Read Micah 2.6-11 The true prophets' message rejected.
Opposition to prophets such as Micah who pronounce judgment arises from the
belief that a disaster is unthinkable: "Disgrace will bot overtake us" (v. 6; 3.5, 11).
In verse 9 Micah tells the make elite (you is a masculine plural form in Hebrew)
that women and children will bear the punishment for their sins.
In verse 11 false prophets dull the senses like liquor.
Comments or Question...
Sunday, September 30, 2018
Friday, September 28, 2018
Reading for October 7th
Read Micah 2.1-5 Judgment for economic crimes.
The theme of this speech is the exploitation of the poor by the rich.
In verses 1-2 the indictment blames the wealthy for seizing fields unfairly,
including the ancestral inheritance which was not to leave a family's possession.
In verses 3-5 the sentence imposes a punishment that suits the crime:
The wealthy will lose their own fields and others will divide them among themselves.
Comments or Questions...
The theme of this speech is the exploitation of the poor by the rich.
In verses 1-2 the indictment blames the wealthy for seizing fields unfairly,
including the ancestral inheritance which was not to leave a family's possession.
In verses 3-5 the sentence imposes a punishment that suits the crime:
The wealthy will lose their own fields and others will divide them among themselves.
Comments or Questions...
Reading for October 6th
Read Micah 1.10-16 A lament over the invasion of Judah.
This speech may have been composed in response to the invasion in 701 BCE of the Assyrian King Sennacherib, who conquered Lachish (v. 13) together with other cities and town s in the Judean foothills in the vicinity of Micah's own village Moresheth-gath (v. 14; see sidebar above).
Among the towns Micah lists as bearing the brunt of the Assyrian attack, Beth-ezel (v.11), Lachish
(v. 13), Moreseth-gath and Achzib (v. 14), and Mareshah and Adullam (v. 15) have all been identified with sites in the Judean foothills (see map on p. 1200), and the other places mentioned were likely situated in this vicinity as well.
Comments or Questions...
This speech may have been composed in response to the invasion in 701 BCE of the Assyrian King Sennacherib, who conquered Lachish (v. 13) together with other cities and town s in the Judean foothills in the vicinity of Micah's own village Moresheth-gath (v. 14; see sidebar above).
Among the towns Micah lists as bearing the brunt of the Assyrian attack, Beth-ezel (v.11), Lachish
(v. 13), Moreseth-gath and Achzib (v. 14), and Mareshah and Adullam (v. 15) have all been identified with sites in the Judean foothills (see map on p. 1200), and the other places mentioned were likely situated in this vicinity as well.
Comments or Questions...
Thursday, September 27, 2018
Reading for October 5th
Read Micah 1.2-9 Judgment on Samaria and Jerusalem.
Micah's opening speech focuses on his primary audience:
the ruling elite in the capitals of Israel and Judah.
In verses 3-4 Divine appearances so powerful that they throw nature into
disarray are common at the beginning of prophetic books (Am 1.2; Nah 1.3-5).
In verse 5 Samaria and Jerusalem are viewed as the centers of corruption
in their respective kingdoms.
In verses 6-7 the end of Samaria, forecast here, occurred during Micah's career in
721 BCE when the Assyrians conquered Israel.
In verse 9 a threat to Jerusalem, but not its end, is described.
Comments or Questions...
Micah's opening speech focuses on his primary audience:
the ruling elite in the capitals of Israel and Judah.
In verses 3-4 Divine appearances so powerful that they throw nature into
disarray are common at the beginning of prophetic books (Am 1.2; Nah 1.3-5).
In verse 5 Samaria and Jerusalem are viewed as the centers of corruption
in their respective kingdoms.
In verses 6-7 the end of Samaria, forecast here, occurred during Micah's career in
721 BCE when the Assyrians conquered Israel.
In verse 9 a threat to Jerusalem, but not its end, is described.
Comments or Questions...
Wednesday, September 26, 2018
Reading for October 4th
Read Micah 1.1 Title.
Micah's home is the small village of Moresheth, southwest of Jerusalem in the southern
kingdom of Judah, but his speeches are directed to Samaria and Jerusalem,
capital cities of the north and the south.
Comments or Questions...
Micah's home is the small village of Moresheth, southwest of Jerusalem in the southern
kingdom of Judah, but his speeches are directed to Samaria and Jerusalem,
capital cities of the north and the south.
Comments or Questions...
Tuesday, September 25, 2018
Reading for October 3rd
Read 2 Peter 3.14-18 Letter closing.
Once, more, the true tradition about the coming judgment yields pastoral results
in the reform of human live.
