Nehemiah 1:1-11

Nehemiah’s Inquiry about Jerusalem

1:1 The words of Nehemiah son of Hacaliah. In the month of Chislev, in the twentieth year, while I was in Susa the capital, 2 one of my brothers, Hanani, came with certain men from Judah; and I asked them about the Jews that survived, those who had escaped the captivity, and about Jerusalem. 3 They replied, "The survivors there in the province who escaped captivity are in great trouble and shame; the wall of Jerusalem is broken down, and its gates have been destroyed by fire."

Nehemiah’s Prayer of Repentance for the People

4 When I heard these words I sat down and wept, and mourned for days, fasting and praying before the God of heaven. 5 I said, "O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments; 6 let your ear be attentive and your eyes open to hear the prayer of your servant that I now pray before you day and night for your servants, the people of Israel, confessing the sins of the people of Israel, which we have sinned against you. Both I and my family have sinned. 7 We have offended you deeply, failing to keep the commandments, the statutes, and the ordinances that you commanded your servant Moses. 8 Remember the word that you commanded your servant Moses, 'If you are unfaithful, I will scatter you among the peoples; 9 but if you return to me and keep my commandments and do them, though your outcasts are under the farthest skies, I will gather them from there and bring them to the place at which I have chosen to establish my name.' 10 They are your servants and your people, whom you redeemed by your great power and your strong hand. 11 O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight in revering your name. Give success to your servant today, and grant him mercy in the sight of this man!"

At the time, I was cupbearer to the king. (Nehemiah 1:1-11, NRSV)

Nehemiah, a Jew who is a palace servant of King Artaxerxes I, has opportunity to inquire “about the Jews that survived, those who had escaped the captivity, and about Jerusalem” when his brother Hanani and others come from Judah to Susa, the capital (Neh. 1:2). This visit is dated “in the month of Chislev,” that is, the ninth month, November/December, “in the twentieth year, “apparently of Artaxerxes I (465-424 BCE.), 445,” according to David J. A. Clines, HarperCollins Study Bible, rev. ed., 2006, on Neh. 1:1). But he adds that “ch. 2 is dated in the month Nisan (the first month) of the twentieth year; since the month Nisan does not follow Chislev, the year her in v. 1 is apparently an error for ‘nineteenth,’ i.e., 446” (Ibid.). “Susa,” he adds is “the winter residence of the Persian kings” (Ibid.). Tamara Cohn Eskenazi, however, explains differently. “The chronology of 1:1 (November-December [Chislev]) and 2:1 (March-April [Nissan]), both in the twentieth year, makes sense if Nehemiah’s reckoning begins the year in the fall, as in subsequent Judaism, rather than with the spring month of Nissan as in Ex. 12:2)” (NOAB, 3^rd ed., on Neh. 2:1).

Nehemiah gets an answer to his question. “The survivors there in the province who escaped captivity are in great trouble and shame; the wall of Jerusalem is broken down, and its gates have been destroyed by fire” (v. 3). At the time of this writing, revising earlier comments, we are reminded of severe fires last week in California, especially in and near San Diego. The earlier comments were written at at year of the devastating Tsunami in Asia, numerous tropical storms, devastating hurricanes, and other disasters such as the earthquakes in Pakistan. In such circumstances, we might be tempted to ask, Just how bad was their situation, really? But in their circumstances, the wall was protection from various threats to their way of life. We might compare their situation to the damaged levees of New Orleans, which in their own way failed to protect a way of life in the city. The rebuilding will, of course, take very different forms in the two situations, but both situations left people in despair. Mary Joan Winn Leith perhaps explains why Nehemiah was able to use considerable resources provided by the Persian Empire:

From an imperial perspective, Nehemiah’s job was to build a city wall and an imperial fortress (the citadel of the Temple, Neh. 2:8) just outside the city. The fortress and the fortifications of Jerusalem may have been part of the general Persian deployment of garrisons suggested in the archaeological record. The Persians did not encourage the building of walls in Levantine cities, probably considering them symbolic of civil independence; Samaria, for example, never had an urban wall system in the Persian period. The unusual nature of Nehemiah’s wall-building with the blessing of the great king is highlighted in the biblical narrative.

