Friday, May 9
Ezekiel 20: This oracle, delivered on August 14, 591 B.C., was occasioned by an inquiry made to Ezekiel by a group of exiled Jewish elders, apparently undeterred by their earlier failure in 14:1-11.
So Ezekiel answers them: Beginning with Israel’s ancient sojourn in Egypt, prior to the Exodus, idolatry has been an abiding sin of God’s Chosen People. That rebellion against the Lord in Egypt was simply continued during the people’s wandering in the desert of Sinai. During both of those periods God spared His people, so that their enemies (and His) might not take comfort from their destruction.
Indeed, because Israel constantly violated the Lord’s ordinances, these ordinances proved not to be good for them, inasmuch as the very disobedience rendered the people morally worse (verses 23-26). (This is a motif, of course, that St. Paul will later develop in his Epistles: the futility of the Law to bring about salvation.) Then, even after their settlement in the Promised Land, the people continued their ancient infidelities.
Now, after all this, do these elders dare to come and “inquire of the Lord”? They are told that this inquiry amounts to a mockery. They have always known God’s will, yet they have decided to disobey it. Why should the Lord have anything further to say to them? (We should particularly observe here that, among the sins of Israel specifically named, child sacrifice is very prominent. Since the murder of unborn children is one of the most serious offenses of our own society, this oracle seems especially relevant today.)
Even after conveying this oracle, however, Ezekiel goes on in verses 32 to 44 to deliver a prophecy of Israel’s eventual restoration. Although Israel’s kings have brought the nation low, God is still Israel’s true king (20:33).
1 Samuel 2:1-21: Hannah’s prayer serves a significant purpose in the literary structure of the (originally one) Book of Samuel . Both the opening and closing scenes of that book have to do with worship. Thus, chapter 1 of First Samuel describes the regular pilgrimages that Elkanah’s family made to the ancient shrine at Shiloh, while the last chapter of Second Samuel finishes with David’s purchase of the site of the future temple at Jerusalem. At the beginning of the book, the Ark of the Covenant is in Shiloh, but, as the book ends, the Ark has been moved to the new site. Sacrifices are offered in each place, whether by the priest Eli or by David. In both places, likewise, there is a description of prayer; First Samuel starts with two prayers of Hannah, and Second Samuel closes with two prayers of David (24:10, 25).
Saturday, May 10
Ezekiel 21: The deep, very personal lamentation in this text will remind the reader of Ezekiel’s older contemporary, Jeremiah, who expressed very much the same sentiments during that decade immediately preceding the fall of Jerusalem in 586.
There are four oracles in this chapter (the first oracle actually beginning in 20:45), three of them against Jerusalem, and the fourth against the Ammonite capital of Rabbah (the present city Amman, capital of the modern country of Jordan). Even as Ezekiel speaks, the Babylonian army, with its “well polished sword,” is already on the march toward those two cities.
The imagery alternates between fire (particularly a forest fire, with Jerusalem being the timber) and sword, both images combined in that of the lightning.
The references to the “Negev” in the first oracle (20:45—21:7) should be understood simply as “the south,” which is often the case in Ezekiel. The invading army, marching from Babylon, did not go directly westward toward Jerusalem, a march through the Arabian Desert being quite prohibitive. Instead, it marched up and around the Fertile Crescent, following the course of the Mesopotamian and Syrian rivers, so that now it has turned southward, in the direction of the Negev Desert, tramping toward Jerusalem and Rabbah.
In the second oracle (verses 8-17) Ezekiel addresses the Babylonian sword itself, which is the instrument of God’s vindication. The Babylonians, though they are acting as God’s instrument in history, do not know this, no more than a sword recognizes who wields it.
The third oracle (verses 18-27), continuing the image of the Babylonian sword, portrays another of Ezekiel’s symbolic actions, which must be explained to those who witness it. It pantomimes a fork in the road; which city, Jerusalem or Rabbah, will Nebuchadnezzar strike first?
The final oracle (verses 28-32) addresses to Rabbah the same threats that have been spoken to Jerusalem.
Sunday, May 11
Ezekiel 22: This chapter contains three oracular prophecies, joined together by a common theme: ritual uncleanness, understood either literally or as a metaphor. Ezekiel, as a priest dedicated entirely to the correct worship of the true God, was particularly sensitive to this matter of cleanness, or purity, in both the sacrifice and the priest.
The first oracle (verses 1-16), directed against Jerusalem, is full of the imagery of blood, any flowing of which rendered a person ritually unclean. Blood is also, however, an image of violence.