In verse 14 we are to be without spot or blemish, just as Paul regularly announced
to his churches (1 Thess 3.13; Phil 2.15).
In verses 15-16 the reference to Paul indicates that some of his letters are known,
possibly even collected by this time.
Our author admits that Paul's letters are hard to understand; yet he cites them as support
for God's patience or delay of judgment (Rom 2.4-5), Christian belief in a final judgment
(Rom 14.10), the consequent need to spotlessness (1 Thess 3.11-13), and the coming of
Christ like a thief in the night (1 Thess 5.2).
In verses 17-18 the letter ends with a final exhortation to shun the erroneous doctrine,
which leads to lawlessness .
the final doxology is addressed to Jesus, not God, which is very unusual.
Comment or Questions...
Once, more, the true tradition about the coming judgment yields pastoral results
in the reform of human live.
In verse 14 we are to be without spot or blemish, just as Paul regularly announced
to his churches (1 Thess 3.13; Phil 2.15).
In verses 15-16 the reference to Paul indicates that some of his letters are known,
possibly even collected by this time.
Our author admits that Paul's letters are hard to understand; yet he cites them as support
for God's patience or delay of judgment (Rom 2.4-5), Christian belief in a final judgment
(Rom 14.10), the consequent need to spotlessness (1 Thess 3.11-13), and the coming of
Christ like a thief in the night (1 Thess 5.2).
In verses 17-18 the letter ends with a final exhortation to shun the erroneous doctrine,
which leads to lawlessness .
the final doxology is addressed to Jesus, not God, which is very unusual.
Comment or Questions...
Monday, September 24, 2018
Reading for October 2nd
Read 2 Peter 3.1-13 1-7 Another refutation.
In verses 2 Peter claims that this is his second letter, but 1 Peter can hardly
be the earlier one because it shares so little of this author's vocabulary or themes.
Moreover, by referring to what was said by your apostles, the author positions
himself as a much later authority.
This letter aims to remind the recipients of what their holy prophets and
Lord and Savior said about the Day of the Lord, which is the crux of the conflict.
In verses 3-4 farewell addresses generally predict future crisis; here scoffers
ridicule the prophecy of Jesus' return.
"Where is the promise of his coming?"
Delay serves as their chief argument against Jesus' coming and God's judgment.
In verses 5-7 the author refutes their scoffing by emphasizing the reliability of God's word.
God's word created the world out of water and judged it (recall Noah, 2.5);
that same word declares that God will judge by fire what is created.
It was common to describe God's two basic powers as creative power at the world's
beginning and executive power at its end.
The Christian God is also confessed as having both powers, which the opponents here deny.
In verses 8-13 Challenge and riposte.
Peter challenges more scoffing statements from his opponents.
In verse 8-9 the standard argument against divine judgment is its delay;
sinners seem to escape, and faithful people seem not to be rewarded.
Peter refutes this in tow ways: First, God's time is not our time, as Ps 90.4 indicates
(one day is like a thousand years); moreover, God's "delay" is a gift of time for repentance
(Rom 2.4-5) because God does not want any to perish.
In verse 10 Yet the traditional prophecy of the Lord coming like a thief (1 Thess 5.2; Rev 3.3)
reminds us that the exact time cannot be known.
In verses 11-13 correct theology leads to correct behavior; hence, all who await the world's dissolution and recreation will live upright lives guided by this truth.
The idea of new heavens and a new earth reflects a technical idea in Greek philosophy
called cosmic "regeneration" (see Mt 19.28).
The Stoics, for example, claimed that the world would dissolve in fire but then be recreated.
A claim, then, is made that all right-thinking people accept the idea of the world's end.
Comments or Questions...
In verses 2 Peter claims that this is his second letter, but 1 Peter can hardly
be the earlier one because it shares so little of this author's vocabulary or themes.
Moreover, by referring to what was said by your apostles, the author positions
himself as a much later authority.
This letter aims to remind the recipients of what their holy prophets and
Lord and Savior said about the Day of the Lord, which is the crux of the conflict.
In verses 3-4 farewell addresses generally predict future crisis; here scoffers
ridicule the prophecy of Jesus' return.
"Where is the promise of his coming?"
Delay serves as their chief argument against Jesus' coming and God's judgment.
In verses 5-7 the author refutes their scoffing by emphasizing the reliability of God's word.
God's word created the world out of water and judged it (recall Noah, 2.5);
that same word declares that God will judge by fire what is created.
It was common to describe God's two basic powers as creative power at the world's
beginning and executive power at its end.
The Christian God is also confessed as having both powers, which the opponents here deny.
