Read Luke 2.1-10
In verses 1-20 is the birth of Jesus.
In verse 1 Luke projects the birth of Jesus against the background of the whole Roman order, all the world, while Matthew draws attention to king Herod's reign in Judea (Mt 2).
Augustus was an honorary name of Gaius Octavius, who ruled as emperor from 31 BCE to 14 CE. In verse 2 this specific registration has proved hard to establish historically (Acts 5.37), but Romans regularly used this means to establish control of taxes, lands, and military conscription.
In verse 4 Bethlehem was also King David's birthplace (1 Sam 16.1), and his origins tending sheep were legendary (Ps 78. 70-71).
In verse 8 the roman poet Virgil also proposed that the ideal ruler would be a shepherd of the people, born among simple shepherds (Aeneid 6.791 and the fourth Eclogue).
in verse 9 the glory of the Lord is the blazing light of divine presence (Ex 16 10; 24.17).
In verse 11 Caesar Augustus was also acclaimed as savior and Lord, and Christians would later face consequences for confessing, Jesus is Lord.
But in this context these titles are as thoroughly Jewish and scriptural as the title messiah or anointed one is for Israel's king.
In verses 12-20 without asking for confirmation (Zechariah 1.18), the shepherds are given the sign of the child in the manger, and they are exemplary in telling what they had heard and seen (Acts 1.15).
Comments...
Thursday, December 3, 2009
Reading for December 9th
Read Luke 1.57-80
In verses 57-80 The birth and presentation of John
In verse 59 Elizabeth and Zechariah are again fully observant of the law to circumcise John on the eight day (Gen 17.12; Lev 12.3).
In verse 62 motioning suggests they are coaxing a message from him in his limited means of communicating (1.22).
In verses 63-64 obedience to the angel's naming of the child John (1.13) restores his speech and praise of God.
In verses 66-67 What then will this child become? is a question of faith (1.18, 34), prompting Zechariah's answer in inspired prophecy.
In verses 68-79 Zechariah's prophecy is sung in Christmas worship as the Benedictus (Blessed be...).
Jewish prayers often pronounced a blessing on God for wonderful deeds (Ps 41.13; 72.18; 106.48).
In verse 69 the savior promised here is literally the horn of salvation from which a Davidic king was anointed (1 Sam 2.10; Ps 18.2; 132.17).
In verse 76 John was the prophet of the Most High to do the anointing (Acts 10.37-38), and Jesus was the Son of the Most High (1. 32).
In verse 78 the dawn from on high is a promise of liberation from the darkness of captivity (Mal 4.2; Ps 107.10; Is 42.70).
In verse 80 Luke's growth refrain (the child grew) echoes 1 Sam 2.21, 26 and is repeated twice for Jesus (Lk 2.40, 52).
Comments..
In verses 57-80 The birth and presentation of John
In verse 59 Elizabeth and Zechariah are again fully observant of the law to circumcise John on the eight day (Gen 17.12; Lev 12.3).
In verse 62 motioning suggests they are coaxing a message from him in his limited means of communicating (1.22).
In verses 63-64 obedience to the angel's naming of the child John (1.13) restores his speech and praise of God.
In verses 66-67 What then will this child become? is a question of faith (1.18, 34), prompting Zechariah's answer in inspired prophecy.
In verses 68-79 Zechariah's prophecy is sung in Christmas worship as the Benedictus (Blessed be...).
Jewish prayers often pronounced a blessing on God for wonderful deeds (Ps 41.13; 72.18; 106.48).
In verse 69 the savior promised here is literally the horn of salvation from which a Davidic king was anointed (1 Sam 2.10; Ps 18.2; 132.17).
In verse 76 John was the prophet of the Most High to do the anointing (Acts 10.37-38), and Jesus was the Son of the Most High (1. 32).
In verse 78 the dawn from on high is a promise of liberation from the darkness of captivity (Mal 4.2; Ps 107.10; Is 42.70).
In verse 80 Luke's growth refrain (the child grew) echoes 1 Sam 2.21, 26 and is repeated twice for Jesus (Lk 2.40, 52).
Comments..
Tuesday, December 1, 2009
Reading for December 8th
Read Luke 1.39-56
Elizabeth and Mary meet and prophesy.
In verses 41-42 the unborn child leaped in her womb in anticipation of his role (Gen 25.22), and his mother spoke as a prophet (filled with the Holy Spirit and with a loud cry).
Mary is blessed both in her faithfulness (1.45) and in her bearing Jesus (Judg 5.24; Lk 11.27-28)
In verse 43 Elizabeth's question to the mother of my Lord echoes recognition of King David (2 Sam 24.21) and recalls earlier messages about the Lord God (1.32, 45-47).