The second oracle (verses 17-22) is directed against all unfaithful Israelites, who are described as dross (that is, metallic impurity), which God will clean away in the coming smelting process of His historical judgment. Ezekiel doubts that any true metal will be found once this process is complete.
The third oracle (verses 23-31) is against the Holy Land itself, which suffers uncleanness because of those who live there. These have defiled God’s land with bloodshed and other forms of impurity, rendering the land unholy and no longer fit to contain the Lord’s true worship.
1 Samuel 3:1-21: He was a mere boy when, shortly before 1050 BC, Samuel was taken to Shiloh, consecrated to God, and placed under the guidance of that shrine’s last priest, Eli (1 Samuel 1:24–28; 2:11,18–20). Shiloh had been a central shrine of Israel for about a century and a half, ever since Joshua fixed it as the meeting place of the twelve tribes (Joshua 18:1). It was from there that the tribal representatives went forth to survey the Promised Land, and back to Shiloh they returned to cast lots for the division of the land (18:8–10; 19:51).
During the ensuing period of Israel’s judges, 1200 to 1050, Shiloh remained a regular place of pilgrimage (Judges 21:19; 1 Samuel 1:3, 7). At some point during that period, the Ark of the Covenant, previously placed at Bethel (Judges 20:26–27), was moved to Shiloh. It was near the Ark, within the shrine, that the boy Samuel slept, at least sometimes (1 Samuel 3:3).
One such night, indeed, provided what is perhaps the best-known scene in Samuel’s life. Three times the sleeping lad, hearing his name called out in the night, rose and went to learn what Eli wanted of him.
Monday, May 12
Ezekiel 23: About to see the ruin of Jerusalem, the capital of Judah, Ezekiel thinks back to the year 722 B.C., when the Assyrians had destroyed Samaria, the capital of Israel. As Samaria fell then, so Jerusalem will fall now. How closely the two cases resembled one another, the prophet reflects, both cities unfaithful to God, like two loose women who could not be trusted. This comparison of the two cities is the basis of the long allegory that fills the present chapter.
Once again, Ezekiel traces the problem back to Egypt, where the Israelites first learned the seductions of idolatry (verse 3). Samaria, having handed herself over to Assyrian seductions, was finally destroyed by Assyria (verses 5-10). Jerusalem was worse, falling under the idolatrous sway of both Assyria and Babylon in turn (verses 11-18). In addition, as a final irony, Jerusalem was now turning once again to the gods of Egypt (verses 18-21), Ezekiel’s reference to King Zedekiah’s recent appeal to Egypt against the Babylonian overlord.
The various nations of the Fertile Crescent (verse 23), all now part of the Babylonian Empire, will attack Jerusalem from the north (verse 24). History, Ezekiel saw, was about to be repeated. Thus, in this chapter the prophet extends the metaphor of marital fidelity that was the theme of Chapter 16.
1 Samuel 4:1-22: Breaking off the story of Samuel, these next three chapters are devoted to the “exile” of the Ark of the Covenant: its capture on the battlefield (chapter 4), its “captivity” among the pagans in an alien land (chapter 5), and its return to the Chosen People (chapter 6). Since its important presence at the crossing of the Jordan and the Battle of Jericho (Joshua 6—8), the Ark has been little mentioned in the biblical narrative. Nor, apparently, has it always resided in the same place. We know that it was kept for a while at Bethel (Judges 27), and now we find it at Shiloh (3:3; 4:4).
These present chapters indicate how the Ark came to be at Kiriath Jearim (6:20—7:2), whence David will move it to Jerusalem in 2 Samuel 6. (The reference to the Ark in the Hebrew text of 1 Samuel 14:18 is surely wrong. With the Septuagint, we should read that passage as referring to the oracular “ephod.”)
Tuesday, May 13
Ezekiel 24: This chapter is constructed of two quite separate parts, the first being the allegorical oracle of a pot cooking on the fire, the second a prophecy and prophetic action connected with the death of Ezekiel’s wife.
The first oracle (verses 1-14) is dated on January 15, 588 B.C., the day that Nebuchadnezzar began the siege of Jerusalem. This siege is compared to the flames surrounding a pot until its contents are cooked. This pot is, of course, Jerusalem, where the long siege has begun. The rust on this metal pot, which is the same color as blood and is likened to blood, carries forward the image of dross from Chapter 22.
The second oracle (verses 15-27) is occasioned by the sudden death of Ezekiel’s wife. He is not the only biblical prophet whose “home life” becomes part of the prophetic message. Thus, Hosea is obliged to marry a prostitute as part of his prophetic vocation, both Hosea and Isaiah are told to give strange and symbolic names to their children, and Jeremiah is commanded to remain celibate as a witness to the imminent passing of the era.
