In today’s chapter, Peter lands himself in jail again. And while the first two times he was simply imprisoned, this time around it looks likelier than ever that he’ll end up executed, because this time he’s been imprisoned by a Herod.
I feel like Matthew 4 is mostly setting the stage for Jesus’ ministry. Jesus retreats to the wilderness to be tempted by the devil, begins preaching and healing, and calls the fishermen: Peter, Andrew, James, and John. Most of the narrative here paints Jesus’ activity with a broad brush, and even when it gives us the specific scene of the fishermen’s calling, it’s a quick-and-dirty details-light account that’s over before you know it.
But something in Jesus’ wilderness temptation caught my attention: some quality of specificity that’s absent from the rest of the chapter. Matthew is setting the stage here, as in the rest of the chapter. But with the temptation, he’s not breezing past it, summarizing, or glossing over. Satan is making a play here, and Matthew thinks it’s important to get into the details of it. Perhaps he thought Mark’s account was too sparse? And where did he get his information concerning Jesus’ forty days alone in the wilderness? From Luke, from one of the other disciples such as Peter, maybe even a first-hand account from Jesus himself? I could speculate, but one thing’s for sure: Matthew wants us to know about Jesus’ dialogue-duel in the desert with the devil.
So, what verse does God’s Little Instruction Book have for us today? It’s none other than Proverbs 16:32, “He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city.” And this is one verse where taking a bird’s-eye view of its context will not lend us any particular insight into its meaning. There do exist passages in Proverbs which are not simply successions of maxims and wise sayings, but chapter 16 is not one of them.
If you follow me on Instagram (and let’s be honest, you don’t follow me on Instagram, but whatever), you know that there’s only one meal I ever actually fix, and that’s fajitas. When I need to heat things, I use the microwave, the stovetop, and my automatic rice cooker almost exclusively. The oven for the most part only sees use when I reheat my leftover french fries. And, of course, it’s an electric oven. As a result, when Hosea starts making similes comparing Israel to an oven, I–who am by no means a baker–find myself at a bit of a loss.
Remember Hebrews 4 from our Sabbath study? We looked at Heaven as the supreme Sabbath, or to put it in the author of Hebrews’ terms, God’s goal of rest for his people. I suggested that the rest that the author discusses has not fully arrived, but as I read the passage today, I’m prepared to reverse that conclusion, or at least to amend it: there’s a sense in which we can, and should, enter God’s Sabbath rest for all creation right here and now. See, there is more to this passage than we originally surmised. On Chocolate Book, we are not content to remain in our former ignorance; we learn as we go.
Yesterday, I listened to a story on NPR’s Here & Now about the history of Independence Hall in Philadelphia and its role in contemporary Independence Day celebration. I was struck by National Parks Service Ranger Adam Duncan’s remarks on the writing of the Declaration of Independence. Jefferson’s early draft included a passage indicting King George III for fostering the slave trade in North America. The document’s editors removed the anti-slavery passage from the final Declaration of Independence, and it would not be until January 1, 1863 that the Emancipation Proclamation would legally free American slaves. So today, as Americans celebrate their freedom and independence, what better topic for us to return to than the Apostle Paul’s views on slavery?
Last chapter of Isaiah, fam. Time to tie a bow on this book.
First things first: remember that extended metaphor of the light at the end of the tunnel that I employed while discussing Isaiah 57? At the time, I felt a little odd framing the chapter that way, since it doesn’t use the words “light” or “dark” at all. But look at these lines from today’s chapter: “We hope for light, but behold, darkness, for brightness, but we walk in gloom. We grope along the wall like blind men, we grope like those who have no eyes” (59:9-10). It seems the metaphor hews a little closer to the source than expected.