Day 102: The Death of Lazarus

Today's readings: John 10-12 and Proverbs 6:1-5.

I. John 10 begins with Jesus teaching that He is the Good Shepherd, that He will save the "sheep" (us), and for whom He willingly lays down His life and takes it up again. Again, the Jews tried to stone Him, but He was able to get away.

In the next chapter, we have perhaps the most dramatic of Jesus' miracles: the raising of Lazarus from the dead. Some witnesses told the Pharisees about this, and with the chief priests, they plotted to kill Jesus.

John 12 begins with Mary anointing Jesus with costly ointment, to which Judas Iscariot objected. When the crowds came to see Lazarus, whom Jesus had raised, the chief priests plotted to kill him, too. Jesus enters Jerusalem on a donkey, to the delight of the crowds on Palm Sunday. Later, Jesus speaks of His death, and some did not believe. The chapter ends with a summary of His teaching.

The BIY Companion, Vol I, notes:

As the "sheep" of Jesus' flock, we have an Enemy, who seeks to kill, steal, and destroy. But Jesus comes that we may have abundant life (see John 10:10). This is the Good News... With everything he says and does, Jesus shows that he cannot be just a holy man or prophet; he must be the divine Son of God. (p. 218)

II. Proverbs 6:1-5 is the first part of this proverb, warning young men not to ensnare themselves with pledges. Essentially, debts.

That's it for today!

Day 101: Signs and Wonders

Today's readings: John 7-9 and Proverbs 5:15-23.

I. John 7 describes the growing controversy about Jesus during the Feast of the Tabernacles. First, family members urged Him to go to Judea and show His wonders there but oddly didn't believe themselves. Next, Jesus goes to Jerusalem privately and teaches at the Temple, where folks debate over who He is. The Pharisees sent guards to arrest Him, but they failed. There is more debate, and Nicodemus urges a fair hearing before judgment.

In the next chapter, the controversy over Jesus grows. The Pharisees try to trip Him up by bringing an adulterous woman and saying that under the Law she should be stoned. He brilliantly deflects the challenge and saves her life, telling her to "go, and do not sin again." He gives one of the great "I Am" statements, and those who reject Him die in their sin, much to the Pharisees' chagrin. He tells those who do believe, "you will know the truth, and the truth will set you free." Some in the crowd object that they are descendants of Abraham and not slaves, but Jesus explains that they are slaves to sin and only He can free them. The debate grows, and Jesus makes one of the clearest claims of divinity, "before Abraham was, I AM." They seek to stone Him for blasphemy, but He leaves unharmed.

John 9 begins with the healing of a blind man who was born blind. This occurred on the Sabbath, which really irked the Pharisees. They conduct an investigation to discredit Him, but, though pressed, the healed man stands firm, declaring, "one thing I know, that though I was blind, now I see." He is cast out. Jesus finds the healed man, who confesses his belief and worships Him.

II. Proverbs 5:15-23 finishes out this proverb. The BIY Companion, Vol I, has some good commentary on this:

Proverbs 5 gives advice to a son about the kind of woman he should marry. It is also general advice regarding the kind of people with whom we should associate. We should spend time with those who have depth of character. As we see in the final verse of Proverbs 5, a person can die due to lack of discipline. (p. 216)

That's all for today!

Day 100: This Is My Body

Today's readings: John 4-6 and Proverbs 5:7-14.

I. John 4 has a really good story of Jesus and the Samaritan woman at the well and the healing of a government official's son in Capernaum.

In the next chapter, Jesus heals a paralytic man but is criticized for doing so on the Sabbath. He responds to them of His authority and witnesses to who He is.

John 6 has the miraculous feeding of the 5,000, Jesus walking on water, and the bread from heaven discourse (the Eucharist).

The BIY Companion, Vol I, has some good commentary on this last one:

Jesus makes it clear in John 6:51 that he is the living bread that has come down from heaven and that anyone who eats of this bread will live forever. Here, Jesus makes a connection with the Lamb of God. When the people ate the flesh of the lamb, they were given freedom and life - and if they eat the bread of heaven, which is his flesh, they will have freedom and life... For more than 1,500 years, every Christian believed in the Eucharist as the true Body and Blood of Christ. If this teaching is wrong, then every Christian was guilty of idolatry, and Catholics and Orthodox Christians are guilty of idolatry today. Recall how quickly God put a stop to the worship of the golden calf on Mount Sinai. Would God have allowed Christians to idolatrously worship mere bread and wine since the beginning of the Church? (p. 214)

II. Proverbs 5:7-14 is, as the Ignatius Bible notes (verse numbers removed):

Involvement with a "loose woman" ultimately brings social disgrace, financial loss, and painful regret. However, fidelity to one's "wife" brings opportunity for lasting happiness and love. The chapter combines practical advice with a marked esteem for marital chastity (CCC 2339, 2349). (p. 967-68)

That's it for today!

Day 99: The Word Became Flesh

 Today's readings: John 1-3 and Proverbs 5:1-6.

