Reading for February 7th

EZEKIEL'S INITIAL ORACLES AND SYMBOLIC ACTIONS
3.16-7.27 these oracles and symbolic actions are concerned with the destruction of
Jerusalem and fall of the land of Israel.

Read Ezekiel 3.16-27
In verses 16-21 God describes Ezekiel's role as the sentinel or "watchman" for Israel, who is responsible for the lives and moral guidance of the people (Jer 6.17; Hos 9.8; compare Isa 21.6).
Like sentinels posted on city walls to watch for danger (2 Sams 18.24; 2 Kings 9.17), gatekeepers are appointed from among the priests to guard the Temple (1 Chr 26).
This role, which is developed more fully in ch. 33, is consistent with ch. 18.
The prophet's responsibility is presented in four cases.
In verses 22-27 Ezekiel's isolation resembles that of Moses, who spoke directly to God in the tent of meeting (Ex 33.7-34.35; Num 11), and the high priest, who appears alone before God and the ark at Yom Kippur or the Day of Atonement (Lev 16).
Ezekiel's dumbness derives from his priest role.
The priests perform their duties on the altar in silence (Lev 16).
Comments or Questions...

Reading for February 6th

Read Ezekiel 1.28b-3.13 The commissioning of Ezekiel.
In verse 1.28b a voice of someone speaking: Compare 1 Kings 19.12.
In verses 2.1-2 God addresses Ezekiel as  mortal, literally, "son of adam,"
ninety-three times in the book.
Adam means "human" in Hebrew, and "son of adam" conveys Ezekiel's
mortal status in contrast to God.
The spirit (literally, "wind") of the LORD prepares Ezekiel to serve as a prophet
(see 1 Sam 10.6, 10; 1 Kings 18.12).
In verses 2.3-7 the charge of Israel's rebellion against God is a constant theme throughout the prophets to justify Israel's suffering as an act of divine punishment.
Habakkuk and Job question this theology but ultimately defend God's righteousness.
The messenger formula, Thus says the Lord GOD, indicates Ezekiel's role as God's representative.
In verses 2.8-3.3 Ezekiel eats the scroll to internalize the divine message.
The scroll represents the Torah scroll stored in the ark of the covenant and read to the people
(Deut 31.9-13, 24-27; Neh 8-10).
Although the scroll is inscribed with words of lamentation and mourning and woe, Ezekiel states that it was as sweet as honey (compare Jer 15.16).
In verses 4-11 many peoples of obscure speech and difficult language: many peoples were incorporated into the Assyrian and Babylonian empires (Isa 33.19).
God stresses that the message is for Israel, not the nations.
In verses 12-15 Tel-abib, "hill of barley," may derive from the Babylonian expression "til abubi," "hill of the flood"; Babylonian is prone to flooding in the spring.
Comments or Questions...