In verses 8-13 Challenge and riposte.
Peter challenges more scoffing statements from his opponents.
In verse 8-9 the standard argument against divine judgment is its delay;
sinners seem to escape, and faithful people seem not to be rewarded.
Peter refutes this in tow ways: First, God's time is not our time, as Ps 90.4 indicates
(one day is like a thousand years); moreover, God's "delay" is a gift of time for repentance
(Rom 2.4-5) because God does not want any to perish.
In verse 10 Yet the traditional prophecy of the Lord coming like a thief (1 Thess 5.2; Rev 3.3)
reminds us that the exact time cannot be known.
In verses 11-13 correct theology leads to correct behavior; hence, all who await the world's dissolution and recreation will live upright lives guided by this truth.
The idea of new heavens and a new earth reflects a technical idea in Greek philosophy
called cosmic "regeneration" (see Mt 19.28).
The Stoics, for example, claimed that the world would dissolve in fire but then be recreated.
A claim, then, is made that all right-thinking people accept the idea of the world's end.
Comments or Questions...
Sunday, September 23, 2018
Reading for October 1st
Read 2 Peter 2.10b-22 Assorted attacks.
In verses 11-14 Peter resorts to name-calling (bold, willful), accusing his opponents of
insulting the angels who are predicted to accompany the divine judgment (Mt 24.30-31).
More name-calling follows: irrational animals, blots and blemishes, adulterous, and greedy.
He continually pronounces judgment on them (caught and killed, will be destroyed,
suffering the penalty for doing wrong) a judgment they deny.
In verses 15-16 Balaam (Num 22) provides another biblical example of a "false prophet"
who was rebuked by his dumb donkey.
In verses 17-18 more name-calling, but in terms of things that fail:
water less springs are all promise and no payoff.
He accuses his opponents of base motives (first greed and now license)
and argues that their doctrine cannot lead to moral integrity.
In verses 19-20 in promising freedom, they proclaim freedom from fear of God's
judgment and presumably god's law; but this perverse idea only leads to slavery,
not freedom, and to corruption, not holiness.
In verses 21-22 the opponents are likened to the most unclean animals in that culture,
dogs and sows; after baptism and purification, they return to t heir previous vomit and mud.
The opponents' doctrine, then, only leads to a bad end - proof that it is wrong.
Comments or Questions...
In verses 11-14 Peter resorts to name-calling (bold, willful), accusing his opponents of
insulting the angels who are predicted to accompany the divine judgment (Mt 24.30-31).
More name-calling follows: irrational animals, blots and blemishes, adulterous, and greedy.
He continually pronounces judgment on them (caught and killed, will be destroyed,
suffering the penalty for doing wrong) a judgment they deny.
In verses 15-16 Balaam (Num 22) provides another biblical example of a "false prophet"
who was rebuked by his dumb donkey.
In verses 17-18 more name-calling, but in terms of things that fail:
water less springs are all promise and no payoff.
He accuses his opponents of base motives (first greed and now license)
and argues that their doctrine cannot lead to moral integrity.
In verses 19-20 in promising freedom, they proclaim freedom from fear of God's
judgment and presumably god's law; but this perverse idea only leads to slavery,
not freedom, and to corruption, not holiness.
In verses 21-22 the opponents are likened to the most unclean animals in that culture,
dogs and sows; after baptism and purification, they return to t heir previous vomit and mud.
The opponents' doctrine, then, only leads to a bad end - proof that it is wrong.
Comments or Questions...
Friday, September 21, 2018
Reading for September 30th
Read 2 Peter 2.1-10a 1-3 First look at the opponents.
Farewell addresses typically predict future crises (Acts 20.29-30), here, the advent of false teachers.
In verses 1-3 when they deny the Master, they declare that God does not judge, a common deviant doctrine among Greeks and Judeans.
One reason for thinking this is the observation of the slowness of judgment:
It is idle or God sleeps (3.8-9).
In verses 4-10a First response.
Responding to a denial of divine judgment, Peter cites proof from the Bible.
In verses 4-8 God did not spare evil angels; God saved Noah, but brought a flood on the ungodly; God rescued Lot, but turned Sodom and Gomorrah to ashes.
In verse 9-10 these examples prove that the Lord knows how to rescue the godly and to keep the unrighteous until the day of judgment.
Besides God's judgment, the author also defends the belief in survival after death, when God's judgment will reward the good and requite the wicked.
Comments or Questions...
Farewell addresses typically predict future crises (Acts 20.29-30), here, the advent of false teachers.
In verses 1-3 when they deny the Master, they declare that God does not judge, a common deviant doctrine among Greeks and Judeans.
