Homily: Tuesday, 2nd Week in Ordinary Time - Year 2

Readings: 1 Sam 16:1-13 • Psalm 89 • : Mk 2:23-28

What a wonderful Gospel passage, where Mark clearly shows the New Testament fulfilling the Old. 

Mark tells us that Jesus and the disciples were walking through a wheat field on the Sabbath; and as they walked the disciples picked the heads of grain and ate them.

Several places in Exodus, Leviticus, and Deuteronomy apply here. In fact, the Law allows the gleaning, or picking grain from another’s field [Dt 23:25], but only with your hand. Pick just enough to satisfy your hunger. You can’t roll through someone else’s field with a combine. Then there are the Ten Commandments, requiring the observation of the Sabbath day by doing no work [Ex 20:10; Dt 5:12-15].

The Pharisees, of course, were shadowing Jesus, intent on finding fault, so they challenged Him, asking why His disciples were violating the Law. As usual, they interpreted the Law narrowly, but Jesus, as usual, turned the tables on them.

Jesus began by criticizing their ignorance of Scripture: “Have you not read what David did…?” Here He referred to the 1^st Book of Samuel. David and his companions were fleeing King Saul. Hungry, David approached the priests of the sanctuary at Nob and requested bread. But the only bread available was the Bread of the Presence, which, by Law, was reserved for priests alone [Lev 24:9]. But Abiathar, the high priest, gave the bread to David. In his anger, Saul later slaughtered the priests at Nob, not because he thought they had violated the Law, but because they had helped David.

Jesus uses this event to explain the true meaning of the Sabbath, that the letter of the Law is not more important than helping those in real need. The letter of the Law might be violated, but not the good the Law intends. Jesus summed it up:

“The Sabbath was made for man, not man for the Sabbath” [Mk 2:27].

God instituted the Sabbath, Jesus reminded the Pharisees, not for its own sake, but for our benefit. For Jesus the deepest intention of the Law is not to bind us but to set us free. How did He put it? The truth will set you free. When you think about it, this isn’t surprising. Surely God wants to set you and me free: our freedom is God's gift. Did not Jesus come “to set captives free” (Lk 4:18)?

And then Our Lord said something remarkable:

“The Son of Man is Lord of the Sabbath” [Lk 6:5].

Mark doesn’t reveal the Pharisees’ reaction to these words, but they must have been horrified. For them this was blasphemy. Using the Messianic title “Son of Man” was bad enough, but He also claimed the divine title, “Lord of the Sabbath.” Yes, Jesus in effect proclaimed His divinity, as He who gave the Law to Israel, the Lord of the Sabbath, with authority over the Law, over creation.

In our first reading from 1 Samuel, we encounter the young David, a shepherd, the seventh and least likely of Jesse’s sons. And yet, he is God’s choice. He will become the greatest of the kings of God’s People, and a type of Jesus Himself.

This is the David Jesus praises to the Pharisees who have conveniently forgotten the true meaning of God’s Law, the David who act points a thousand years ahead to the Lord of the Sabbath.

Perhaps, you and I should consider how we celebrate the Sabbath, the day on which we proclaim Jesus’ glorious Resurrection. Other than taking part in a vigil or Sunday Mass, what do we do to keep the day holy? Is it just another day to spend on the golf course, or in front of the TV?

Or do we take time to help those who are far from free, perhaps the lonely, the homebound neighbor with no family and few friends, someone who yearns for a visit and for words of kindness.

And like the disciples, do we also take some time to walk with Jesus, to talk with Jesus, to pray with Jesus on the day He has declared holy?

  

COVID-19 Bible Study Reflection #4: Divine Mercy

Originally written on April 21, the following is the fourth of my weekly COVID-19 updates sent out to the participants in our parish's Bible Study program. 

The other day I was asked to transform these updates into talks and make video recordings of each. Yesterday, with the help of our wonderful A/V folks, we recorded all four. I expect they will soon be posted on the parish website. I'm not certain, but I believe they will be posted individually, perhaps one per week over a series of weeks. I'll post the details here on this blog once I have them.