Explanations for the fortification of Jerusalem include the suggestions that the Persians were hoping to foster or to reward Judean loyalty. Alternatively, in a region where Persian control was threatened by international military adventurism, Jerusalem became an inland defensive city and possibly a new center for the collection and storage of imperial revenues (delivered in kind and not in coin before the late fifth century). (Mary Joan Winn Leith, “Israel among the Nations; the Persian Period,” in Michael D. Coogan, ed., The Oxford History of the Biblical World, 1998, pp. 410-411)

But, of course, what Artaxerxes had in mind may have been far different from what God had in mind, and from that for which Nehemiah prayed. He is in sorrow over the news of distress in Judah. “When I heard these words,” says Nehemiah, “I sat down and wept, and mourned for days, fasting and praying before the God of heaven” (Neh. 1:4). In a manner typical of Israelite prayers, Nehemiah reminds the LORD of his covenant with his people, and his steadfast love. “I said, ‘O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments’ ” (v. 5). But his prayer is particularly a prayer of repentance, confessing the sin of the people of Israel, including himself and his family. He says, “let your ear be attentive and your eyes open to hear the prayer of your servant that I now pray before you day and night for your servants, the people of Israel, confessing the sins of the people of Israel, which we have sinned against you. Both I and my family have sinned” (v. 6). He refers specifically to failure “to keep the commandments, the statutes, and the ordinances that you commanded your servant Moses” (v. 7). He is apparently well aware of the consequences for such failure as spelled out in Deuteronomy and hammered home by such prophets as Jeremiah. “Remember the word that you commanded your servant Moses”, he says; “'If you are unfaithful, I will scatter you among the peoples” (v. 8). But he is aware of the blessings promised for obedience in Deuteronomy, as well as the curses for disobedience. He continues, “but if you return to me and keep my commandments and do them, though your outcasts are under the farthest skies, I will gather them from there and bring them to the place at which I have chosen to establish my name” (v. 9). Clines refers here to “a free summary of Deut. 30:1-5” (op. cit., on Neh. 1:8-9). Nehemiah reminds the LORD–as if the LORD needed reminding!–that “They are your servants and your people, whom you redeemed by your great power and your strong hand” (v. 10). And he appeals to the LORD to be attentive to his prayer. “O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight in revering your name. Give success to your servant today, and grant him mercy in the sight of this man!” (v. 11a). On the words, “this man,” says Clines, “Nehemiah has not yet mentioned the name of his sovereign, but God is expected to know, and readers will soon be enlightened. Perhaps Nehemiah’s language gives a hint of how he regards him: he is a mere man” (on v. 11). The chapter, and today’s reading, closes with a brief comment, “At the time, I [Nehemiah] was cupbearer to the king [Artaxerxes I]” (v. 11b). Eskenazi says that the “cupbearer [was] a high royal courtier who sampled wine for quality and safety (see 2:1)” (op. cit., on Neh. 1:11). To that information, Clines adds, “As taster of the king’s wine and guard of the royal apartment, he would no doubt have great personal influence on the king’s decisions” (loc. cit.).

or Lamentations 2:16-22 (alternative reading, Presbyterian and Lutheran traditions)

Introductory comments on the Book of Lamentations were presented last week, on October 23 and 24, 2007 (Tuesday and Wednesday of last week), when the Old Testament readings were from Lamentations. The Presbyterian and Lutheran alternative readings for this week repeat these Lamentations selections and continue with three more, today, Friday and Saturday (Nov. 1-3, 2007).

Today’s passage begins with Jerusalem’s enemies gloating. “All your enemies / open (UcP!, pātsû) their mouths against you, / they hiss, they gnash their teeth, / they cry, ‘We have devoured her! / Ah, this is the day we longed for; / at last we have seen it!’ ” (Lam. 2:16). This verse should come after verse 17 (cf. BHS, apparatus for v. 16) according to the alphabetic acrostic pattern (cf. comments of October 23, last week). Verse 17 begins with, “The LORD has done (hW!f!, ‘āśāh) what he purposed, / he has carried out his threat (v. 17a, b). The Hebrew words included here in parentheses are the first words in their respective lines.