One reason for thinking this is the observation of the slowness of judgment:
It is idle or God sleeps (3.8-9).
In verses 4-10a First response.
Responding to a denial of divine judgment, Peter cites proof from the Bible.
In verses 4-8 God did not spare evil angels; God saved Noah, but brought a flood on the ungodly; God rescued Lot, but turned Sodom and Gomorrah to ashes.
In verse 9-10 these examples prove that the Lord knows how to rescue the godly and to keep the unrighteous until the day of judgment.
Besides God's judgment, the author also defends the belief in survival after death, when God's judgment will reward the good and requite the wicked.
Comments or Questions...
Reading for September 29th
Read 2 Peter 1.12-21 Farewell address.
Typical of farewell addresses, Peter announces his death.
Such biblical forms generally have (1) announcement of death ((1.14); (2) predictions of future crises (2.1-3; 3.1-7); (3) exhortation to a specific virtue (1.4-11; 3.1-2); and (4) legacy (2.4-10; 3.8-10).
This prediction echoes Jn 21.18-19, even as it confirms the tradition that Peter regularly received special revelations (Mt 16.16-17; 17.25-27).
In verses 16-21 Transfiguration.
Claiming to have been present at Jesus' transfiguration (Mt. 17.1-8),
Peter interprets that event as a prophecy of Jesus' return in glory.
In verses 16-18 as an eyewitness, he claims a role that confirms his authority to
explain and defend other prophecies about Jesus, such as his return to judge the world.
In verses 19-21 he defends the inspiration of both the prophet who receives prophecy
and its interpreter.
Prophecy is fully confirmed, or established, because God is its author
(this is my beloved Son, not a), and God's Spirit inspires both prophet and interpreter.
The prophecy confirmed is about the final judgment of the world.
Christ, the morning star (Rev 22.16) brings light and hope, not fear.
Comments or Questions...
Typical of farewell addresses, Peter announces his death.
Such biblical forms generally have (1) announcement of death ((1.14); (2) predictions of future crises (2.1-3; 3.1-7); (3) exhortation to a specific virtue (1.4-11; 3.1-2); and (4) legacy (2.4-10; 3.8-10).
This prediction echoes Jn 21.18-19, even as it confirms the tradition that Peter regularly received special revelations (Mt 16.16-17; 17.25-27).
In verses 16-21 Transfiguration.
Claiming to have been present at Jesus' transfiguration (Mt. 17.1-8),
Peter interprets that event as a prophecy of Jesus' return in glory.
In verses 16-18 as an eyewitness, he claims a role that confirms his authority to
explain and defend other prophecies about Jesus, such as his return to judge the world.
In verses 19-21 he defends the inspiration of both the prophet who receives prophecy
and its interpreter.
Prophecy is fully confirmed, or established, because God is its author
(this is my beloved Son, not a), and God's Spirit inspires both prophet and interpreter.
The prophecy confirmed is about the final judgment of the world.
Christ, the morning star (Rev 22.16) brings light and hope, not fear.
Comments or Questions...
Thursday, September 20, 2018
Reading for September 28th
Read 2 Peter 1.1-11. 1-2 Sender and addresses.
The sender's name, Simeon Peter, is a rare Semitic variation of "Simon Peter" or simply "Peter."
As servant and apostle he claims high status, for great Israelite figures were often called
"servant of the Lord" (Moses: Ex 32.13; David: 2 Sam 7.5).
No specific place is addressed; instead the recipients are identified as all those who share
a most valuable thing, such as faith in God and Jesus that is, correct faith.
In verses 3-10 Thanksgiving.
Letters often include "thanksgivings," which introduce themes to be developed.
In verse 3-4 Peter singles out two blessings for praise: everything needed for life and godliness
and precious and very great promises.
In verses 5-8 correct faith leads to purity, not corruption, and predicts a sharing in the divine
nature in the afterlife.
In support, Peter cites a chain of virtues that follow from correct faith (see Rom 5.1-5),
thus illustrating the principle that "good doctrine leads to good behavior" and vice versa.
Besides faith, endurance (hope) and mutual affection, virtues such as knowledge, self-control, and godliness point to topics developed later: correct doctrine, moral rectitude, and justice toward God.
Comments or Questions...
The sender's name, Simeon Peter, is a rare Semitic variation of "Simon Peter" or simply "Peter."
As servant and apostle he claims high status, for great Israelite figures were often called
"servant of the Lord" (Moses: Ex 32.13; David: 2 Sam 7.5).
No specific place is addressed; instead the recipients are identified as all those who share
a most valuable thing, such as faith in God and Jesus that is, correct faith.