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As we make our way through this challenging time, it’s easy to become focused solely on the pandemic. All those news conferences, the steady stream of statistics, the hourly statements of physicians, researchers, politicians, and media “experts” have left us numb. Shut up in our homes, inundated by all this virus information, we can forget that life and death, beyond the virus, continue. Let me explain. 

So far, and this will likely change, I have lost no relatives or close friends as a result of this virus. This is not to belittle the many lives that have been lost, or the many others who have become seriously ill. It is simply a fact. 

But in the past few weeks, I have lost several friends whose deaths were completely unrelated to the coronavirus. One succumbed after a long battle with cancer, another died as a result of a massive stroke, and a third from the effects of MS.

David Lyons, Jr.

But then, just yesterday, I read of the murder of a young man, David Lyons, a senior at South Sumter High School. He was gunned down in broad daylight in the streets of Wildwood, just a few blocks from the Wildwood Soup Kitchen where Diane and I have volunteered for 16 years.

It was there, in the soup kitchen, where we met first David a few years ago. He came to volunteer for a while and joined our Thursday team doing whatever was asked of him. A bright and likeable young man, we all thought the world of him. His loss has affected us deeply. We pray for his soul, for his family, and trust that those responsible for his death will be brought to justice.

Yes, indeed, life and death continue, as does God’s love for His people. This, too, sometimes escapes us when we are surrounded by so much tragedy. But now, in the midst of the Easter season, we are also reminded of God’s great gift to the world: His Divine Mercy. 

On April 19, the Second Sunday of Easter, we celebrated Divine Mercy Sunday, and I know many of you have been praying the Divine Mercy chaplet daily. This is a good thing to do, and I encourage you to continue. The other day, reading a few pages of St. Faustina’s Diary, I came across these words of Jesus:

“You are to show mercy to your neighbors always and everywhere. You must not shrink from this or try to absolve yourself from it" [Diary, 742].

Meditating on this command from Jesus, I couldn't help but recollect all those times when I have been less than merciful, those times when I looked the other way rather than confronting another's need head-on. Sadly, there were far too many instances, too many to count.

There's nothing new about this command; indeed, if it were new, we would have every right to suspect the validity of the visions and private revelations experienced by St. Faustina. True private revelation can do nothing but confirm and reinforce divine revelation as found in sacred scripture and apostolic tradition. And, of course, this same plea to mercy is stated explicitly in the Gospel: 

"Blessed are the merciful, for they will be shown mercy" [Mt 5:7].

We encounter this in greater detail when Jesus depicts the final judgment we will all experience [See Mt 25:31-46], a judgment focused on the mercy we have extended to each other.

As I reflected on Jesus' command, and on my own failure to obey it fully, I came to realize how grateful I am that we have a merciful, forgiving God, one who willingly forgives and forgets the sins of the repentant. In other words, our personal failure to extend mercy to others can be overcome by God's infinite mercy when we come to Him in true repentance. Without this gift of mercy and forgiveness none of us would be saved.

Whenever I become discouraged by my own failures, I turn to the Bible where we encounter not only the sins of those especially chosen by God, but also God’s mercy and forgiveness. Indeed, it’s the very humanity of those described in the Bible that convinces us of the truth of what we read. 

The lives of the patriarchs revealed in Genesis, for example, are what separate the Old Testament from the historical and spiritual writings of other ancient peoples. In the writings of other cultures, the failures and sinfulness of their human leaders rarely arise. According to most chronicles, the ancient kings and pharaohs, the priests and sages, were all near-perfect beings. They won every battle, they were always wise and just, and their children were perfect mirror images of themselves.

Among the ancients the only place we'll ever encounter two sons like Jacob and Esau is exactly where we find them, in the Bible: one, along with their mother, conniving and deceitful, and the other arrogant and foolish. And yet Jacob, with all his blemishes and sins, is one of the great patriarchs of our Judeo-Christian tradition.

