and wisdom is complete in the mouth of the faithful. (Ecclesiasticus 34:1-8, NRSV)

The following comments are repeated here with revision and supplement from October 29, 2004, two years ago (Friday of the week of the Sunday closest to October 26, Year Two):

Ben Sira warns against dreams and omens (Sirach. 34:1-8) as “vain and false hopes,” for “dreams give wings to fools” (v. 1). Believing in dreams is compared to pursuing a shadow, or the wind (v. 2). “What is seen in dreams,” he says, “is but a reflection, the likeness of a face looking at itself” (v. 3). Note that it’s not the person before the mirror who sees the reflection, but rather, it is the reflection itself, “the likeness,” that is “looking at itself.” How can one find truth or reality in this land of shadows. “Dreams have no reality,” says Harold C. Washington; “they are a reflection of one’s concerns” (NOAB, 3^rd ed. on Sirach 34:3). Ben Sira compares depending on dreams to an improper use of the purity laws. “From an unclean thing,” he asks, “what can be clean?” (v. 4a). He answers with another rhetorical question. “And from something false [i.e. dreams] what can be true?” (v. 4b). Washington suggests a comparison with Job 14:4 (Washington on Sirach 34:4), “Who can bring a clean thing out of an unclean? / No one can” (Job 14:4), but while the language about “cleanness” is similar, the topic is rather different. Job is speaking about the human condition as such, not the unreality of dreams. Ben Sira continues with reference to “divinations and omens,” which, like dreams, “are unreal”; they are like the fantasies of a woman in labor,” he says (v. 5). Whether that does justice to the issues of childbirth is another question, but ben Sira compares divinations, omens and dreams to the unreality, as he imagines it, of a woman’s fantasies as she gives birth. We may note the warnings against heading the “prophets or those who divine by dreams” and their omens and portents (Deut. 13:1-3, 5). Ben Sira makes allowance for dreams that “are sent by intervention from the Most High” (Sirach 34:6a), but otherwise one should “pay no attention to them” (v. 6b). This would presumably exempt dream interpreters like Joseph and Daniel, but “dreams have deceived many, / and those who put their hope in them have perished” (v. 7). One can please God “without such deceptions,” says ben Sira, for “the law will be fulfilled, / and wisdom is complete in the mouth of the faithful” (v. 8).

The latter part of today’s reading emphasizes piety, fear of the Lord and love of the Lord. “Happy is the soul that fears the Lord!” exclaims ben Sira (v. 17). “To whom does he look? And who is his support?” (v. 18). The question is about what it is that the person who fears the Lord looks to for help and support, and the answer affirms, as we would expect, that such help comes from the Lord. “The eyes of the Lord are on those who love him,” says ben Sira, “a mighty shield and strong support, / a shelter from scorching wind and a shade from noonday sun, / a guard against stumbling and a help against falling” (v. 19). The Lord “lifts up the soul and makes the eyes sparkle; / he gives health and life and blessing” (v. 20).

Tomorrow’s reading (Sirach 35:1-17) will begin with a discussion of “acceptable sacrifices” (35:1-13, Washington’s subheading). But today’s reading concludes with a couple lines (34:21-22) from the discussion of “unacceptable sacrifices” (34:21-31, also Washington’s subheading). “If one sacrifices ill-gotten goods,” says ben Sira, “the offering is blemished” (v. 21); for “the gifts of the lawless are not acceptable” (v. 22). Among several biblical passages which treat this theme, we may note the following:

Nahum 2:13-3:7 (Presbyterian and Lutheran traditions–This passage is not included in the Daily Office Lectionary of the Book of Common Prayer.)

13 See, I am against you, says the LORD of hosts, and I will burn your chariots in smoke, and the sword shall devour your young lions; I will cut off your prey from the earth, and the voice of your messengers shall be heard no more.

The prose insertion (Nahum 2:13) summarizes the poetic description of Nineveh’s desolation, especially the part about the lion’s “prey” (2:12). Nineveh’s chariots will be burned, a “sword shall devour your [Nineveh’s] young lions”; the LORD “will cut off [Nineveh’s] prey from the earth, and the voice of [her] messengers shall be heard no more” (2:13).

The reading continues with “a woe-oracle” (3:1-3) and the first of “a series of taunts” (vv. 4-7) (sub-headings from Harold C. Washington, NOAB, 3^rd ed. on Nahum 3:1-3 and vv. 4-7, respectively). The woe-oracle pictures the battle and its consequences. “Ah! City of bloodshed, / utterly deceitful, full of booty–no end to the plunder!” (3:1). The battle action is described as “The crack of whip and rumble of wheel, / galloping horse and bounding chariot! / Horsemen charging, / flashing sword and glittering spear” (vv. 2, 3a, b). In the aftermath we are given to see “piles of dead, / heaps of corpses, / dead bodies without end” (v. 3c, d, e). This picture ends with the note that “they stumble over the bodies!” (v. 3f), with apparently no other place to step.