Reading for February 5th

Read Ezekiel 1.4-28a The inaugural vision.
The imagery of God's throne chariot (compare 1 Chr 28.18; Ps 18.10) is based on the most holy place in the Temple where the ark of the covenant is kept under the cherubim (1 Kings 6; see also
Ex 25.10-22; 37.1-9).
In verse 4 wind, cloud, and fire appear frequently in the theophanies (Ex 19; 1 Kings 19).
In verses 5-12 Like: the vision is only a proximate human attempt to describe the divine presence.
The four living creatures are the cherubim that surround the ark.
Exodus 25.18-22; 37.7-9; and 1 Kings 6.23-28; 2 Chr 3.10-14 each mentioned only two, but this passage combines the totals.
Composite human/animal winged creatures are well represented throughout the ancient Near East as guardians of thrones, city gates, and temples.
The number four presupposes the four horns of the Temple altar (Ex 27.2; 38.2; Zech 2.1-4; 1.18-21)
which represent the four "winds" or cardinal directions, indicating God's presence in the Temple at the center of creation.
The four faces represent the divine qualities of intelligence (human), royalty (lion), strength (ox), and mobility (eagle).
In verses 13-14 the burning coals of fire: the sacrificial altar of the Temple (Ex 27.1-8; 38.1-7) or the incense altars (Ex 30.1-10; 37.5-28).
In verses 15-21 the wheels contribute to the imagery of divine motion in all four directions.
They are based on the image of the cart that carried the ark of the covenant from Philistia to Jerusalem (1 Sam 6; 2 Sam 6) and the rings that held the poles by which the Levites carried the ark
(Ex 25.12-15; 30.4-5).
The wheel within a wheel: a wheel; with a hub.
In verses 22-25 Dome shining like crystal, see Gen 1.6-8, which uses "firmament" or "dome" to symbolize the distinction between heaven and earth.
The sound of mighty waters: The vision is both auditory and visual.
In verses 26-28a compare 1 Sam 4.4; 2 Sam 6.2; 1 Chr 13.6, "the ark of the covenant of the LORD of Hosts, who is enthroned on the cherubim."
Sapphire: see Ex 24.10.
Ezekiel attempts to describe God in human terms, but the imagery is inadequate.
Gleaming amber and fire convey the power and incorporeality of the divine presence.
The rainbow symbolizes God's covenant with creation (Gen 9.8-17).
The glory of the LORD: God's presence (Ex 16.6-7; 40.34-38).
Comments or Questions...

Reading for February 4th

Read Ezekiel 1.1-3 Superscription. See Isa 1.1; Jer 1.3.
In verse 1 some understand the thirtieth year as the thirtieth year after the prophet's call, the thirtieth year after Josiah's reform, the year of Jehoiachin's exile, or the date of the book's composition.
It probably refers to Ezekiel's age at the time of his call.
Ezekiel is a priest (1.3), and the age of priestly service begins at thirty
(Num 4.3, compare Num 8.23-25) and concludes at fifty.
Apart from the reference to the twenty-seventh year in 29.17, the dated oracles of the book extend from the fifth (1.2) to the twenty-fifth year of the Exile (40.1), so that the book correlates Ezekiel's prophetic oracles with the 20 years of active priestly service.
The river Chebar: a canal by Nippur, a Babylonian city.
In verse 2 the fifth year of the exile of King Jehoiachin: 593 BCE.
In verse 3 Buzi is otherwise unknown.
Had he not been exiled, Ezekiel would have served as a Zakokite priest in the Temple.
Comments or Questions...

Reading for February 3rd

Read Mark 16.9-20 Resurrection accounts.
The longer ending combines material from Matthew, Luke, and John as well as the account of the ascension in Acts 1.
In verses 17-18 emphasis on miracles conflicts with Mark's tendency to emphasize suffering.
Comments or Questions...

Reading for February 2nd

Read Mark 15.40-47
In verses 40-41 (Mt 27.56; Lk 8.1-3): Woman disciples.
The first reference to women followers suggests women followed Jesus throughout his mission.
In verses 42-47 (Mt 27.57-61; Lk 23.50-56; Jn 19.38-42): Jesus' burial.
Mk 14.55 implicates the "whole council" in Jesus' condemnation; Joseph may have repeated.
In verse 44 crucifixion could take several days; Mark makes it clear that Jesus is really dead.
Comments or Questions...

Reading for February 1st

Read Mark 15.16-39
(Mt 27.27-31; Lk 23.11; Jn 19.1-3; see Mic 5.1): The mockery.
The cohort's action fulfills Jesus' mandate of kingship through weakness (10.41-45).
In verses 21-32 (Mt 27.32-44; Lk 23.33-43; Jn 19.17-24): The crucifixion.
In verses 21-22 see comment on Mt 27.32-33.
In verse 23 wine mixed with myrrh is a sedative.
In verse 24 see Ps 22.18.
In verses 25-32 see comment on Mt 27.37-44.
In verse 29 should be translated "blasphemed" rather than derided; the bystanders commit
the crime for which Jesus, wrongly, is condemned by the chief priest.
In verse 31 ironically, Jesus saves others by not saving himself.
In verses 33-39 (Mt 27.45-56; Lk 23.44-48; Jn 19.25-30): Jesus' death.
In verses 34-38 see comment on Mt 27.45-56.
In verse 39 the centurion understands what Peter did not (8.31-33).
Comments or Questions...