In verse 44-46 joy and rejoicing are signs of God's blessing (1.14; Acts 2.46).
In 46-55 these verses are called Mary's magnificat because of the Latin translation of my soul magnifies.
They closely parallel Hannah's song to God who rescues the poor (1 Sam 2).
In verse 47 God my Savior anticipates Jesus' role as Savior (2.11).
In verse 48 God's favor for Mary's lowliness is a sign of hope for all the lowly and hungry (1.52-53).
In verses 51-52 the strength with his arm is a biblical image of God's action in history (Ex 6.6).
The proud and the powerful will no longer hide deceitful hearts (2.35; 11.17).
In verses 54-55 God's remembrance of mercy is a source of hope in trouble (Gen8.1; 9.15) and trust in God's promise to bless Abraham (Gen 12.2-3; Acts 3.25).
Comments..
Elizabeth and Mary meet and prophesy.
In verses 41-42 the unborn child leaped in her womb in anticipation of his role (Gen 25.22), and his mother spoke as a prophet (filled with the Holy Spirit and with a loud cry).
Mary is blessed both in her faithfulness (1.45) and in her bearing Jesus (Judg 5.24; Lk 11.27-28)
In verse 43 Elizabeth's question to the mother of my Lord echoes recognition of King David (2 Sam 24.21) and recalls earlier messages about the Lord God (1.32, 45-47).
In verse 44-46 joy and rejoicing are signs of God's blessing (1.14; Acts 2.46).
In 46-55 these verses are called Mary's magnificat because of the Latin translation of my soul magnifies.
They closely parallel Hannah's song to God who rescues the poor (1 Sam 2).
In verse 47 God my Savior anticipates Jesus' role as Savior (2.11).
In verse 48 God's favor for Mary's lowliness is a sign of hope for all the lowly and hungry (1.52-53).
In verses 51-52 the strength with his arm is a biblical image of God's action in history (Ex 6.6).
The proud and the powerful will no longer hide deceitful hearts (2.35; 11.17).
In verses 54-55 God's remembrance of mercy is a source of hope in trouble (Gen8.1; 9.15) and trust in God's promise to bless Abraham (Gen 12.2-3; Acts 3.25).
Comments..
Reading for December 7th
Read Luke 1.26-38
The announcement of Jesus' birth
In verse 26 this is the sixth month of Elizabeth's miraculous pregnancy (1.24).
In verse 27: Isa 7.14 prophesied that a virgin (Heb. young woman) will bear a son (Mt 1.22-23).
In verse 28 to be a favored one is to be blessed by God and chosen for a special role (1.25, 30).
In verse 31 Jesus is a form of the common Hebrew name Joshua (he saves, Mt 1.21).
In verses 32-33 the angel declares Jesus' greatness as fulfillment of God's promises to David and his kingdom (Ps 2; Isa 9.6-7; 2 Sam 7.12-14).
In verse 34 Mary's question, How can this be? is echoed as trust and wonder in her acceptance In v. 38, let it be (compare 1.18).
In verse 35 God's holy Spirit and power overshadow Israel like a cloud to protect them from harm and shield them from God's holiness (Ex 19.16; 40.35; Lk 9.34).
So also Mary is protected in a divine conception (2.48-49).
In verse 36 Elizabeth's pregnancy in her old age is a confirming sign.
In verse 37 nothing will be impossible with God echoes God's word to Sarah's laughter about her pregnancy (Gen 18.11-15).
Comments
The announcement of Jesus' birth
In verse 26 this is the sixth month of Elizabeth's miraculous pregnancy (1.24).
In verse 27: Isa 7.14 prophesied that a virgin (Heb. young woman) will bear a son (Mt 1.22-23).
In verse 28 to be a favored one is to be blessed by God and chosen for a special role (1.25, 30).
In verse 31 Jesus is a form of the common Hebrew name Joshua (he saves, Mt 1.21).
In verses 32-33 the angel declares Jesus' greatness as fulfillment of God's promises to David and his kingdom (Ps 2; Isa 9.6-7; 2 Sam 7.12-14).
In verse 34 Mary's question, How can this be? is echoed as trust and wonder in her acceptance In v. 38, let it be (compare 1.18).
In verse 35 God's holy Spirit and power overshadow Israel like a cloud to protect them from harm and shield them from God's holiness (Ex 19.16; 40.35; Lk 9.34).
So also Mary is protected in a divine conception (2.48-49).
In verse 36 Elizabeth's pregnancy in her old age is a confirming sign.
In verse 37 nothing will be impossible with God echoes God's word to Sarah's laughter about her pregnancy (Gen 18.11-15).
Comments
Reading for December 6th
Read Luke 1.1-25
In in verses in 1-4 Prologue
These four verses are one complex sentence, providing a formal introduction like those in Greek and Roman histories.