Perhaps Jacob’s sons offer us one of the best examples of sinfulness in need of mercy and forgiveness, when out of envy they plan the murder of their brother, Joseph, and eventually sell him into slavery [Gen 37]. 

Joseph Sold into Slavery by His Brothers

We encounter this again and again. Consider David, the great king who also happened to be an adulterer and murderer [2 Sam 11]. David’s son, King Solomon, who neglected God's gift of wisdom, became enamored of foreign women (quite a few of them, actually), and turned to idolatry [1 Kgs 11]. And remarkably, these two kings, perhaps along with Hezekiah, Josiah, and a few others, were probably the best of the bunch.

So…What are we to think?

Well, in truth, we should thank God for the gift of the flawed men and women who fill the pages of God's Word; for what a gift they are to us! In these broken, oh-so-human lives we come face to face with God's enduring forgiveness. We come face to face with God's mercy.

If you worry about your family being mildly dysfunctional, just take a closer look at Abraham's, or Isaac's, or Jacob's. Despite all their problems, all their sinfulness, God's mercy just overflows into their lives. And God wants to shower you and those you love with that same outpouring of mercy.

Brothers and sisters, without God's mercy, we would be - what's the best word? ...We would be doomed! 

Without God's mercy our sins would overwhelm us. 

Without God's mercy, there would be no Incarnation, no redemptive sacrifice on the Cross, no Resurrection to offer us the hope of eternal life. 

Without God's mercy there is no salvation; for the Incarnation is the supreme act of mercy, the supreme act of our merciful, loving God.

He becomes one of us, He lives with us, He teaches us, He forgives us, He heals us, He loves us, and He suffers and dies for us. He does all of this for our salvation. He does all of this so we can be healed. That's right. Without God's mercy there can be no healing. And we are all, every single one of us, in need of healing, aren't we?

What about you? 

Are you in pain, physical pain, the kind that can scream at you, causing you to question God's love?

Do you suffer from illness, one of those devastating, fear-laden illnesses that makes prayer so very hard?

Have you been attacked by depression, or another spirit-draining affliction that seems to attack your very humanity?

Perhaps you are faced with a combination of many things, some little, some not so little, that overwhelm you and your ability to deal with them?

Or maybe you are simply afraid, afraid of the future, afraid of the unknown, afraid of death, and need the consolation of the gift of faith.

What kind of healing do you seek?

But what about the healing you actually need?

When we place ourselves at the foot of the Cross, when we look up at our crucified Lord, do we tear open our very being, do we rend our hearts exposing all to His merciful gaze? Do we come to Him, ready to die to self and sin? Looking at Him, do we find ourselves completely overwhelmed by this incomprehensible act of divine merciful love?

You see, brothers and sisters, I don't know the fulness of God’s plan for me, and I certainly don’t know God's plan for you...and neither do you. But I do know what He wants of both you and me.

He wants you, He wants me, He wants every single one of us to come to Him, to abandon ourselves to Him, to allow His will to move within our lives. 

But it's never easy to set aside our own willfulness and abandon ourselves to God's will. When our wills dominate, we end up broken; and yet it's through that brokenness that God call to us. This is another of the paradoxes surrounding God’s love. God knows when our need for His mercy, for His healing touch, is greatest.

At some point, though, we will all be broken physically, broken beyond repair. As St. Paul reminds us, our mortal bodies are just temporary dwellings:

“For we know that if our earthly dwelling, a tent, should be destroyed, we have a building from God, a dwelling not made with hands, eternal in heaven. For in this tent we groan, longing to be further clothed with our heavenly habitation” [2 Cor 5 :1-2].

But, in the meantime, struggling through the trials of this life, we can easily slide into a kind of despair, thinking we're not deserving of God's mercy. We become like Peter who, when he suddenly comprehended the gulf between his sinfulness and God's greatness, could only say:

"Depart from me, O Lord, for I am a sinful man" [Lk 5:8].