Reading for January 31st

Read Mark 15.1-15 (Mt 27.1-2; Lk 23.1; Jn 18.28-32): Trial before Pilate.
In verse 1 see comment of Mt 27.1-2.
In verses 2-5 (Mt 27.11-14; Lk 23.2-5; Jn 18.29-19.16): Pilate has political concerns;
Jesus responds indirectly and again (see 14.61) refuses to defend himself.
In verses 6-15 (Mt 27.15-26; Lk 23.18-25; Jn 18.38-40; 19.4-16).
In verse 6 see comment on Mt 27.15.
In verse 7 Barabbas means "son of the father."
The insurrection, unidentified, suggests political rebellion.
In verse 15 Pilate takes the expedient route; later Christian traditions will increasingly
exonerate him and vilify the Jewish leaders and people.
Comments or Questions...

Reading for January 30th

Read Mark 14.66-72 (Mt 26.69-75; Lk 22.54-71; Jn 18.25-27; and see Mk 14.30, 65):
Peter's betrayal.
In verse 72 Peter's last appearance is one of remorse.
Comments or Questions...

Reading for January 29th

Read Mark 14.53-65 Indictment of Caiaphas.
The trail contains numerous legal irregularities (at night, on a holiday, without
legitimate witnesses, etc.).
In verses 56-59 the false witnesses ironically predict the truth of the Temple's
destruction and Jesus' resurrection.
In verses 61-62 Jesus attests unequivocally to his identity as the divine Son.
His citation combines Dan 7.13 and Ps 110.1.
In verse 63 tearing clothes signals grief and mourning, and it may anticipate the
tearing of the Temple curtain (15.38).
With torn clothes and curtain, the priest cannot officiate in the Temple.
In verse 64 all condemn Jesus, but Joseph of Arimathea, a member of the Sanhedrin,
will beg Pilate for Jesus' body and entomb it (15.42-46).
The verse continues the irregularities: Jesus has not clearly blasphemed;
the penalty for blasphemy is stoning.
Comments or Questions...

Reading for January 28th

Read Mark 14.26-52
In verses 26-31 (Mt 26.30-35; Lk 22.39, 31-34): Predictions of failure and victory. 
In verse 26 Seders end with the singing of the Hallel Psalms (Ps 115-118).
In verse 27 Zech 13.7.
In verse 28 (see 16.7): The Gospel likely ended without recording resurrection appearances
(see sidebar, "The Ending of Mark," p. 78).
In verses 30-31 Mark portrays the disciples' failures, not their redemption.
In verses 32-42 (Mt 26.36-46; Lk 22.40-46): Grief in Gethsemane.
Jn 18.1 refers to a garden.
In verse 32 Jesus frequently prays (1.35; 9.29; 11.17).
In verse 33 the three sleeping disciples foreshadow the three women who fail at the tomb.
In verse 36 Abba is father in Aramaic (Rom 8.15; Gal 4.6).
In verse 38 time of trial is, in Greek, "temptation."
The Gospel dies not encourage or glorify martyrdom.
In verses 43-52 (Mt 26.47-56; Lk 22.47-53; Jn 18.2-11):The arrest.
In verse 44 the sign of intimacy and peace becomes the means of handing
Jesus over to the chief priests.
In verse 47 Mark does not identify the sword-wielder.
In verse 50 the last appearance of the disciples as a group highlights their failure.
In verses 51-52 the young man is also not identified; some traditions speculate that he is Mark and the house of the last supper belonged to his mother (Acts 12.12); he may represent the newly baptized follower who strips off his old way of life and puts on another.
Another "young man" appears in the tomb (16.5)
Comments or Questions...