I. In the unexpected switch to the New Testament, we begin with perhaps my favorite Gospel. John 1 is one of the most pivotal chapters of the Bible: the Logos is God, fulfilling Scripture when He "became flesh and dwelt among us." John the Baptist "bore witness to Him," baptized Christ, which gives us one of the first theophanies in the New Testament, and the first Apostles were called by Him. 

In the next chapter, Jesus performs His first public miracle at a wedding in Cana upon the urging of Mary. In this, He revealed something of His divine authority and glory. Then He cleanses the Temple, driving out the traders and money-changers, telling them that "you shall not make my Father’s house a house of trade." In this, He showed His authority and zeal for proper worship. A sign is demanded from Him, which he replies, "Destroy this temple, and in three days I will raise it up" (meaning His body). 

John 3 has one of the most important conversations in Scripture. Nicodemus visits Jesus at night and is told how a person enters the Kingdom of God. Probably the most famous verse from the New Testament is given:

For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. (3:16)

John the Baptist notes about Jesus that "He must increase, but I must decrease."

The chapter ends by emphasizing that eternal life is found in Christ: "He who believes in the Son has eternal life."

The BIY Companion, Vol I, has some good commentary on this:

In its opening words, John's Gospel establishes Jesus' identity... Jesus is not just another prophet, healer, or wise teacher. He is the Word made flesh - the divine Son of God... When John the Baptist sees Jesus coming toward him, he exclaims: "Behold, the Lamb of God, who takes away the sin of the world" (John 1:29). To the Jews, a lamb is a sacrifice. Jesus is the Lamb who will be sacrificed on the Cross for the forgiveness of sins. He offers himself up to the Father on our behalf for our salvation... When Moses lifts up the bronze serpent in the wilderness, the sign of the people's sin becomes a sign of hope. (See Numbers 21.) This foreshadows Jesus lifted up on the Cross. The sign of sin and death becomes the sign of hope for all who believe in him. (p. 212)

II. Proverbs 5:1-6, we only have the first part of this. We see that, as the Ignatius Bible notes:

The dangers of adultery are contrasted with the delights of married life. (p. 967)

That's all for today!

Messiah Checkpoint #1: The Gospel of John

There are no readings today, but there is an introductory video to the next material with Fr. Mike Schmitz and Jeff Cavins. It seems rather odd to me that we are taking a break from the Old Testament narrative and jumping into the Fourth Gospel. Yet, that's the program, so I'm going with it and hopefully will understand this detour later.

The BIY Companion, Vol I, gives some good commentary on this "Messiah Checkpoint":

John shows that Jesus is the One who fulfills all of the prophecies and promises of the Old Testament. In Jesus, God "has a face" and dwells among his people. As Jesus says, "He who has seen me has seen the Father" (John 14:9). In the Old Testament, to see the face of God would result in death, but in his Son Jesus, God reveals himself completely and brings us into an intimate relationship with him. (p. 211)

That's all for today! 

Day 98: Israel Asks for a King

Today's readings: 1 Samuel 6-8 and Psalm 86.

I. 1 Samuel 6 recounts how the Philistines returned the Ark of the Covenant to Israel after suffering severe plagues while it was in their possession. They take two cows and a cart, putting the Ark atop it with a "guilt offering" to stave off the plagues that had ravaged them. They released the cows, who immediately headed back to Israel, specifically Beth Shemesh. The Israelites were overjoyed, of course, but unfortunately, some had "looked into the Ark" and were slain by the Lord for doing so.

In the next chapter, some men from Kiriath-Jearim took the Ark to Eleazar, who was consecrated to guard it. The Ark remained with him for 20 years. Samuel called Israel to repent of their wickedness, which they did. The Philistines, of course, saw this as an opportunity to attack, and they fell upon Israel. God, however, intervened, and Israel was victorious. After the battle, Samuel set up a memorial stone and assumed leadership as judge over the Israelites.

1 Samuel 8 describes how Samuel's sons were not like their father, engaging in sin. Israel called for a king to rule over them instead. That in itself wasn't a problem, but their motivation was "to be like other nations." Samuel was displeased and warned them of the problems of having a king, to no avail. He prayed to God, who granted the Israelites' request.

The BIY Companion, Vol I, has some good commentary on this:

We are told that Samuel is a good judge and prophet. His sons, though, turn out to be wicked. As Christians, we hear the expression that God has only children, not grandchildren. Every generation must choose to follow him as the Father... At the end of 1 Samuel, the people ask for a king. They want to be like other nations. God's plan was for him to be their King, yet they want a human king. (p. 208)

II. Psalm 86 is, as the Ignatius Bible notes (verse numbers removed):

A lament psalm. It begins with petitions for God's help, continues with a hymn of praise to God's greatness, and ends with further petitions for God's help. The Psalmist cries out to be rescued from ruthless men who seek his life. His prayer is fueled by the conviction that God is good (= attends to prayer and personal needs), merciful (= moved to pity by suffering and ready to forgive faults), and powerful (= more than capable of saving his people from trouble). Psalm 86 is the only psalm attributed to David in Book III of the Psalter. (p. 904)

That's it for today!

