you of little faith? 31 Therefore do not worry, saying, 'What will we eat?' or 'What will we drink?' or 'What will we wear?' 32 For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. 33 But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.

34 "So do not worry about tomorrow, for tomorrow will bring worries of its own. Today's trouble is enough for today.

6:19 "Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; 20 but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.

22 He said to his disciples,

"Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds!

25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you--you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well.

32 "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom.

33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out,

an unfailing treasure in heaven, where no thief comes near and no moth destroys.

34 For where your treasure is, there your heart will be also.

Today’s reading from Luke is very similar to the parallel passage in Matthew’s Sermon on the Mount (chap. 6). In the above table, above the line (Mt. 6:25-34; Lk 12:22-32), differences are highlighted with bold type. Below the line (Mt. 6:19-21; Lk. 12:33-34), similarities are highlighted. The order of the two units is reversed in Matthew, and they are separated by the saying about the Healthy Eye (Mt. 6:22-23; Lk. 11:34-36) and the saying on Serving Two Masters (Mt. 6:24; Lk. 16:13), sayings found in different parts of Luke.

Both Matthew’s and Luke’s versions of the teaching about not being anxious call for strong faith in the providence of our heavenly Father. Neither should be understood to suggest that we be presumptuous and fail to do our part in these matters. But there is a strong emphasis on spiritual priorities. “Instead, strive for his kingdom, and these things will be given to you as well” (Lk. 13:31). “But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well” (Mt. 6:33). The Sermon on the Mount emphasizes righteousness (Mt. 5:6, 10, 20; 6:33). Luke’s passage comes immediately after the Parable of the Rich Fool (Lk. 12:16-21), which in turn follows a warning about greed (Lk. 12:13-15), both of which are found only in Luke.

Daily Scripture Readings
Sunday (October 30, 2005)
Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A.	Daily Lectionary, The Book of Worship, the Presbyterian Church in the U.S.A.	Daily Lectionary, Book of Worship Inter-Lutheran Commission on Worship, c. 1978 (2002 printing)
http://www.satucket.com/lectionary/index.htm http://www.pcusa.org/cgi-bin/lectiond.cgi
Unless otherwise indicated, the scripture texts quoted are from The New Revised Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989.
According to Proper 26*	According to Proper 26*	According to Proper 25*
Sunday: AM Psalm 24, 29 PM Psalm 8, 84 Neh. 5:1-19 Acts 20:7-12 Luke 12:22-31 Sunday Lectionary: Psalm 43; Micah 3:5-12; 1 Thessalonians 2:9-13,17-20; Matthew 23:1-12	Morning: Psalm 103:1-22 Nehemiah 5:1-9 or Ezra 1:1-11 Acts 20:7-12 Luke 12:22-31 Evening: Psalm 117:1-2 Thirty-first Sunday in Ordinary Time: Joshua 3:7-17 Psalm 107:1-7, 33-37 1 Thessalonians 2:9-13 Matthew 23:1-12	Morning Pss.: 103, 150 Haggai 1:1-2:9 or Jeremiah 44:15-30 Acts 18:24-19:7 Luke 10:25-37 Evening Pss.: 117, 139
*For this week (of the Twenty-fourth Sunday after Pentecost): the Lutheran tradition remains a week behind the Episcopal and Presbyterian traditions.