The lament admits that the LORD has punished Israel “as he ordained long ago, / he has demolished without pity; / he has made the enemy rejoice over you, / and exalted the mouth of your foes” (v. 17c, d, e, f). Further stanzas consider the destruction and desolation with amazement. “Let tears stream down like a torrent / day and night!” (v. 18c, d). “Look, O LORD, and consider! / To whom have you done this? / Should women eat their offspring, / the children they have borne? / Should priest and prophet be killed / in the sanctuary of the Lord?” (v. 20). According to Werner E. Lemke, revised by Kathleen O’Connor, “The horrors of cannibalism during severe famine are mentioned in traditional treaty curses and prophetic threats (see Lev. 26:29; Deut. 28:53-57; Jer. 19:9; Ezek. 5:10) and reported on at least some occasions (Lam. 4:10; 2 Kings 6:28-29)” (HarperCollins Study Bible, rev. ed., 2006, on Lam. 2:20). The enemy’s attack has decimated the people of Jerusalem. “The young and the old are lying / on the ground in the streets; / my young women and my young men / have fallen by the sword; / in the day of your anger you have killed them, / slaughtering without mercy” (v. 21). The LORD, says the poet, has invited Israel’s enemies to a banquet, but the main course is his own people! “You invited my enemies from all around / as if for a day of festival; / and on the day of the anger of the LORD / no one escaped or survived; / those whom I bore and reared / my enemy has destroyed” (v. 22).

Revelation 5:11-6:11

The Lamb is Worthy

11 Then I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, 12 singing with full voice,

"Worthy is the Lamb that was slaughtered

to receive power and wealth and wisdom and might

and honor and glory and blessing!"

13 Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing,

"To the one seated on the throne and to the Lamb

be blessing and honor and glory and might

forever and ever!"

14 And the four living creatures said, "Amen!" And the elders fell down and worshiped.

Seals One through Five

6:1 Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures call out, as with a voice of thunder, "Come!" 2 I looked, and there was a white horse! Its rider had a bow; a crown was given to him, and he came out conquering and to conquer.

3 When he opened the second seal, I heard the second living creature call out, "Come!" 4 And out came another horse, bright red; its rider was permitted to take peace from the earth, so that people would slaughter one another; and he was given a great sword.

5 When he opened the third seal, I heard the third living creature call out, "Come!" I looked, and there was a black horse! Its rider held a pair of scales in his hand, 6 and I heard what seemed to be a voice in the midst of the four living creatures saying, "A quart of wheat for a day's pay, and three quarts of barley for a day's pay, but do not damage the olive oil and the wine!"

7 When he opened the fourth seal, I heard the voice of the fourth living creature call out, "Come!" 8 I looked and there was a pale green horse! Its rider's name was Death, and Hades followed with him; they were given authority over a fourth of the earth, to kill with sword, famine, and pestilence, and by the wild animals of the earth.

9 When he opened the fifth seal, I saw under the altar the souls of those who had been slaughtered for the word of God and for the testimony they had given; 10 they cried out with a loud voice, "Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of the earth?" 11 They were each given a white robe and told to rest a little longer, until the number would be complete both of their fellow servants and of their brothers and sisters, who were soon to be killed as they themselves had been killed. (Revelation 5:11-6:11, NRSV)

The following comments are repeated here with editing and supplement from October 27, 2005 (Thursday in the week of the Sunday closest to October 26, Year One):

Yesterday’s reading closed with a “new song” of praise by the twenty-four elders in the heavenly throne room (Rev. 5:9-10). The song addresses “the Lamb” (5:6) as “worthy to take the scroll / and to open its seals” because “you were slaughtered and by your blood you ransomed for God / saints from every tribe and language and people and nation” (v. 9). These ransomed people have become “a kingdom of priests” (v. 10; cf. 1:6; Exod. 19:6; Isa. 61:6).