Reading for January 27th

Read Mark 14.10-25
In verses 10-11 (Mt 26.14-16; Lk 22.3-6): Judas.
Unlike Matthew (greed) and Luke and John (Satanic possession),
Mark offers no motive for Judas's betrayal.
Judas's identification as one of the twelve reinforces the disciples' failures of faith and nerve.
In verses 12-16 (Mt 26.17-19; Lk 22.7-13): Supper preparations.
For Mark, the last supper is a Seder (Heb. for "order") meal.
The Passover is the Paschal lamb, which would have been sacrificed in the Temple that afternoon.
In verses 13-14 Luke identifies the disciples as Peter and John.
Carrying water jugs may have been women's work.
In verses 17-25 (Mt. 26.21-25; Lk 22.14, 21-23; Jn 13.21-30): The last supper.
Divine plan does not preclude human responsibility.
To share food is to be of on family; Judas's treachery is thereby heightened.
In verses 22-25 (Mt 26.26-29; Lk 22.15-20; 1 Cor 10.16; 11.23-26) Jesus' language suggests Temple sacrifice and Jewish martyr traditions (see 2 Macc).
In verse 25 (Lk 13.29): perhaps Jesus is thinking of a heavenly, messianic banquet.
Comments or Questions...

Reading for January 26th

Read Mark 14.1-9
In verses 1-2 (Mt 26.2-5; Lk 22.1-2; Jn 11.47-53): The plot to kill Jesus.
Mark does not make explicit why the leaders seek Jesus' death.
Motives might include disruption of Temple function; Jesus' popularity; his besting them in public dispute; his condemnations of their behavior; his political threat and implicit challenge to Rome; his messianic claim; or simply that events carry out the divine will.
In verses 3-9 (Mt 26.6-13; Lk 7.36-50; Jn 12.1-8): The anointing woman.
In verse 3 the anointing is for burial (14.8); this woman succeeds where Jesus' female
followers will fail (16.1).
In verse 7 see Deut 15.11.
Jesus reminds his followers that their responsibilities to the poor will not cease.
In verse 9 although her story is told, her name (unlike the women of 16.1) is not;
see comment on 15.39.
Comments or Questions...

Reading for January 25th

Read Mark 13.3-37 (Mt 10.16-25; 24.4-36; Lk 21.8-36) Mark's little apocalypse.
See sidebar, "Apocalyptic."
In verse 6 I am he (Gk., "Ego eimi," literally, "I am,") are the divine words of
self-identification from Ex 3.
In verse 14 desolating sacrilege (or "abomination of desolation"), in Dan 9.27; 11.31; 12.11, refers to the sacrifice of a pig on the Temple altar by Antiochus IV Epiphanes; perhaps Mark refers to Caligula's unrealized threat of placing his statue in the Temple.
In verse 26 the heavenly Son of Man also suggests Daniel's prophecy (Dan 7.13).
In verse 30 see 9.1.
In verse 37 the disciples fail to remain awake (14.32-42).
Comments or Questions...

Reading for January 24th

Read Mark 13.1-2 (Mt 24.1-3; Lk 19.43-44; 21.5-7): Predicting Jerusalem's destruction.
In verse 1 the stones measured 38x18x12 feet.
In verse 2 scholars debate whether Mark knew of Jerusalem's destruction.
One wall, the Western Wall or the "Kotel," remains standing from Herod's Temple;
the site is a sacred location for Jews.
Comments or Questions...

Reading for January 23rd

Read Mark 12.35-42
In verses 35-37 (Mt 22.41-46; Lk 20.41-44): Son of David.
In verse 35 although in danger from the priests, Jesus continues to teach in the Temple.
His question disturbs traditional beliefs in the Davidic (royal, political) messiah.
In verse 36 Psalm 110 is the most quoted passage from scripture.
The crowds appear to appreciate Jesus' besting of the scribes.
In verses 38-40 (Mt 23.1, 6; Lk 20.45-47): Condemnation of the scribes.
Jesus condemns hypocrisy and self-aggrandizement; for Mark, the warnings should
not be lost on Jesus' own followers.
In verses 41-44 (Lk 21.1-4) The widow in the Temple.
In verse 41 Treasury refers to "tzedakah" or charity boxes; the widow participates
in an act of Jewish piety.
In verse 42 the coin is a lepton; one hundred twenty leptons equal one denarius.
Her deed evokes Jesus' promise that the one who gives all will obtain all (10.23-31) and anticipates the anointing by the woman who also did what she could with what she had (14.3-9)
Comments or Questions...