But Jesus didn't depart, did He? In fact, it was then, at that very moment, that Jesus called Peter and the others to be Apostles, to be sent into the world, to be fishers of men.

So many, fully aware of their sinfulness, came to Jesus seeking healing; and there were others, sinful and repentant, whom Jesus actually seemed to seek out. 

Consider, for example, the woman caught in adultery whom Jesus saved from the mob of scribes and Pharisees that had planned to stone her to death. Once Jesus had turned the mob away, He said little to the woman. Their conversation was brief:

Then Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?” She replied, “No one, sir.” Then Jesus said, “Neither do I condemn you. Go, and do not sin again.” [Jn 8:10-11]

Knowing her heart, Jesus sees both her repentance and her thankfulness, and so extends His forgiveness, His mercy. On her part, she is called to change her life by following His command: “…do not sin again.”

Neither do I condemn you...

Here we see Jesus fulfilling the Law through the application of Divine Mercy. The disciples come to understand what Jesus meant when he began His ministry with the words:

“This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel” [Mk 1:15].

I’ve always liked that seemingly odd Gospel passage from Matthew when the disciples of John the Baptist question Jesus about fasting. It’s a brief passage:

Then the disciples of John approached him and said, “Why do we and the Pharisees fast, but your disciples do not fast?” Jesus answered them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. No one patches an old cloak with a piece of unshrunken cloth, for its fullness pulls away from the cloak and the tear gets worse. People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved” [Mt 9:14-17].

It’s an interesting passage, isn’t it? It’s really not so much about fasting as it is about the New Covenant that Jesus makes with us, “the time of fulfillment.” This New Covenant is not simply a patchwork on the old covenant; it's not old wine poured into old wineskins.

No, Jesus offers us to something wonderfully new, and He demands something new from us. He calls us to “repent” of our sinfulness, to “Go, and do not sin again.”

But there is more, much more. This newness is also the Gospel, the command to love God and to love each other as we love ourselves. That's right, brothers and sisters, we're to look beyond ourselves, to die to self and sin and live for the other. And we're to do all this even in the midst of hurt and grief and illness and pain, even in the midst of a pandemic that has turned our world upside-down.

Just as He called Peter and the Apostles, Jesus calls us in our brokenness. He calls us when illness and fear seem to overwhelm us. And He calls us in our sinfulness when our flaws are most apparent. It's then that our need for His mercy is greatest.

Flannery O'Connor

Among my favorite writers is Flannery O'Connor, who wrote so many wonderful stories of sinfulness and repentance, of forgiveness and mercy, and of redemption. A Georgia girl, she died in her late thirties due to complications resulting from lupus. It was a battle that lasted her entire adult life. While in the midst of all her suffering, she wrote some remarkable words in a letter to a friend:

"I have never been anywhere but sick. In a sense sickness is a place, a very instructive place, and it's always a place where there's no company, where nobody can follow. Sickness before death is a very appropriate thing and I think those who don't have it miss one of God's mercies" [The Habit of Being].

Have you ever thought of the afflictions of your life, of your need for healing, as a mercy? I know I never had. With the exception of appendicitis at the age of ten, my only serious illness was in my infancy, so I it’s hard for me to comprehend fully what Flannery O'Connor meant by those words. 


But our Lord certainly understands, for He reminds us always that fear has no place in the Christian's heart. And so, again, when we suffer, when we turn to God in prayer, what are we to do?

Joyce Kilmer

I really believe the first thing we should do is thank Him. 

Joyce Kilmer, the Catholic poet, and another of my favorites, was struck down by a sniper's bullet during World War One. But in the midst of his wartime experience, in the midst of the destruction and devastation and death in the trenches, he wrote a little poem called "Thanksgiving." 

     The roar of the world in my ears.
     Thank God for the roar of the world!
     Thank God for the mighty tide of fears
     Against me always hurled!