In today’s reading, a multitude of angels and heavenly beings join the singing of praise. John looks and hears “the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands” (Rev. 5:11). They were “singing with full voice, ‘Worthy is the Lamb that was slaughtered / to receive power and wealth and wisdom and might / and honor and glory and blessing!” (v. 12). And as if “myriads of myriads and thousands of thousands” were not enough, John hears “every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, ‘To the one seated on the throne and to the Lamb / be blessing and honor and glory and might / forever and ever!” (v. 13). The songs of praise conclude with an “Amen!” from “the four living creatures” as “the elders [fall] down and [worship]” (v. 14).

After this singing of praise to the Lamb, he begins to open the seals. The first four have been called “seals of destruction” (Jean-Pierre Ruiz, NOAB, 3^rd ed., on Rev. 6:1-8). When the Lamb opens the first seal, “one of the four living creatures [calls] out, as with a voice of thunder, ‘Come!’ ” (6:1). John then sees “a white horse! Its rider had a bow; a crown was given to him, and he came out conquering and to conquer” (v. 2). This pattern repeats itself three times as the Lamb opens the next three seals and the three other living creatures in turn call out “Come!” (vv. 3, 5, 7). When the second seal is opened, “out [comes] another horse, bright red; its rider . . . permitted to take peace from the earth,” with the result “that people would slaughter one another; and he was given a great sword” (v. 4). When the third seal is opened, “a black horse! and its rider emerge. The rider holds “a pair of scales in his hand” (v. 5), and John hears “what seemed to be a voice in the midst of the four living creatures saying, ‘A quart of wheat for a day’s pay, and three quarts of barley for a day’s pay, but do not damage the olive oil and the wine!” (v. 6). Ruiz calls these prices “exorbitant . . . because of war and famine,” and adds, “The prohibition against harming the olive oil and the wine (neither olive trees nor grape vines are newly planted each year) suggests that the famine is limited” (on v. 6). At the opening of the fourth seal, John sees “a pale green horse! Its rider’s name was Death, and Hades followed with him” (v. 8a). John adds that “they were given authority over a fourth of the earth, to kill with sword, famine, and pestilence, and by the wild animals of the earth” (v. 8b). In the comments on Zechariah 1:7-17 last Monday (Oct. 29, 2007), we noted that these “four horsemen of the Apocalypse” echo the symbolism there of the “red, white and sorrel horses” (Zech. 1:8; cf. the vision of four chariots, 6:1-8).

Ruiz calls the next three seals “seals of judgment” (on Rev. 6:9-8:11), but notes an interlude (7:1-17) “between the sixth and seventh seals (on 7:1-17). When the fifth seal is opened, John sees “under the altar the souls of those who had been slaughtered for the word of God and for the testimony they had given” (v. 9). These martyrs cry out for “divine justice and retribution” (Ruiz, on vv. 9-11): “Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of the earth?” (v. 10). According to David E. Aune, the “cry for vengeance by the murdered righteous [is] modeled after petitions for justice directed to a king (1 Macc. 6:22-27) or to God (2 Macc. 8:2-4)” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 6:10). In answer, the martyrs “were each given a white robe and told to rest a little longer, until the number would be complete both of their fellow servants and of their brothers and sisters, who were soon to be killed as they themselves had been killed” (v. 11).

Matthew 13:18-23

The Parable of the Sower Explained

18 "Hear then the parable of the sower. 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; 21 yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. 23 But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty. (Matthew 13:18-23, NRSV)

On May 23, 2006 (Tuesday in the week of the Sixth Sunday of Easter, Year Two), comments were repeated from October 27, 2005 (Thursday in the week of the Sunday closest to October 26, Year One). The comments here are essentially rewritten.