Reading for January 22nd

Read Mark 12.13-17 Paying taxes.
See comment on Mt 22.15-22 (Lk 20.20-26).
In verses 18-27 Angelic bodies.
See comment on Mt 22.23-33 (Lk 20.27-40).
In verses 28-34 The great commandment.
See comment on Mt 22.34-30 (Lk 10.25-28).
Comments or Questions...

Reading for January 21st

Read Mark 12.1-12 (Mt 21.33-46; Lk 20.9-19): The parable of the vineyard.
In Isa 5.1-7 the vineyard represents Israel.
In verse 6 beloved son echoes the baptiem (1.11) and transfiguration (9.7).
In verse 7 a reference to the cross is unavoidable.
In verse 10 cites Ps 118.22-23 (Septuagint).
In verse 12 the chief priests, scribes, and elders recognize they are the "tenants."
Comments or Questions...

Reading for January 20th

Read Mark 11.27-33 (Mt 21.23-27; Lk 20.1-8; Jn 2.18-22): Temple teachings.
In verse 29 Jesus answers a question with a question and so avoids his interlocutors' trap
 (see 12.13-17).
Jesus speaks not on the authority of his teachers (see 1.22) but on his own.
Comments or Questions...

Reading for January 19th

Read Mark 11.12-25
In verses 12-14 (Mt 21.18-20; Lk 13.6-9): Cursing the fig tree.
Mark may intend the tree to symbolize Jerusalem; its cursing and withering (11.20) frame Jesus' entry into the city.
Like the tree, the city fails to bear fruit; much of Jerusalem was destroyed during the war against Rome in 66-70 CE.
In verses 15-19 (Mt 21.12-17; Lk 19.45-48; Jn 2.13-25): The temple protest.
See comment on Mt 21.12-13.
In verse 17 see Isa. 56.7; Jer 7.11.
The Temple was a house of prayer for all the nations; the scene is set in the Court of the Gentiles.
In verse 18 the crowds support Jesus' the chief priests and scribes replace the Pharisees as Jesus' opponents.
In verses 20-25 The dead fig tree.
The two-stage miracle (see 8.22-26) frames the entry into Jerusalem.
In verse 21 Rabbi means "my teacher."
In verses 24-25 Mark frequently highlights prayer (1.35; 9.29; 11.17); the verses echo the Lord's Prayer (see 6.9-13; Lk 11.2-4).
Comments or Questions...

Reading for January 18th

Read Mark 11.1-11 (Mt 21.1-11; Lk 19.28-38; Jn 12.12-18): Entering Jerusalem.
Mark does not specify whether Jesus had friends in Jerusalem or whether his command
was based on foreknowledge.
The colt recollects Zech 9.9 and thereby has messianic and royal implications.
In verse 10 On David, see comment on 10.47.
Comments or Questions...

Reading for January 17th

Read Mark 10.46-52 (Mt 20.29-34; Lk 18.35-43): Bartimaeus.
Bartimaeus means son of Timaeus; Mark explains the Aramaic formulation.
In verse 47 Son of David indicates Jesus' messianic kingship, which takes on
heightened political implications as Jesus nears Jerusalem.
In verse 48 here the crowd ironically invokes the secrecy motif.
Comments or Questions...