In the case of Ezekiel, he is ordered not to mourn at the death of his wife, no matter how grieved he feels. He must then interpret this strange behavior to his neighbors, giving him the opportunity to explain why, in their concrete historical circumstances, it would be inappropriate for them to mourn, even though their hearts are broken. Thus, in his grief Ezekiel himself becomes a “sign” to the people who are soon to see their beloved city destroyed.
1 Samuel 5:1-12: The victorious Philistines now take the captured Ark of the Covenant and place it, as a votive offering, in the temple of their god, Dagon, in the city of Ashdod. Although they intended this ritual to signify the subjection of Israel’s God to Dagon, the latter does not fair well in the encounter (verses 1-5).
Dagon was a local Syrian divinity adopted by the Philistines on their arrival in the region, roughly 1200 B.C. Although the exact derivation of his name is disputed, it is generally agreed that Dagon was god of fertility, and local legend made him the father of Baal. He had more than one temple in the region (cf. Judges 16:23; 1 Chronicles 10:10). Jonathan Maccabaeus destroyed his temple at Ashdod in 147 B.C. (1 Maccabees 10:83-84; 11:4).
The details of this story—particularly Dagon’s hands—render it curiously similar to the account of the ravished and slain woman in Judges 19:22-29). When her body is found, the woman lies at the door of the house, with her hands on the threshold, similar to the hands of the prostrate Dagon. The woman is subsequently dismembered.
Wednesday, May 14
Ezekiel 25: Chapters 25 through 32 of Ezekiel contain oracles directed against the other nations with whom the Lord has reason to be displeased, Israel’s neighbors to the east and west (Chapter 25), the north (Chapters 26 to 28), and the south (Chapters 29 to 32). Chapter 25 is critical of the neighbors to the east (the Ammonites, Moabites, Edomites) and to the west (Philistines).
Those to the east are criticized in order, going from north to south. Since the oracles refer to the unseemly and unconscionable rejoicing of these nations at Jerusalem’s destruction, they should be dated no earlier than the summer of 586. Otherwise, the oracles in this chapter are not dated.
Oracles of this sort, scathing moral criticisms of Israel’s neighbors, go back to the earliest of Israel’s literary prophets, Amos, in the eighth century before Christ. Ezekiel’s references to the “people of the East,” who will punish these offending nations, may refer to the Babylonians, but the reference is perhaps more probably to the marauding Bedouin tribes that frequently attacked from the Arabian Desert.
1 Samuel 6:1-19: This chapter chronicles the return of the Ark to Israel and the aftermath of that return.
In view of the havoc an consternation caused among the Philistines, as described in the previous chapter, its captors determine to send the Ark back to Israel. Seven months of torture have proved quite enough (verse 1).
Sensing they are out of their depth, these political leaders of Philistia—the heads of the five cities—resolve to find a religious solution to their problem. They are wary. Accordingly, they seek the guidance of the local religious experts: priests and shamans (verse 2). We recall that Pharaoh sought the counsel of such men, back in the days when Moses was a problem.
The obvious parallel here is with the account in Exodus, according to which the Israelites, when Pharaoh finally compelled them to leave Egypt, took gold and jewelry with them (Exodus 3:21; 11:2; 12:35-36; Psalms 105 [104]:37). This parallel serves mainly to heighten the irony of jewelry shaped like hemorrhoids and mice.
Thursday, May 15
Ezekiel 26: The dating of this first oracle against the Phoenicians is obviously incomplete; it tells us the year (during the reign of Jehoiakin) and the day of the month, but not the month! Clearly the text has suffered in transmission. That is, some copyist made an error on this text when he transcribed it many centuries ago.
In spite of this circumstance, we can fix the date of this oracle fairly closely, at least within a month or two. Since it indicates that Jerusalem has already fallen (verse 2), we do have an earliest possible period, the summer of 586, when Jerusalem fell to the Babylonians. Nonetheless, we should bear in mind that the news of Jerusalem’s fall did not reach the exiles in Babylon until the following December (cf. 33:21). Therefore, we should date this text sometime shortly afterwards, between January and March of 585.
Tyre, an ancient capital of the seafaring merchant Phoenicians, was an island off the coast that we now know as Lebanon. The Phoenicians were of far greater mercantile and geopolitical stature than the little nations condemned in the previous chapter. The merchant ships and protecting navy plied all over the Mediterranean and adjoining seas. She placed her colonies (including Carthage) on every coast. Two thousand years before Vasco da Gama, Phoenician ships had passed through the Strait of Gibraltar, turned south, and explored the entire west coast of Africa, down to and around the cape.