In the first taunt, “Nineveh is portrayed as a disgraced prostitute” (Washington on vv. 4-7). The LORD is against Nineveh “Because of the countless debaucheries of the prostitute, / gracefully alluring, mistress of sorcery, / who enslaves nations through her debaucheries, and peoples through her sorcery” (vv. 4-5). This is surely meant in a figurative sense–causing Judah to be unfaithful to the LORD by the worship of Assyrian gods (2 Kgs. 21:4-5, 7)–as well as a literal sense. The LORD is against Assyria, and “will lift up [her] skirts,” exposing her nakedness to the nations (v. 5). The onlookers “will shrink from you and say, / ‘Nineveh is devastated; who will bemoan her?’ / Where,” says the LORD, “shall I seek comforters for you?” (v. 7).

13 1 And I saw a beast rising out of the sea, having ten horns and seven heads; and on its horns were ten diadems, and on its heads were blasphemous names. 2 And the beast that I saw was like a leopard, its feet were like a bear’s, and its mouth was like a lion’s mouth. And the dragon gave it his power and his throne and great authority. 3 One of its heads seemed to have received a death-blow, but its mortal wound had been healed. In amazement the whole earth followed the beast. 4 They worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast, saying, “Who is like the beast, and who can fight against it?”

5 The beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. 6 It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. 7 Also it was allowed to make war on the saints and to conquer them. It was given authority over every tribe and people and language and nation, 8 and all the inhabitants of the earth will worship it, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered.

Here is a call for the endurance and faith of the saints. (Revelation 13:1-10, NRSV)

The following comments are repeated with revision and supplement here from October 29, 2004, two years ago (Friday of the week of the Sunday closest to October 26, Year Two):

Two beasts appear in Revelation, chapter 13. The first is “a beast rising out of the sea, having ten horns and seven heads; and on its horns . . . ten diadems, and on its heads . . . blasphemous names” (Rev. 13:1). The second is described in tomorrow’s lesson (vv. 11-18). The first beast, says John, “was like a leopard, its feet were like a bear’s, and its mouth was like a lion’s mouth” (v. 2a). This beast’s authority came from the dragon (v. 2b, cf. 12:3-4, 7, 9, 13-17). John says that one of the beast’s heads “seemed to have received a death-blow, but its mortal wound had been healed” (v. 3). The “death-blow [is] perhaps an allusion to the assassination of Julius Caesar in 44 BCE, or to the belief that the emperor Nero, who committed suicide in 68 CE would be restored to life and rule . . . the mortal wound (to the beast as a whole) did not destroy the empire” (Jean-Pierre Luiz, NOAB, 3^rd ed. on Rev. 13:3). “The beast from the sea combines the powers of the four beasts of Dan. Ch. 7 and represents the Roman empire, incited by the dragon (v. 2) to persecute the saints (v. 7)” (Bruce M. Metzger, NOAB, 2^nd ed. on Rev. 13:1-10).

What is characterized as worship of the dragon who “had given his authority to the beast,” who was worshiped” amounts to worship of Satan (v. 4). “The beast,” says John, “was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months” (v. 5). “The sovereignty of God, even amid persecution, is implied by the use of passive verbs here” (Metzger on v. 5, cf. vv. 7, 10, 14, 15). For a time the beast is “allowed to make war on the saints and to conquer them,” for “it was given authority over every tribe and people and language and nation” (v. 7). Although it is stated the “all the inhabitants of the earth will worship” the beast, those whose names are “written from the foundation of the world in the book of life of the Lamb that was slaughtered” are excluded (v. 8). This reading concludes with “a call for the endurance and faith of the saints”:

13 Someone in the crowd said to him, “Teacher, tell my brother to divide the family inheritance with me.” 14 But he said to him, “Friend, who set me to be a judge or arbitrator over you?” 15 And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” 16 Then he told them a parable: “The land of a rich man produced abundantly. 17 And he thought to himself, ‘What should I do, for I have no place to store my crops?’ 18 Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ 20 But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ 21 So it is with those who store up treasures for themselves but are not rich toward God.” (Luke 12:13-21, NRSV)

The following comments on Luke 12:13-21 are combined with revision here from October 29, 2004, two years ago (Friday of the week of the Sunday closest to October 26, Year Two), and from May 21, 2006 (the Sixth Sunday of Easter, Year Two):