     Thank God for the bitter and ceaseless strife,
     And the sting of His chastening rod!
     Thank God for the stress and the pain of life,
     And Oh, thank God for God!

Brothers and sisters, that's exactly what we must do: just thank God for everything. 

Thank God for the joys and the pains of our lives. They are all gifts, even when they are beyond our understanding. 

Thank God for His Divine Mercy, for without it we would have no hope.

Yes, thank God for life itself. 

Then, today and every day, we can let Him focus on the healing. After all, He's pretty good at it.

Homily: Saturday, 22nd Week in Ordinary Time

I have embedded a video of my homily for Saturday of the 22nd week of Ordinary Time. The full text of the homily follows.

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Readings: Col 1:21-23 • Psalm 54 • Luke 6:1-5
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What a wonderful Gospel passage, a beautiful example of the continuity between Old and New Testaments, where the New fulfills the Old. 

Luke tells us that Jesus and the disciples were walking through a wheat field on the Sabbath; and as they walked the disciples picked the heads of grain and ate them.

Unlawful on the Sabbath?

There are actually several places in Exodus, Leviticus, and Deuteronomy that apply here. In fact the Law allows gleaning, or picking grain from another's field [Dt 23:25], but only with your hand. In other words, pick just enough to satisfy your hunger. You can't roll through someone else's field with a combine. And then there are the Ten Commandments, requiring the observation of the Sabbath day by doing no work [Ex 20:10; Dt 5:12-15].

The Pharisees, of course, were shadowing Jesus, intent on finding fault. And so they challenged Him, asking why His disciples were violating the Law. As usual, they interpreted the Law narrowly, but Jesus, as always, turned the tables on them. He began by criticizing their ignorance of Scripture:

"Have you not read what David did...?" [Lk 6:3]

Here He referred to an event described in the 1st Book of Samuel. David and his companions were fleeing from King Saul. Hungry, David approached the priests of the sanctuary at Nob and requested bread. But the only bread available was the Bread of the Presence, which, by Law, was reserved for priests alone [Lev 24:9]. But Ahimelech, the high priest, gave the bread to David. Later, in his anger, Saul killed all the priests at Nob, not because he thought they had violated the Law, but because they had helped David.

Bread of the Presence

Jesus uses this event to explain the true meaning of the Sabbath, that the letter of the Law is not more important than helping those in real need. The letter of the Law might be violated, but not the good the Law intends. In Mark's Gospel Jesus adds the words:

"The Sabbath was made for man, not man for the Sabbath" [Mk 2:27].

God instituted the Sabbath, Jesus reminds the Pharisees, not for its own sake, but for our benefit. And then He said something remarkable:

"The Son of Man is Lord of the Sabbath" [Lk 6:5].

Luke doesn't reveal the Pharisees' reaction to these words, but they must have been horrified. For them this was blasphemy. Using the Messianic title "Son of Man" was bad enough, but He also claimed the divine title, "Lord of the Sabbath."

Here Jesus proclaimed His divinity. It is He who gave the Law to Israel, and the Lord of the Sabbath has authority over the Law.

It's interesting that the Church, in today's Gospel proclamation or Alleluia verse, includes words Jesus spoke to His disciples at the Last Supper:

"I am the way and the truth and the life; no one comes to the Father except through me" [Jn 14:6].

These words, too, also proclaim Jesus' divinity and in a very real sense expand on what He said to the Pharisees.

The Way, the Truth, the Life...It's all encompassing, isn't it? It's a perfect description of His complete fulfillment of the Covenants with Israel, the Good News wrapped up in three one-syllable words.

What is the way? It's nothing other than our Christian faith and the struggle to put that faith into practice by loving God and our neighbor. In our weakness we can't do it alone, and so we follow Jesus on His journey, which becomes our journey through life's struggles, knowing He walks with us.

The truth? Why, it's the Good News - the Good News of Jesus Christ, the Good News of God's mercy and forgiveness, the Good News of Salvation!  It's the truth of Jesus' promise, borne out and proven by His resurrection.