The first two verses state the condition (Since many have undertaken...) and the last two the result (I too decided...).
Orderly account (vv. 1, 3) means both writing a coherent narrative and following the sequence of what happened.
In verse 1 to say these events have been fulfilled among us is to affirm them as God's way of keeping the promises made in Israel's scriptures.
In verse 2 the servants of the word probably interpreted the scriptures and proclaimed the word (4.20-21; Acts 1.21-22; 13.5; 26.16).
In verse 3 Theophilus may have been a patron of the Christian community or of the writing of Luke and Acts, perhaps providing financial support (Acts. 1.1).
In verse 4 the truth here means the firm basis or assurance, since Theophilus has already been instructed, perhaps as a Christian catechumen.
The Visitation of the Lord God of Israel
In 1.5-.52 this story is told by means of two angelic announcements (annunciations) of special conceptions (1.5-25, John and 1.26-38, Jesus), the mutual blessing of the mothers (1.39-56), two announced births (1.57-80; 2.1-40), and the return tot he temple of the child Jesus (2.41-52).
These stories echo the birth of Samuel, who anointed David as king of Israel (1 Sam 1-2; 16.13; see also Lk 3.21-22; Acts 10.37-38).
In verses 5-25 is the announcement of John's birth.
In verse 5 Herod, the Great was an Idumean appointed king of the Jews by the Romans (mt 2; Lk 23.3, 12 38).
Zechariah and Elizabeth both have priestly lineage (1 Chr 24.1-19; Neh 12.4)
In verse 6 righteous before God means they observed the law (see Simeon and Anna in 2.24, Joseph of Arimathea in 23.50-51; Paul in Acts 24.16-18).
In verse 7 in biblical history, God brought special blessing through children of once barren women (see Sarah and Isaac in Gen 16-21, and particularly Hannah and Samuel in 1 Sam 1-2).
In verse 9 to be chosen by lot meant to be designated by God (see Acts 1.24-26).
In verse 10 the incense offering was to be made in the morning and the evening (Ex 30.7-8).
In verse 11 the angel of the Lord is God's messenger Gabriel (1.19; see also Dan 9.20-27).
In verse 12-13 fear in the presence of a divine manifestation is a sign of wisdom (Prov 1.7, see also Isa 6.5-6; Lk 1.65; 2.9; 5.25; 8.37; Acts 2.43; 5.5, 11; 19.17).
In verse 15 like Samuel (1 Sam 1.11), John's prophecy and spirit would not come from wine or strong drink (see also Hannah in 1 Sam 1.12-16), but from being filled with the Holy Spirit (see Acts 2.12-17).
In verse 17 the spirit and power of Elijah means to call Israel to prepare for God's coming by repentance (see 3.3-17).
In verse 18 Zechariah's question, How will i know that this is so?, is regarded as disbelief by Gabriel (see v. 20 and gen 15.8; 17.17; 18.12-15, and contrast with Mary's question in v 34).
In verse 20 his mute condition is a temporary sign of judgment, awaiting inspired speech (1.64-79; see also Acts 13.11).
In verse 25 her pregnancy is what the Lord has done for me (see Sarah and Hannah in Gen 16.2; 1 Sam 1.1-18).
Comments...
In in verses in 1-4 Prologue
These four verses are one complex sentence, providing a formal introduction like those in Greek and Roman histories.
The first two verses state the condition (Since many have undertaken...) and the last two the result (I too decided...).
Orderly account (vv. 1, 3) means both writing a coherent narrative and following the sequence of what happened.
In verse 1 to say these events have been fulfilled among us is to affirm them as God's way of keeping the promises made in Israel's scriptures.
In verse 2 the servants of the word probably interpreted the scriptures and proclaimed the word (4.20-21; Acts 1.21-22; 13.5; 26.16).
In verse 3 Theophilus may have been a patron of the Christian community or of the writing of Luke and Acts, perhaps providing financial support (Acts. 1.1).
In verse 4 the truth here means the firm basis or assurance, since Theophilus has already been instructed, perhaps as a Christian catechumen.
The Visitation of the Lord God of Israel
In 1.5-.52 this story is told by means of two angelic announcements (annunciations) of special conceptions (1.5-25, John and 1.26-38, Jesus), the mutual blessing of the mothers (1.39-56), two announced births (1.57-80; 2.1-40), and the return tot he temple of the child Jesus (2.41-52).
These stories echo the birth of Samuel, who anointed David as king of Israel (1 Sam 1-2; 16.13; see also Lk 3.21-22; Acts 10.37-38).
In verses 5-25 is the announcement of John's birth.
In verse 5 Herod, the Great was an Idumean appointed king of the Jews by the Romans (mt 2; Lk 23.3, 12 38).