Day 97: Samuel's Prophecy

 Today's readings: 1 Samuel 3-5 and Psalm 150.

I. 1 Samuel 3 tells the story of God calling young Samuel while he was serving in the tabernacle under Eli the priest.

In the next chapter, it recounts Israel's defeat by the Philistines, the capture of the Ark of the Covenant, and the deaths of Eli and his sons as was foretold. It shows that God cannot be treated as a lucky charm, but service to Him requires more than religious objects and avails one nothing while living in disobedience.

1 Samuel 5 shows that even though the Philistines captured the Ark of the Covenant, God was not defeated. Instead, He demonstrates His power over the pagan god Dagon and over the Philistines themselves. Everywhere the Ark was sent by the Philistines, it suffered from plague as punishment. Ashdod, Gath, and Ekron all paid the price for Philistine arrogance in challenging God.

The BIY Companion, Vol I, has some good commentary on this:

The people of Israel treat the Ark as a weapon rather than a presence of the Lord himself. God cannot be manipulated. The Israelites are defeated by the Philistines because they try to use the Lord's Ark rather than relying on the Lord... Almighty God can fight his own battles. The battle he fights today is for you and for me. He invites us into his presence like Samuel so that he can fight for us. God calls us to repentance. If Eli had changed and corrected his sons Hophni and Phinehas, the story could have turned out differently. (p. 206)

II. Psalm 150 is, as the Ignatius Bible notes: 

A psalm of praise. It brings the Psalter to a resounding crescendo by inviting Temple musicians to lead the whole of creation in a symphony of praise. String, wind, and percussion instruments are all represented. Psalm 150 serves as a final doxology that concludes Book 5 of the Psalter (Pss 107-50) as well as the book as a whole (Pss 1-150). (p. 957)

That's all for today!

Day 96: Hannah's Prayer

Today's readings: 1 Samuel 1-2 and Psalm 149.

I. 1 Samuel 1 begins with introducing Hannah, the second wife of Elkanah. She had been barren and repeatedly mocked for that fact by the other wife. Yet, God heard her prayers and blessed her with the birth of Samuel, who was dedicated to Him and later became His prophet.

In the next chapter, Hannah gives a beautiful prayer/song of thanksgiving to God, reminiscent of the Magnificat much later. Young Samuel went to serve the Lord under Eli at Shiloh. Poor Eli has "worthless sons," though, who sinfully abused their own priestly offices. Samuel remains faithful, doing his duties with diligence and care. His mother would visit, and she was also blessed with more children. Eli rebukes his sons to no avail. At the end of the chapter, a "man of God" visits and gives a prophecy of judgment: Eli's priestly line would suffer and die prematurely. His sons would both die on the same day, and God would raise up a faithful priest to serve Him. 

The BIY Companion, Vol I, gives some commentary on this:

We will hear much about Eli, whose actions are not always exemplary... Instead of following through in disciplining his sons for their bad behavior, Eli just rebukes them and lets them be. As a result of Eli's negligence, the blessing will pass away from his family, as we will see. (p. 204)

II. Psalm 149 is, as the Ignatius Bible notes (verse numbers removed):

A psalm of praise that interweaves themes of worship and warfare. The faithful of Israel, called the "sons of Zion," sing praise to the Lord and express their readiness to serve the Lord, even by means of military action. (p. 957)

That's all for today!

Day 95: The Sin of Benjamin

Today's readings: Judges 19-21 and Psalm 148.

I. Judges 19 is an odd and disturbing story that shows how far Israel had fallen spiritually and morally during this period. It begins with a Levite having a dispute with his concubine, who leaves him to go to her father's house. After a bit, he goes after her to reconcile and is welcomed by the father, who delays his departure a few times (why, I don't know). Eventually, the Levite does leave, with his concubine. They stay in Gibeah, thinking that it would be safer than Jerusalem for the night. Unfortunately for them, they couldn't find anywhere to stay, and no one offered them hospitality (a big taboo in the Ancient World). An old man finally did and brought them to his house. In a scene reminiscent of Sodom in Genesis, some wicked men surrounded the house and demanded that the Levite be handed over so they could have their way with him. The old man refused, but then offered his own daughter and the concubine to them instead. The wicked men abuse them all night, and in the morning, the concubine falls dead at the doorway. This was bad enough, but now it gets even darker. The Levite takes her body home, carves it up into 12 pieces, and sends these remains throughout Israel to evoke outrage over what had happened.

Disturbing.

It worked though. In the next chapter, the other tribes of Israel attack the tribe of Benjamin for the atrocity at Gibeah. They demanded that the wicked men be handed over, but were refused. The Israelites seek God's guidance and then attack. They were defeated, consulted the Lord again, and then were victorious. Thousands died on both sides, and Gibeah was destroyed by fire. The wicked men should have been handed over, but instead they deemed tribal loyalty more important than justice. More tragically, Israel is spiritually compromised and tearing itself apart.