And the life? The life is eternal life, the fruit of Jesus' promise. It's the understanding that we're here for a purpose: to do God's will so that we may spend an eternal life of happiness with Him. It's the knowledge that salvation is a gift, that we can't earn it simply by following the Law.

As St. Paul reminds us in today's first reading, we too hope to stand before God "holy, pure and blameless."

Perhaps, we should begin by considering how we celebrate the Sabbath, the day on which we proclaim Jesus' glorious Resurrection.

Other than attending a vigil or Sunday Mass, what do we do to keep the day holy?

Is it just another day to spend on the golf course, or in front of the TV?

Or do we, like the disciples, take some time to walk with Jesus on the day He has declared holy?

Archaeology Update

If you're a long-time reader of this blog -- a member of a very select group -- you'll know that I have an interest in things archaeological. 

My interest in archaeology first arose from a book I read in 1962 while I was enjoying myself as a freshman at Georgetown's School of Foreign Service. I was in the office of a Jesuit, my New Testament professor, and spotted the book on his desk. In an effort to kiss up a bit and show that I was really interested in theology, I asked if it were an interesting book. He handed it to me and said, "Here, you can borrow it. Come back next week and let me know what you think." An oral book report wasn't the outcome I had planned, and I suspect the good Jesuit knew this. 

Anyway, he and the book he lent me had an impact. The Archaeology of Palestine: From the Stone Age to Christianity was written by William F. Albright in 1940 and then revised in 1960 to reflect the impact of later archaeological discoveries. It was this later edition that was forced on me that day. 

William Albright, an American evangelical and the son of Methodist missionaries, probably did more to advance the science of biblical archaeology than any other 20th-century archaeologist. During the latter part of his life (he died in 1971) and since his death, Albright has been strongly criticized by historical-critical scholars and others who believe his methods and conclusions were overly influenced by his Christian faith. Can you imagine? Actually approaching Sacred Scripture with faith...

For example, Albright believed that the Book of Genesis, in its depiction of such figures as Abraham, was "as a whole...historical, and there is no reason to doubt the general accuracy of the biographical details." As you might imagine, many modern scholars disagree. Indeed, too many even doubt the actual existence of a historical Abraham. But one does not have to be a literalist or a fundamentalist to agree with Albright. 

I think it's important for Catholics to realize that the teachings of the Catholic Church do not encourage scholars to doubt the historical accuracy of Sacred Scripture. Dei Verbum, the Second Vatican Council's Constitution on Divine Revelation, offers us a clear reflection of the Church's teaching on Sacred Scripture:

"Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings for the sake of salvation" [Dei Verbum, 11].

I've always thought that those who believe that the Bible, particularly the Old Testament, is littered with fictional characters must not think very highly of the Holy Spirit. After all, in effect they're saying that the Holy Spirit, unable to raise up faithful servants from among His People, instead invented fanciful heroes to carry out God's will in the world.This, of course, assumes that they accept the Holy Spirit's role as the Divine Author of Sacred Scripture. 

K. A. Kitchen

Although my interest in biblical archaeology began with William Albright's book, it was further influenced by the work of K. A. Kitchen. A Professor Emeritus in Egyptology at the University of Liverpool, and also an evangelical Christian, Dr. Kitchen wrote two books that I found truly fascinating. In the first, published in 1966 and entitled, Ancient Orient and the Old Testament, Kitchen attempted to synthesize the work of two very different and too often independent areas of study: Ancient Near Eastern studies and Old Testament studies. But then in 2003 Kitchen published a comprehensive work, On the Reliability of the Old Testament, in which he argues (I believe, successfully) that the archaeological and textual evidence confirms the historical accuracy of the Old Testament. 

Interestingly, what we're finding as a result of recent archaeological discoveries is that the Bible is a remarkably accurate historical document. I've included stories relating to a few of these discoveries that confirm what the Bible tells us. The links will take you to the online articles.