Zechariah and Elizabeth both have priestly lineage (1 Chr 24.1-19; Neh 12.4)
In verse 6 righteous before God means they observed the law (see Simeon and Anna in 2.24, Joseph of Arimathea in 23.50-51; Paul in Acts 24.16-18).
In verse 7 in biblical history, God brought special blessing through children of once barren women (see Sarah and Isaac in Gen 16-21, and particularly Hannah and Samuel in 1 Sam 1-2).
In verse 9 to be chosen by lot meant to be designated by God (see Acts 1.24-26).
In verse 10 the incense offering was to be made in the morning and the evening (Ex 30.7-8).
In verse 11 the angel of the Lord is God's messenger Gabriel (1.19; see also Dan 9.20-27).
In verse 12-13 fear in the presence of a divine manifestation is a sign of wisdom (Prov 1.7, see also Isa 6.5-6; Lk 1.65; 2.9; 5.25; 8.37; Acts 2.43; 5.5, 11; 19.17).
In verse 15 like Samuel (1 Sam 1.11), John's prophecy and spirit would not come from wine or strong drink (see also Hannah in 1 Sam 1.12-16), but from being filled with the Holy Spirit (see Acts 2.12-17).
In verse 17 the spirit and power of Elijah means to call Israel to prepare for God's coming by repentance (see 3.3-17).
In verse 18 Zechariah's question, How will i know that this is so?, is regarded as disbelief by Gabriel (see v. 20 and gen 15.8; 17.17; 18.12-15, and contrast with Mary's question in v 34).
In verse 20 his mute condition is a temporary sign of judgment, awaiting inspired speech (1.64-79; see also Acts 13.11).
In verse 25 her pregnancy is what the Lord has done for me (see Sarah and Hannah in Gen 16.2; 1 Sam 1.1-18).
Comments...
Friday, November 27, 2009
Reading for December 4th
Read Revelation 22. 16-21
In verse 16 I, Jesus shows that the story makes Jesus present to the audience; see 1.1 for the same chain of transmission.
The root of David and the morning star are messianic images (see Isa 11, Num 24.17).
In verses 17-20 the voice of the reader.
This invitation from the spirit and the bride has both heavenly and earthly origins.
The warning protects the spoken word.
In verse 21 the voice of the letter writer.
This is a standard letter closing, corresponding to the opening at 1.14; see 1 Cor 1.1-2; 16.23-24.
Comments..
In verse 16 I, Jesus shows that the story makes Jesus present to the audience; see 1.1 for the same chain of transmission.
The root of David and the morning star are messianic images (see Isa 11, Num 24.17).
In verses 17-20 the voice of the reader.
This invitation from the spirit and the bride has both heavenly and earthly origins.
The warning protects the spoken word.
In verse 21 the voice of the letter writer.
This is a standard letter closing, corresponding to the opening at 1.14; see 1 Cor 1.1-2; 16.23-24.
Comments..
Reading for December 3rd
Read Revelation 22.8-15
In verse 8 the voice of John.
I, John see 1.9
Fell down, see 1.17; 1910.
In verse 9 4.10; 7.11; 1116; 19.4, 10; and esp 14.7.
In verse 10 John is not to seal the book (see Dan 12.9) because the words are needed now (1.3).
In verses 12-16 the voice of Jesus.
I am coming soon (see also v. 7) is an odd declaration at this point in the story but underlines the sense of urgency about the whole work (see 1.3; 2.5, 16; 3.11; 16.15).
In verse 13 alpha and the omega was attributed to God at the beginning of the story (1.8).
In verse 14 blessed, see 1.3
To wash their robes is to maintain faithful testimony even in the face of death (6.11; 77.14; 19.13; 12.11).
The tree of life is available now (22.2).
In verse 15 outside are the dogs shows that remains an outside, even at the end of the story.
Comments...
In verse 8 the voice of John.
I, John see 1.9
Fell down, see 1.17; 1910.
In verse 9 4.10; 7.11; 1116; 19.4, 10; and esp 14.7.
In verse 10 John is not to seal the book (see Dan 12.9) because the words are needed now (1.3).
In verses 12-16 the voice of Jesus.
I am coming soon (see also v. 7) is an odd declaration at this point in the story but underlines the sense of urgency about the whole work (see 1.3; 2.5, 16; 3.11; 16.15).
In verse 13 alpha and the omega was attributed to God at the beginning of the story (1.8).
In verse 14 blessed, see 1.3
To wash their robes is to maintain faithful testimony even in the face of death (6.11; 77.14; 19.13; 12.11).
The tree of life is available now (22.2).
In verse 15 outside are the dogs shows that remains an outside, even at the end of the story.
Comments...
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