Judges 21 concludes the book with a sense of tragedy instead of triumph. The tribe of Benjamin was nearly wiped out in the civil war. Israel regretted the bloodshed but felt trapped by their rash oath to not give their daughters to any Benjaminites. To resolve the problem, they attacked Jabesh-Gilead, slew the men, and gave the 400 female survivors to the Benjaminites. To get the other 200 wives they needed for them, the Israelites abducted dancing young women at a festival in Shiloh. All the tribes return home.

Yeah, deeply compromised morally.

II. Psalm 148 is, as the Ignatius Bible notes (verse numbers removed):

A psalm of praise in which all creation is called to glorify God. The summons begins at the top of the created order with the angelic realm and works down from the sky above to the earth below, reaching to the depths of the sea. Living and nonliving creatures are participants in this cosmic chorus of praise. Israel, in particular, is the people whose mission is the worship of the one true God. Psalm 148 is one of the primary inspirations behind the Song of the Three Young Men in Dan 3:28-68. (p. 956)

That's it for today!

Day 94: Samson and Delilah

Today's readings: Judges 16-18 and Psalm 147.

I. Judges 16 recounts the final events in the life of Samson. He falls in love with another Philistine woman, this time Delilah. Unbeknownst to him, Delilah was bribe her to learn the secret of Samson's strength. He apparently doesn't fully trust her, so he misleads her three times, defeating Philistine soldiers who thought they had found out the secret. 

At this point in the story, I have to wonder just how smart Samson really is, or perhaps how much he was thinking with the "other head" instead of the one on his shoulders. First, she's a pagan from the enemy nation. He gets clear evidence of her betraying him three times, yet doesn't leave her. Samson wouldn't have known that she was being bribed, but her betrayals should have given him a clue. On the other hand, we all can be blinded by our sins and passions, so it's difficult not to feel for the guy since his weaknesses are still being shared around the world about 3,100 years later.

Back to the story. Samson finally tells Delilah the real secret, which she passes on to the Philistines, then he is captured, has his eyes gouged out, and is forced to grind grain in prison. The Philistines gather at the temple of their pagan god to celebrate Samson's capture. He repents and cries out to God, and pushes apart the temple's supporting pillars, causing the building to collapse. He dies and, by this act, kills more Philistines than all those during his life. 

In the next chapter, there is an odd story about a man named Micah who stole silver from his mother and returned it after hearing that she had put a curse on whoever took it. There seems to be confusion about the law at this time because she takes some of the silver to have a graven image made for the Lord. Micah has a private home shrine to household gods? He hires a Levite to be the priest for this shrine. It's all a bit confusing to me and strikes me as very superstitious behavior. It could be that the latter is partly what was meant in this verse:

In those days there was no king in Israel; every man did what was right in his own eyes. (Judg 17:6)

Judges 18 continues the story of Micah and shows that the chaos had spread throughout Israel. The Danites wanted new territory and sent out spies to look for it. Laish was deemed vulnerable, and they conquered it, renaming it for their tribe. On the way there, they stopped off at Micah's shrine and stole the images and valuable items, and persuaded the Levite priest to join them. He did. The chapter ends with a shrine being established in Dan to house the stolen images and with the Levite priest appointed.

II. Psalm 147 is, as the Ignatius Bible notes (verse numbers removed):

A psalm of praise. Four calls are issued to the covenant people under the names Jerusalem/Zion and Jacob/Israel. The Lord is worthy of lauds because he is the Builder, Protector, and Benefactor of the city and of people chosen by him. His care and attention to the natural world mirror his goodness to the nation of Israel... (p. 956)

That's all for today!

Day 93: Strengths and Weaknesses

Today's readings: Judges 12-15 and Psalm 146.

I. Judges 12 recounts the final events of the leadership of Jephthah and then briefly mentions three judges after him: Ibzan, Elon, and Abdon. Of course, there was violent intertribal rivalry, which plagued Jephthah to be sure before his death.

In the next chapter, we find the story of Samson, one of the most famous judges of Israel. His father, Manoah, and his wife both received an angelic visit telling them that they would bear a son who would be a Nazirite. The chapter concludes with the birth of Samson.

Judges 14 begins with Samson's marriage to a Philistine woman (mistake), his public career, and introduces the conflict between his divine calling and his own personal weaknesses. He was quite a character, what with slaying a lion, eating honey from its carcass, and killing Philistines to pay off a debt to others of their countrymen.

In today's last chapter, Samson has conflict with the Philistine rulers over Israel. First, his father-in-law had given away his wife to Samson's companion, offering a younger sister instead. He refused and, through some animal cruelty, destroyed Philistine fields with crops, vineyards, and olive groves. They were outraged and burned to death Samson's wife and father-in-law in retaliation. He slaughtered many of them in return, and after being handed over to the Philistines, killed many more with the "jawbone of an ass."