Shiloh's Destruction. Shiloh is the city in Samaria where the ark of the covenant was kept after Joshua and the Israelites conquered Canaan. Shiloh was later destroyed by the Philistines not long after their victory at Aphek, a battle in which the two sons of Eli, the priest, lost their lives. Although many scholars assumed these event were apocryphal, recent archaeological findings confirm the destruction of the shrine at Shiloh c. 1050 B.C., a date that corresponds closely to what the we find in 1 Samuel. The remains of Shiloh may be found is the exact location described in the Book of Judges (Jgs 21:19).

Shiloh today -- Photo by Abraham Sobkowski OFM 

Siloam Tunnel. This remarkable tunnel zig-zags for over 500 yards beneath the ancient city of Jerusalem. The construction of the tunnel, an underground waterway, is described in both 2 Kings and 2 Chronicles. Built during the reign of King Hezekiah (727 - 698 B.C.) to protect the city's water supply in anticipation of an Assyrian siege, the tunnel was recently carbon dated to 700 B.C. confirming the Biblical description of its construction at that time. Once again, the Bible displays its historical accuracy. 

Siloam Tunnel beneath Jerusalem

Pharaoh Shoshenq and Kingdom of Israel. Many scholars have long thought that the Biblical descriptions of the early Jewish kingdoms are complete fiction, and that if David and Solomon actually existed, they were no more than petty chieftains. Increasingly, though, archaeological evidence supports what the Bible tells us. Among many recent discoveries is evidence that the army of an Egyptian pharaoh by the name of Shoshenq I (Shishak in the Bible) raided and sacked the town of Rehov in Israel 3,000 years ago. The event has been dated archaeologically to 925 B.C., just five years after Solomon's death. The Bible describes this military expedition by the Egyptians in 2 Chronicles 12. Here's a part of the narrative:

"Once Rehoboam had established himself as king and was firmly in charge, he abandoned the law of the LORD, and so did all Israel with him. So in the fifth year of King Rehoboam, Shishak, king of Egypt, attacked Jerusalem, for they had acted treacherously toward the LORD. He had twelve hundred chariots and sixty thousand horsemen, and there was no counting the army that came with him from Egypt — Libyans, Sukkites, and Ethiopians. They captured the fortified cities of Judah and came as far as Jerusalem" [2 Chr 12:1-4].

Addressing this discovery at Rahov, Professor Lawrence Stager, director of Harvard University's Semitic Museum stated, "There's no question that Rehov and the other cities that Shoshenq conquered were indeed there at the time of Solomon."

Captives with hands raised submitting to Pharaoh Shishak

David, King of Israel. Another related discovery, made in 1993, uncovered a chunk of basalt, dating to the 9th-century B.C., inscribed with words referring to the "House of David" and "King of Israel." To those of us familiar with the Old Testament, this is no great revelation, but archaeologically it represents the first time David's name had been found outside the Bible. The discovery was made at Tel Dan, located in the north of Israel.

The Tel Dan Basalt Stele

Aristotle's Grave. One last item has little to do with Sacred Scripture, but because it was announced only recently and should be of interest to anyone with a classical education, I thought I'd include it. Konstantinos Sismanidis, a Greek archaeologist, is convinced that he has located the tomb of the Greek philosopher, Aristotle. For 20 years Sismanidis has been working a site near the village of Stagira, Aristotle's birthplace. The archaeological team have uncovered the tomb and an altar both dating to the time of Aristotle. Other evidence also support Sismanidis' conclusion. The drawing below shows what the tomb would have looked like when it was built. Note the altar and the raised walkway leading to the door.

Artist's conception: Aristotle's Tomb

Today the excavated tomb is not as pristine, but check out the view:

The tomb today -- a room with a view.

And so, for those of you who struggled through the study of Aristotle's Nicomachean Ethics, you can now make a pilgrimage to the philosopher's tomb and perhaps leave a small token of your esteem. 

Until next time...