Secure on its island, Tyre was not easily threatened by land attack, nor did the Babylonians have a navy on the Mediterranean. (Indeed, Tyre would not be successfully reduced by siege until 332, when Alexander the Great, having already dismissed his expensive mercenary navy, constructed a causeway to Tyre from the mainland, moving his army to besiege the city. That causeway has gradually accumulated a good deal of silt over the years, so that Tyre now sits on the end of a thin peninsula.)
Ezekiel’s complaint against Tyre is this: When Jerusalem fell in the summer of 586, the citizens of Tyre used the occasion to ask themselves a single question: “How can we make money from this situation?” Their reduction of a moral event to a purely economic concern was the substance of their sin.
Moral questions are always “of what sort”: right or wrong, true or false? Moral questions are qualitative. The Phoenicians, however, had become a “quantitative” people, interested only in “how much?” In due course, said Ezekiel, they will pay for it, and the price — the “how much?” — will be very dear.
Although Tyre did not weep for the fall of Jerusalem, other nations will certainly weep for the fall of Tyre. This is the first of several oracles against the Phoenicians, and St. John will later cite some of this material in the Book of Revelation, where he prophesies against the major military and economic power of his own time, Rome.
Friday, May 16
Ezekiel 27: This chapter continues the theme of Chapter 26. Ezekiel is told to “lament” as though Tyre had already fallen, because it most certainly will fall. Indeed, Ezekiel’s imagery of the fall of Tyre will be taken up in the New Testament to describe the final fall of the “world” itself, that “world” for which Jesus refused to pray (John 17:9), the immense geopolitical and economic empire of man and materialism in intellectual and moral rebellion against God. The final times themselves, then, are prefigured in the fall of Tyre.
A thousand industries and tens of thousands of farms depended on Tyre for their prosperity. Tyre drew the wood for its shipwrights from its native forests of Lebanon and from nearby Cyprus. The textile industry of Egypt and elsewhere supplied its sails. Its mariners were recruited from every coastal city of the Mediterranean, Adriatic, Black, and Aegean seas, and all the waterways from Sudan to India. Direct Phoenician trade held together a vast economic system that extended from the Persian Gulf to as far west as Cadiz (Tarshish) on the distant side of the Strait of Gibraltar. Thanks to Tyre and the Phoenician fleets, the coastal cities of southern Europe received the exports of Arabia and sub-Saharan Africa.
Fittingly, the fall of Tyre is likened to a shipwreck (27:27). When a ship sinks, all of its accumulated wealth is lost. So, when Tyre comes to ruin, it will mean economic disaster for all the many industries that depended on Phoenician shipping. Deeply affected by this catastrophe will be such places as Javan (Ionia, on the Aegean Sea—27:3), Put (Libya, in northern Africa—27:10), Lud (Lydia, in what is now the Turkish peninsula), and distant Persia at the other end of the Fertile Crescent. Because Phoenicia represents the financial unity of three continents, its collapse will have a devastating effect on masses of people who live far from Tyre.
1 Samuel 8:1-22: Here begins the chronicle of Israel’s transition to monarchy, framed between Samuel’s two antimonarchical warnings in chapters 8 and 12.
Israel’s movement to monarchy occurred around 1020 (some thirty years after the fall of Shiloh), and here again Samuel served as the bearer of bad news. Though his own instincts opposed the idea of kingship, regarding it at first as a rebellion against God’s covenant, it is possible that Samuel bore some of the blame for this development. His failure to discipline his sons, after all, was the immediate reason given for the need of a king (1 Samuel 8:1–5).
There is an irony here. Samuel himself had witnessed how Eli’s failure to discipline his sons had earlier led to the destruction of Shiloh (1 Samuel 2:12–17, 22–25). It is no small paradox that Samuel, ever the visionary of the future, should be suddenly confronted with déjà vu.
Israel’s demand for a king is based on a desire to be “like other nations.” That is to say, it is a rejection of the unique character imposed by Israel’s covenanted relationship to the Lord. Essential to that covenant was the understanding that Israel was not like the other nations: its government was based on a theological premise, not a political contract.
Wanting to be “like other nations” was part of Israel’s constant disposition to worship “other gods.” As a radically unfaithful sentiment, it was just the most recent act in a rebellion going back to the time of the desert wandering (verses 7-8; cf. 10:18-19; 12:12; Judges 8:22-23).