The BIY Companion, Vol I, has some good commentary on this:

Samson is not a particularly "good guy." He is a "hero" because he is strong, but he is not wise. He is consecrated, but he is not living a consecrated life... Though strong, Samson has many weaknesses, particularly his passions: his anger and lust will get him into trouble. Like Samson, we all have certain strengths and weaknesses. Rather than despairing about our weaknesses or dismissing them, we take them up to the Lord and ask him to heal us and purify us. We humbly ask him to help us so our weaknesses will not be our downfall, as they will be for Samson. (p. 198)

II. Psalm 146 is, as the Ignatius Bible notes (verse numbers removed):

A psalm of praise. It invites the covenant people to look for help, not in earthly aristocrats, but in the God of Jacob. Trust in princes is misplaced and bound to disappoint; but trust in the Lord is a firm basis for hope. He is the world's all-powerful Creator as well as its all-benevolent King, who helps those who are powerless to escape their plight, such as those who are poor, oppressed, hungry, imprisoned, blind, sojourning, widowed, and orphaned. (p. 955)

There is a lot of wisdom in this psalm. Every mortal ruler or politician will let us down, for they too are human and fallible, capable of sin like the rest of us. Our complete trust, therefore, is far better for the Infinite, with God alone. 

That's it for today!

Day 92: Jephthah's Vow

 Today's readings: Judges 9-11, Ruth 4, and Psalm 137.

I. Judges 9 tells the story of Abimelech, one of Gideon's sons, and describes his rise and fall as a ruler in Israel. He began his usurped reign by murdering his brothers, which reminds me of many Ottoman rulers who would seize the throne centuries later. Yet he missed one, the youngest: Jotham, who would curse Abimelech and Shechem for this murderous sin. God must have heard him, because rivalry between the two arose within 3 years. Shechem rebels, Abimelech destroys it, and finally, Abimelech was killed while laying siege to Thebez.

In the next chapter, we are first given two judges who arose: Tola and Jair, leaders of Israel for 45 years of relative stability. What happened next shouldn't be too surprising given the narrative to date: Israel fell into idolatry again. God allows them to be oppressed by the Ammonites and Philistines as punishment. When the Israelites call out to Him in distress, He delivers this rather biting line:

Go and cry to the gods whom you have chosen; let them deliver you in the time of your distress. (Judg 10:14)

Yet, when they repent and "serve the Lord," God "became indignant over the misery of Israel." The chapter ends with the forces of Israel's foes encamped at Gilead, while Israel was at Mizpah, wondering who would lead them in battle.

In Judges 11, the answer is found. Jephthah, who had been driven out by his brothers for being illegitimate, was nevertheless chosen to lead Israel's forces. He was victorious, but had made a rash vow to sacrifice the first thing that came out of the door of his house. I'm sure he was thinking it would be one of his animals, but it wasn't. His daughter, his only child, was the first out the door. She was sacrificed as per his thoughtless vow.

The BIY Companion, Vol I, agrees:

"Heroes" of the Bible can be good and strong in some ways but can also be foolish and unfaithful. This rash vow of Jephthah is an example to avoid. We always want to make wise promises to the Lord rather than acting rashly. God does not desire the death of the living but that all might have fullness of life. (p. 196)

II. Ruth 4 concludes this charming short story of Ruth and Boaz with redemption, marriage, and the birth of a child who becomes part of the lineage of David and ultimately Jesus Christ. Boaz redeems Ruth, the two marry, and they have a son, Obed. The book ends with the genealogy of David down through Obed.

III. Psalm 137 is, as the Ignatius Bible notes (verse numbers removed):

A lament psalm. Its setting is the Babylonian Exile in the sixth century B.C., when Jewish captives wept over the fall of Jerusalem and refused to sing songs of joyful praise at the behest of their captors. It ends with an imprecatory prayer in which the Psalmist expresses an intense desire for justice. His hope is that God's punishment on Zion's conquerors will equal the magnitude of the atrocities committed against its inhabitants. (p. 948) 

That's all for today!

Day 91: Gideon's Story

Today's readings: Judges 6-8, Ruth 3, and Psalm 135.

I. Judges 6 introduces Gideon, called by God during a period when Israel was being oppressed by Midian. Israel's plight was due to its sin against the Lord. Yet Gideon, who, in his own words, was from a clan that's "the weakest in Manasseh, and I am the least in my family," but was still called. This will happen again and again in Scripture, where God will use what the world considers weakest or lowest to do His bidding, as seen most clearly in the life of Jesus here on earth. That aspect is something I've always enjoyed. Gideon then took a bull, tore down his town's altar to Baal and the Asherah pole, built an altar to the Lord, and made a sacrifice to Him. The next morning, the townspeople were outraged, but Gideon's father defended him. The chapter ends with Gideon asking God for a sign that He will deliver Israel, which He grants.

In the next chapter, Gideon gathers an army of 32,000 to fight the Midianites and the Amalekites. Yet, God winnows Gideon's forces down to just 300 men by various methods. With this small force, Gideon attacks his enemies, who fled in terror. Two princes of Midian were captured and executed.

Judges 8 recounts how Gideon pursued two Midianite kings, routing their army again and capturing them. He also took revenge upon Sukkot and Penuel, who had refused food to his men. Then the Midianite kings were executed for killing his brothers. Gideon is offered the opportunity to rule over Israel, which he turns down. However, he falls into idolatry, whether intentionally or not, by fashioning an ephod out of captured gold. In his later years, Gideon subdues Midian, Israel enjoys peace for forty years, and he dies an honored man. Israel soon after, though, goes back to worshipping Baal instead of God and fails to show gratitude to Gideon's family.