Reading for January 16th

Read Mark 10.32-45
In verses 32-34 (Mt 20.17-19; Lk 18.31-34) The third passion prediction.
In verse 32 fear marks the disciples throughout the rest of the gospel.
In verses 35-45 (Mt 20.20-28; Lk 22.24-27): James and John.
The disciples have yet to learn Jesus' lessons of self-loss and humility; Matthew protects their role by assigning the question to their mother.
In verse 45 ransom is paid to release captives and slaves; from whom or what Jesus' death purchases release (Satan? sin?) is not specified (see comment on Mt 20.28).
Comments or Questions...

Reading for January 15th

Read Mark 10.17-31 (Mt 19.16-30; Lk 18.18-30): The rich man.
In verse 18 Jesus insists all honor be directed to God.
In verse 19 see Ex 20.12-16; Deut 5.16-20.
In verse 21 Jesus recognizes the man's sincerity.
In verse 25 riches distract and cause self-glorification.
In verse 28 Peter exaggerates: He retains his home in Capernaum (1.29).
In verse 30 Mark omits "fathers"; the new family does not place anyone as
head of the household or patriarch.
In verse 31 (Mt 19.30; 20.16; Lk 13.30): see comment on 8.35.
Comments or Questions...

Reading for January 14th

Read Mark 10.1-16
In verses 1-12 (Mt 5.31-32; 19.1-12; Lk 16-18): Marriage and divorce.
In verse 2 Pharisees accepted divorce but debated acceptable reasons for it.
Inverses 3-4 see Deut 24.1-4.
In verse 12 sources from Diaspora indicate Jewish women could and did sue for divorce.
Some of the Dead Sea scrolls also forbid divorce, and certainly forbid polygamy, by appeal to Gen 2.
Mark leaves open the possibility of separation, as long as no remarriage takes place.
In verses 13-16 (Mt 19.13-15; Lk 18.15-17): Blessing children.
See 9.36; Mark continues to contrast the ideal of the little child with the behavior of the disciples.
Comments or Questions...

Reading for January 13th

Read Mark 9.42-50
In verses 42-48 (Mt 5.29-30; 18.6-9; Lk 17.1-2): Warnings against stumbling blocks.
In verse 42 little ones (see comments on the "little child" in 9.33-37) are those who follow Jesus.
In verses 43-47 the saying express the radicality of Jesus' message.
In verse 48 see Isa 66.24.
In verses 49-50 (Mt 5.13; Lk 14.34-35): salt perhaps refers to sacrificial offerings
and therefore to purification and integrity.
Comments or Questions...

Reading for January 12th

Read Mark 9.30-41
In verses 30-32 (Mt 17.22-23; Lk 9.43-45): The second passion prediction.
See Mk 8.31; 10.33.
The disciples still do not comprehend.
In verses 33-37 (Mt 18.1-5; Lk 9.46-48): First and last.
The disciples recognize the subject of superiority was contrary to Jesus' insistence on selflessness.
Children represent powerlessness; as divine "son," Jesus is also in the role of child.
In verses 38-41 (Lk 9.49-59): The rival exorcist.
In your name complements v. 37's in my name.
In verses 39-40 (Mt 12.30; Lk 11.23): familiarity will eventually lead to faith.
Mark's saying that those who are not against Jesus are for him is much more positive
than Matthew and Luke's rendition.
Comments or Questions...

Reading for January 11th

Read Mark 9.14-29 (Mt 17.14-21; Lk 9.37-42): The possessed child.
In verse 18 the disciples fail to use appropriate prayer (9.29).
In verse 19 Jesus rejects being perceived only as a miracle worker.
In verse 24 the father's cry may speak to those in Mark's community who have undergone persecution.
In verse 29 healings arise from divine response, not human magic.
Comments or Questions...

Reading for January 10th

Read Mark 9.2-13 (Mt 17.1-8; Lk 9.28-36): The transfiguration.
Lacking resurrection appearances, Mark may intend the transfiguration to show Jesus' glorification.
In verse 9 one explanation for messianic secrecy: Jesus' mission cannot be understood apart from cross and resurrection.
In verse 13 Elijah was to herald the end of the age (see Mal 3.1; 4); Jesus' comment cryptically refers to the Baptist (see also 1 Kings 19).
Comments or Questions...