Jeremiah 26  - The narrative here goes back to around 608 BC just after Jehoiachim becomes king of Judah as a vassal of the Neo-Babylonians. Jeremiah tells us he must speak, for the people of Judah still have a choice at this point. They might listen and be saved. Everything rests on the word IF. IF the people change then the Lord “may repent of the evil I have planned to inflict upon them for their evil deeds” (26:3). It is interesting that the writer uses the idea of repentance in relation to God’s acts as well as the acts of people—as if God too commits sin sometimes when tempted by our unfaithfulness.  It puts a human face on God and gives depth to the idea that we are created in His image. The paragraph also says that God sends His prophets to us “constantly” (26:5), but that if no one listens, He will treat the Temple as He did Shiloh (that is removing His favor from it, destroying it, retracting His promise to be there). Shiloh first appears in Joshua 18.  It is in this location that the Israelites first—or perhaps after Shechem--set up the Meeting Tent.  It is there that the land is divided among the tribes, and it remains the focus of God’s presence through Samuel.

The priests and prophets Jeremiah addresses here in the court of the Temple respond to his words with fury because again he reminds them that if His favor could be withdrawn from Shiloh, it can be withdrawn from Jerusalem.  They seize him and want to kill him. The king’s officials come to the New Gate to condemn Jeremiah.  He repeats what Yahweh has given him to say.  The officials and people tell the gathered priests and prophets that he does not deserve to die.  Elders remind them of Micah during the reign of Hezekiah (715-687 BC) and say that he was not killed.  They warn the leaders not to burden themselves with a crime like this.  Another prophet giving messages similar to those of Jeremiah is retrieved from refuge in Egypt and killed under orders from King Jehoiakim; but Jeremiah has a protector in Ahiakam, the kings’ scribe, so he is not killed.

2 Corinthians 9 – Achaea, to which Paul refers in this section and in other places lies on the northern part of the Peloponnesian Peninsula – an island since the canal was built in the late 19^th century. Paul praises the “Achaeans’” willingness to help, but he’s writing them and sending emissaries ahead of his arrival just to make sure they are ready to be generous when Paul and his fellow-travelers arrive.  “God loves a cheerful giver” (9:7).  He also plays on the words “charis” (generosity/giving) and “eucharistia” (thanksgiving) as used by them even then in liturgy.  “You are being enriched in every way for all generosity, which through us produces thanksgiving to God, for the administration of this public service is not only supplying the needs of the holy ones but is also overflowing in many acts of thanksgiving to God” (9:11-12).