II. Ruth 3 gives the climax of the story, with Naomi coming up with a plan for Ruth to seek marriage and protection from Boaz.

As the BIY Companion, Vol I, notes:

In Ruth 3, we see the "kinsman-redeemer" (goel) as a defined role in the life of Israel. If an Israelite falls into slavery, loses land, or is killed, a kinsman-redeemer will rescue him or her or ensure justice (see Lev 25:25, 25:48, Num 35). A kinsman-redeemer will also carry on the family name by marrying a childless widow (see Deut 25:5-10) - like Ruth. The role of the kinsman-redeemer is to buy people out of slavery. Through his passion, death, and resurrection, this is what Jesus has done. He has redeemed us from the slavery of death by dying and rising from the dead so that you and I can have eternal life. (p. 194)

Boaz acts as a kinsman-redeemer, a type of Christ foreshadowing His greater acts.

III. Psalm 135 is, as the Ignatius Bible notes (verse numbers removed): 

A psalm of praise. The Lord is worshipped for his sovereignty over the natural world and for his goodness toward Israel, evidenced by the election, deliverance, and victories given to his people in early biblical history. He is a God far superior to the idols of the nations, which are nothing but the lifeless creations of men. The psalm ends with invitations for the whole congregation to bless the Lord. (p. 946)

That's all for today!

Day 90: Ruth and Boaz

Today's readings: Judges 4-5, Ruth 2, and Psalm 134.

I. Judges 4 tells the story of Israel's deliverance from oppression through Deborah and Barak, and the defeat of the Canaanite commander Sisera. The end of this chapter reads a bit like Judith, in that Jael kills Sisera in his sleep, or perhaps the other way around. It's almost as if there were female Jewish assassins of the oppressors of Israel!

In the next chapter, we find the Song of Deborah, one of the oldest poetic passages in the Bible. It celebrates the victory over the Canaanites and praises God for delivering Israel. After the song, the chapter ends with this:

And the land had rest for forty years. (Judg 5:31)

A very violent, brutal time, but it does show that God can use unexpected instruments and rules over all creation.

II. Ruth 2 tells how God begins providing for Ruth and Naomi through the kindness of Boaz. It is fitting that Boaz's compassion will become ancestral to Jesus. He serves as a type or foreshadowing of Christ.

III. Psalm 134 is, as the Ignatius Bible notes:

A liturgy for nighttime prayer in the Temple. Continuing the theme of "blessing" from 133:3, it invites worshippers to bless the Lord in prayer (134:1-2) and invokes the Lord's blessings upon them in return (134:3). (p. 946)

That's it for today!

Day 89: Israel's Cycle of Disobedience

 Today's readings: Judges 1-3, Ruth 1, and Psalm 133.

I. Judges 1 describes the period after Joshua's death, when the tribes of Israel continued the conquest of Canaan but did not completely drive out its inhabitants. So, in other words, only partial obedience to God's commands which leads to many future troubles as a result.

The next chapter explains why Israel's situation deteriorates after Joshua's generation dies. It begins with a visit by the "Angel of the Lord," who reminded Israel of what God had done for them and His command to destroy all pagan idols. They wept, but they would soon fall into idolatry. The end of the chapter recounts how God raised up judges, who would repent enough to sway God's anger, but then fall back into idolatry upon the death of each one, leaving God angry with them.

Judges 3 begins the story of individual judges during this time, and recounts the pagan nations that Israel allowed to remain in the land. They fell into grave sin, and God withdrew His protection from them in punishment. They suffered calamities as a result. At the end of the chapter, Ehud and then Shamgar brought relief to Israel in God's name.

We have, as the BIY Companion, Vol I, puts it: "a cycle of disobedience, distress, repentance, the Lord's intervention with a redeemer, and renewal" (p. 190). This is actually seen throughout much of the Old Testament.

II. Ruth 1 begins a story that occurred during these troubled times. Elimelech, his wife Naomi, and his sons go to Moab when a famine strikes Bethlehem. He dies, as do his sons, after marrying Moabite women. Naomi returns to Bethlehem, releasing her daughters-in-law to remain in their homeland. Ruth refuses, giving the famous line:

Entreat me not to leave you or to return from following you; for where you go I will go, and where you lodge I will lodge; your people shall be my people, and your God my God. (Ruth 1:16)

The women arrive in Bethlehem, with Naomi bitter over what has happened to her. 

As the BIY Companion, Vol I, notes:

The story of Naomi and Ruth shows that only true worship of the Lord and belonging to his covenant matters in the end, not ethnic origin. When Ruth proclaims that "your God will be my God," she is essentially converting, becoming a member of the covenant. Through the line of Ruth will come David, as well as his descendant Jesus. So the Savior of the world comes from a woman who begins life as a Moabite but who dies in covenant with the Lord. (p. 190)

III. Psalm 133 is, as the Ignatius Bible notes:

A wisdom psalm. It compares the blessing of family unity to sacred oil running down from the head of the high priest onto his vestment and to dew coming down from the heights of Mt. Hermon to moisten the hills of Zion. (p. 945)

That's all for today!