Like the Parable of the Good Samaritan (Lk. 10:25-37) and the Parable of the Great Dinner (Lk. 14:15-24), Jesus’ Parable of the Rich Fool (Lk. 12:13-31) is presented in response to a question from a listener: a lawyer (10:25), someone waiting for his inheritance (11:13), or a dinner guest (14:15). In this case a member of the crowd says, “Teacher, tell my brother to divide the family inheritance (klēronomia) with me” (Lk. 12:13). Earlier in Luke Jesus responds to a lawyer’s question, “Teacher, what must I do to inherit eternal life?” (Lk. 10:25) with a question of his own. “What is written in the law? What do you read there?” (v. 26). The lawyer’s response points to the two greatest laws (citing Deut. 6:5 and Lev. 19:18), echoing words attributed to Jesus himself elsewhere (Mt. 22:34-40; Mk. 12:28-34). When Jesus commends him for his answer (Lk. 10:28), he follows up with another question, “And who is my neighbor?” (v. 29). Jesus then responds with the Parable of the Good Samaritan (10:29-37). In the present context the question about the “family inheritance” (Lk. 12:13) reminds us of the request of the Prodigal Son, “Father, give me the share of the property (that will belong to me (to epiballon meros tēs ousias)” (Lk. 15:12). (He cannot yet call it his “inheritance,” of course.).

In the Parable of the Rich Fool, the focus is on the man’s preoccupation with his material wealth, which crowds out any concern for spiritual values. This parable does not have a “Lazarus” character (cf. the Parable of the Rich Man and Lazarus (Lk. 16:9-31) to highlight the man’s lack of concern for those in need, who were probably all around him. But the parable is tailored to fit the questioner’s greed. In the continuation, Jesus tells his disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear” (Lk. 12:22), and continues with teaching about not being anxious (Lk. 12:22-32) which is included in Matthew’s Sermon on the Mount (Mt. 26:25-34). These passages on not worrying were discussed last Thursday (May 18).

Perhaps you will forgive me for inserting a joke. My father, a minister and teacher who died when I was young, used to preach on this passage. There was a preacher, he said, who was prone to exaggeration. His wife told him, I’m going to sit on the platform with you and if you exaggerate, I’m going to pull your coat tail. So, during the service, the preacher announced his sermon on the Rich Fool. As he told the story, he began to get excited. “The man said to himself, ‘I will pull down my barns and build larger ones’” (Lk. 12:18). “I will build big barns,” the preacher repeated, “big barns! The barns were really big, a mile long!” Then his wife pulled his coat tail. “And a foot wide.”

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. (Luke 12:22-31, NRSV)

The following comments on Luke 12:22-31are combined with revision here from October 29, 2004, two years ago (Friday of the week of the Sunday closest to October 26, Year Two), and October 30, 2005 (the Twenty-Fourth Sunday after Pentecost, Year One):

G. W. H. Lampe draws a lesson: the “teaching on God’s providential care implies detachment from worldly concerns and covetousness” (G. W. H. Lampe, Peake’s Commentary on the Bible, sec. 729c on Lk 12:15-21). “The necessary condition of the assurance of God’s providential care is that one should be seeking the Kingdom, which God will give to disciples” (Lampe on v. 30). This teaching on care and anxiety (vv. 22-34) has a parallel version in Matthew (Mt. 6:25-34, 19-21). For much of these passages, the verbal agreement is almost verbatim, more so in some respects in Greek. Matthew’s word “Gentiles” (Mt. 6:32) correctly translates ethnē, but the same word with the added phrase “of the world” (ethnē tou kosmou, Lk. 12:30) is correctly translated “nations [of the world].” Each Evangelist apparently had his audience in mind. If Matthew can apply Jesus’ advice not to be anxious because God “will clothe you” to a Jewish [i.e. not Gentile] audience, and Luke can apply it to “the nations of the world,” then we have the right to claim it for ourselves, don’t we? The following table compares the versions of this teaching on not being anxious in Matthew and in Luke:

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.

This passage 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
Friday (November 3, 2006)*
Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A., 1979	Daily Lectionary, Book of Common Worship, the Presbyterian Church in the U.S.A., 1993	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.
Friday AM Psalm 40, 54 PM Psalm 51 Ecclus. 34:1-8,18-22 Rev. 13:1-10 Luke 12:13-31 Richard Hooker: http://www.satucket.com/lectionary/RHooker.htm Psalm 37:3-6,32-33 or 19:7-11(12-14) 1 Corinthians 2:6-10,13-16; John 17:18-23	Morning: Psalm 84:1-12 Nahum 2:13-3:7 Revelation 13:1-10 Luke 12:13-31 Evening: Psalm 25:1-22	Morning Pss.: 84, 148 Nahum 2:13-3:7 Revelation 13:1-10 Luke 12:13-31 Evening Pss.: 25, 40
* Friday of the week of the Twenty-First Sunday after Pentecost