On Tuesday of this week (Oct. 30, 2007) the Gospel reading was Matthew’s version of the Parable of the Sower (Mt. 13:1-9; Mk. 4:1-9; Lk. 8:4-8; cf. also Gospel of Thomas 9). Yesterday, the reading was the section on the Purpose of Parables (Mt. 13:10-17; cf. Mk. 4:10-12; Lk. 8:9-10). Today the reading is the Interpretation of the Parable of the Sower (Mt. 13:18-23; cf. Mk. 4:13-20; Lk. 8:11-15). Parallel texts for the current reading are presented in the separate file, Interpretation of the Parable of the Sower.

As in the parable itself, Matthew follows Mark’s version rather closely, with some tendency to emphasize the religious or spiritual significance. For example, where Mark has Jesus say, “The sower sows the word (ton logon)” (Mk. 4:14), Matthew has, “When anyone hears the word of the kingdom and does not understand it” (Mt. 13:19a), combining an interpretation of what is sown with Jesus’ question, according to Mark, “Do you not understand this parable? Then how will you understand all the parables?” (Mk. 4:13). Matthew adds an interesting dimension to what is sown on the path. Mark has Jesus say, “Satan immediately comes and takes away the word that is sown in them” (Mk. 4:15b). In Matthew, Jesus says, “the evil one comes and snatches away what is sown in the heart (en tē kardia); this is what was sown on the path” (Mt. 13:19b). The added reference to the heart is also found in Luke: “then the devil comes and takes away the word from their hearts, so that they may not believe and be saved” (Lk. 8:12b); Luke alone describes the effect as not believing and being saved: “so that they may not believe and be saved” (hina mē pisteusantes sōthōsin).

As in the parable itself, the actual word “seed” (ho sporos) occurs only once in the three versions, and again, it is in Luke: “Now the parable is this: The seed (ho sporos) is the word (ho logos) of God” (Lk. 8:11). For the most part, the interpretation, as in the parable itself, uses pronouns, verbal expressions and interpretations to refer to “what is sown” or “what was sown” (Mt. 13:19, cf. vv. 20, 22, 23), or to “the word is sown” or “the word that is sown” (Mk. 4:15), compare “the ones sown” (v. 16), “those sown” (v. 18), “the ones sown” (v. 20). Luke, after stating plainly that “the seed is the word (ho logos, singular) of God” (Lk. 8:11), appears to refer in each instance to the people rather than the seed. “The ones (hoi de, masculine plural) on the path are those who have heard (hoi akousantes)” (v. 12a); “The ones (hoi de, masculine plural) on the rock” (v. 13a), “As for what (to de, neuter singular) fell among the thorns, these are the ones who (houtoi eisin hoi, masculine plural) hear” (v. 14a); and “But as for that (to de, neuter singular) in the good soil, these are the ones who (houtoi eisin hoi, masculine plural) . . .” (v. 15a). Clearly, the physical matter of the seeds or “what is sown” in the parable itself represents human beings and their response to Jesus’ proclamation of the word (ho logos). What prevents spiritual blessing and entrance into the kingdom is said to be, in the first instance, “the evil one” (Mt. 13:19), or “Satan” (Mk. 4:15), or “the devil” (Lk. 8:12), in each case representing “the birds” of the parable (Mt. 13:4; Mk. 4:4; Lk. 8:5). The persons represented by what fell on the rocky ground (Mt., Mk.) or the rock (Lk.) do not endure because “they have no root” (Mk. 8:17; cf. Mt. 13:21; Lk. 8:13). Those represented by what fell among thorns are choked by “the cares of the world, and the lure of wealth, and the desire for other things” (Mk. 4:19; cf. Mt. 13:22, omitting “the desire for other things”) or, as Luke has it, “the cares and riches and pleasures of life” (Lk. 8:14).

There are some, however, who according to Jesus interpretation, “hear the word (ton logon) and accept it and bear fruit” (Mk. 4:20; cf. Mt. 13:23), or, as Luke puts it, “who, when they hear the word (ton logon), hold it fast in an honest and good heart, and bear fruit with patient endurance” (Lk. 8:15). Luke clearly emphasizes their spiritual experience.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net