Day 88: Joshua's Last Words to Israel

Today's readings: Joshua 22-24 and Psalm 132.

I. In Joshua 22, the tribes of Reuben, Gad, and the half-tribe of Manasseh are released by Joshua to return to their homes east of the Jordan River after helping the other Israelites conquer the Promised Land. They built a memorial altar to God by the Jordan River, which the others mistook for a rival altar for worship, violating God's commands. Because of this, they prepared for war, but peace was restored when it was explained that this was a witness to their faith in God, not a separate place for sacrifice. The zeal they have for God is good, but this episode shows how easily they can be led astray when misunderstandings arise.

The next chapter gives an exhortation by Joshua, years later and now an old man, to remain faithful to God and the covenant, warning that failing to do so would bring great calamity upon them in punishment.

Joshua 24 gives Joshua's final assembly of all Israel at Shechem and serves as the conclusion of the book. The mighty acts that God has done for Israel are first recounted, followed by Joshua challenging the people to choose whom they will serve: the pagan gods of their ancestors or the God of Israel. Israel chooses to serve God and renews the covenant with Him, and soon after Joshua dies at a 110 years old.

[A]s for me and my house, we will serve the Lord. (Josh 24:15)

II. Psalm 132 is, as the Ignatius Bible notes: 

A royal psalm. Its focus is twofold: (1) David's oath to find a permanent home for the Ark of the Covenant; and (2) God's oath to grant David an everlasting kingship over his people. These two halves of the psalm follow the story of David bringing the ark to Jerusalem (= 2 Sam 7). Solomon cited words closely resembling 132:8-10 when he dedicated the Temple (2 Chron 6:41-42). Psalm 132 is featured in the Church's liturgy as the responsorial psalm for the vigil of the Solemnity of the Assumption, reflecting the tradition that the ark is a type of Mary. (p. 944)

That's it for today!

Day 87: God Keeps His Promises

Today's readings: Joshua 19-21 and Psalm 131.

I. Oh no. Joshua 19 continues to give the areas allotted to the remaining tribes of Israel. Necessary to understand the history, but still a bit tedious.

The next chapter then describes the establishment of the Cities of Refuge, which God had commanded through Moses. This actually was more interesting to me as it shows the mercy of God.

Finally, Joshua 21 assigns some cities to the Levites, the tribe set apart for priestly and liturgical service. Unlike the other tribes, they didn't receive a territorial inheritance because God Himself was their inheritance. This shows that God cares for the well-being of his servants.

The BIY Companion, Vol I, notes:

These are more than just lists; they are historical records that touch on God's interaction with his people. The final lines today sum up the reason why all those tribes and places are presented: "The Lord gave them rest on every side just as he had sworn to their fathers; not one of all their enemies had withstood them ... Not one of all the good promises which the Lord had made to the house of Israel had failed" (Joshua 21:44-45). (p. 186)

II. Psalm 131 is, as the Ignatius Bible notes (verse numbers removed):

A psalm of trust. It advocates humility as the proper spirit of prayer and the way to inner peace. The Psalmist renounces pride, compares himself to a small child feeling safe in his mother's lap, and encourages the people of Israel to draw close to God in the same way. (p. 944)

That's it for today!

Day 86: The Real Presence of God

Today's readings: Joshua 15-18 and Psalm 130.

I. Joshua 15 lays out all the territory for the tribe of Judah, the tribe from which King David and ultimately Jesus Christ would come. This includes Hebron, which was given to Caleb.

In the next chapter, all the territory for the tribe of Ephraim is described.

Joshua 17 describes first the territory for the tribe of Manasseh. The tribe of Joseph objects to how small their territory was, given how large their tribe was, which Joshua resolved by giving them the "hill country" as well.

The final chapter for today describes the territories for the remaining tribes, giving more detail for that which was for the tribe of Benjamin. 

To be honest, these chapters were somewhat tedious, given that the significance of the area names is mostly unknown to me. However, as the BIY Companion, Vol I, puts it, "these were real names with real people" (p. 184). Or, to put it another way, it was important to people who would help form the bulk of the Scriptures that mean so much to us today. At the very least, it could help us understand something about what else we see in Scripture.

II. Psalm 130 is, as the Ignatius Bible notes (verse numbers removed):

A psalm of lament, traditionally known as the De Profundis (Latin, "from the depths"). It is the prayer of one who cries out to the Lord, waits for his forgiveness, and trusts that he will redeem his people. The nature of the Psalmist's sin is not specified; he simply expresses anguish over the spiritual distance that sin has created between him and God. Psalm 130 is one of the seven penitential psalms enumerated by Christian tradition... (p. 944)

That's all for today! 

Day 85: Fighting for Each Other

 Today's readings: Joshua 12-14 and Psalm 129.

I. Joshua 12 gives a record of the victories of the Israelites and lists the kings they defeated while taking possession of the Promised Land.

In the next chapter, the conquered areas of the Promised Land were divided among the tribes of Israel. It begins with an acknowledgement that some areas remain to be conquered, like the area controlled by the Philistines, but God promises that He will "drive them out from before the people of Israel."

Finally, in Joshua 14, the formal distribution of the Promised Land west of the Jordan begins. To Caleb, an old man at 85 but still vigorous, Hebron was given for his faithfulness to God.

The chapter ends with the line, "And the land had rest from war."

The BIY Companion, Vol I, has some commentary on this:

God actually commands war, which can be difficult to understand. Why is this warfare so violent and brutal? As we read in Numbers, it is because God knows that his holy people are going to be tempted to live as the people around them. God has a plan for the Chosen People, and he knows that if they simply try to coexist with the pagan nations around them, they will not fulfill it... God has revealed that this is a limited engagement with just the people of Canaan. Ultimately, God seeks the reconciliation - not the destruction - of all people. (p. 182)

II. Psalm 129 is, as the Ignatius Bible notes:

A thanksgiving psalm. It bemoans Israel's history of suffering and prays for the humiliation of its oppressors. The covenant people have long borne the hostility of the world, and yet the Lord has proven himself "righteous" by preserving them from annihilation. After acknowledging this divine protection, the speaker prays for God's justice against those who "hate Zion". (p. 943)

That's it for today!

Day 84: The Sun Stands Still

 Today's readings: Joshua 10-11 and Psalm 128.

I. Joshua 10 recounts several major events during Israel's conquest of Canaan. First, the king of Jerusalem forms an alliance with other local kings, all of whom fear Israel after their victories at Jericho and Ai, as well as the pacification of Gibeon. Because of this, they decide to attack Gibeon to remove them as Israel's ally, who appeal for help to Joshua. He and Israelite forces come and, through God's intervention, especially the stunning miracle when the "sun stood still," crush the coalition of Canaanite kings. Their armies are routed, and the kings themselves are all captured and hanged. Then, Joshua leads a series of victories against several southern Canaanite cities. The chapter ends with much of southern Canaan conquered, "because the Lord God of Israel fought for Israel."

In the next chapter, Israel defeats a large northern coalition of Canaanite kings, concluding the major military phase of the conquest under Joshua, though there would be more fighting later.

The BIY Companion, Vol I, comments on the great miracle of the sun:

Good science and good faith can never contradict one another because both are in pursuit of truth. Truth can never contradict truth. Some hold that the description in Joshua is a description of a day when the sun actually stands still... This is absolutely possible. It would be a supernatural miracle. God can do miracles. We also recognize that the Bible sometimes uses figures of speech or poetic language. The symbolic meaning here could be that the victory of the Israelites is like a battle that has gone on for two days... The last line of Joshua 11 says, "And the land had rest from war." That is what God wants for all of us. (p. 180)

Personally, I view this event as a literal miracle. It's not important to me, though, if someone views it more poetically. We shall find out for sure one day...

II. Psalm 128 is, as the Ignatius Bible notes (verse numbers removed):

A wisdom psalm. It declares that the "fear of the Lord" brings divine blessings upon one's farm and family. These are manifest in fields that produce a rich harvest and in a fruitful wife who bears many children. Beyond families that flourish, the Psalmist prays that Jerusalem and Israel will thrive in God's peace for generations to come. (p. 943)

That's it for today!

Day 83: The Gibeonite Trickery

Today's readings: Joshua 8-9 and Psalm 126.

I. Joshua 8 recounts Israel's victory over the city of Ai after their earlier defeat, now that the sin of Achan had been dealt with. The king of Ai is captured and executed, and unlike at Jericho, Israel is permitted to take the plunder from the city that was utterly destroyed. After the victory, Joshua then constructed an altar on Mount Ebal and made sacrifices to God. All of the Law of Moses was then read to Israel.

In the next chapter, the surrounding kings hear of Israel's victories at Jericho and Ai and unite in fear to fight against Israel. That is, except for the inhabitants of Gibeon. They cleverly tricked Joshua and were spared, but only by agreeing to become their servants (slaves?).

Through trickery, the Gibeonites became joined with the Israelites. As the BIY Companion, Vol I, notes:

The Gibeonites, then, are brought into the story of salvation "sideways" - in an imperfect way. Later, Gibeon becomes the place where the Ark of the Covenant stays for a time in the days of David. God does great things with the people of Gibeon as they enter more deeply into a relationship with him through Israel. (p. 178)

II. Psalm 126 is, as the Ignatius Bible notes (verse numbers removed):

A prayer for the full restoration of Israel. The Jews who returned from the Babylonian Exile celebrate that God has graciously reestablished them in the land of Israel; at the same time, the returnees pray that God will complete the work of gathering all the exiles of Israel back to their homeland, since a majority of the twelve tribes were still living in dispersion among the nations. The exiles who returned from Babylon were among those taken captive from Judah in 605, 597, and 586 B.C. (p. 942)

That's all for today!