In verses 3-10 Thanksgiving.
Letters often include "thanksgivings," which introduce themes to be developed.
In verse 3-4 Peter singles out two blessings for praise: everything needed for life and godliness
and precious and very great promises.
In verses 5-8 correct faith leads to purity, not corruption, and predicts a sharing in the divine
nature in the afterlife.
In support, Peter cites a chain of virtues that follow from correct faith (see Rom 5.1-5),
thus illustrating the principle that "good doctrine leads to good behavior" and vice versa.
Besides faith, endurance (hope) and mutual affection, virtues such as knowledge, self-control, and godliness point to topics developed later: correct doctrine, moral rectitude, and justice toward God.
Comments or Questions...
Wednesday, September 19, 2018
Reading for September 27th
Read Jonah 4.1-11 God's lesson to Jonah.
In the final episode of Jonah's story, the prophet's self-interest is contrasted with God's
compassion for others, even for those people considered enemies of Israel and Judah.
In verse 2 when Jonah says "You are a gracious God and merciful," he is quoting an ancient
Israelite creedal statement affirming God's compassion for the repentant and judgment of the unrepentant (Ex 34.6-7; Joel 2.13).
In verse 6 the castor bean, the best suggestion for the Hebrew "qiqayon" (rendered here bush),
is a perennial herb whose oil was used in antiquity for medicine and as fuel for oil lamps.
Its large leaves could provide a modest amount of shade.
In verse 11 the final phrase of the story, many animals, recalls the repentance of the animals in
3.7-8 and, not without a bit of humor and irony, emphasizes again the extent of God's compassion.
Comments or Questions...
In the final episode of Jonah's story, the prophet's self-interest is contrasted with God's
compassion for others, even for those people considered enemies of Israel and Judah.
In verse 2 when Jonah says "You are a gracious God and merciful," he is quoting an ancient
Israelite creedal statement affirming God's compassion for the repentant and judgment of the unrepentant (Ex 34.6-7; Joel 2.13).
In verse 6 the castor bean, the best suggestion for the Hebrew "qiqayon" (rendered here bush),
is a perennial herb whose oil was used in antiquity for medicine and as fuel for oil lamps.
Its large leaves could provide a modest amount of shade.
In verse 11 the final phrase of the story, many animals, recalls the repentance of the animals in
3.7-8 and, not without a bit of humor and irony, emphasizes again the extent of God's compassion.
Comments or Questions...
Tuesday, September 18, 2018
Reading for September 26th
Read Jonah 3.1-10 The Ninevites repent and are saved.
An irony that underlies the response of the people of Nineveh to Jonah's preaching is that,
while the people of Israel and Judah seldom respond to their own prophets by repenting
(Hos 9.7; Am 4.6-12), these wicked enemies repent immediately.
In verse 6 sackcloth and ashes are traditional signs of mourning and repentance (Joel 1.13; Isa 58.5).
In verses 7-8 by including Nineveh's animals in the rituals of fasting, wearing sackcloth,
and praying to God, the narrator emphasized through humor and irony Nineveh's total
response to Jonah's preaching.
Comments or Questions...
An irony that underlies the response of the people of Nineveh to Jonah's preaching is that,
while the people of Israel and Judah seldom respond to their own prophets by repenting
(Hos 9.7; Am 4.6-12), these wicked enemies repent immediately.
In verse 6 sackcloth and ashes are traditional signs of mourning and repentance (Joel 1.13; Isa 58.5).
In verses 7-8 by including Nineveh's animals in the rituals of fasting, wearing sackcloth,
and praying to God, the narrator emphasized through humor and irony Nineveh's total
response to Jonah's preaching.
Comments or Questions...
Monday, September 17, 2018
Reading for September 25th
Read Jonah 2.1-10 Jonah's prayer.
Jonah's prayer, an appeal to God in poetic form, may be a traditional text taken over
by the narrator to represent Jonah's petition.
It is composed in the form of a lament, a common psalm type in which the worshiper
pleads for God's help in a time of great distress (Ps 3, 5, 7).
In verse 2 the lament opens with an address, in which the worshiper calls out to God.
Sheol is the land of the dead.
In verses 3-6 the description of distress follows the opening address.
the image of deep waters swallowing the worshiper is common in such descriptions
of distress (Ps 69.1-2, 14-15).
The holy temple refers to the Temple in Jerusalem.
In verse 7 a petition to God follows the description of distress.
In verse 8-9 laments customarily end, as does this one, with the worshiper anticipating
God's aid and promising to thank God by presenting a sacrifice at the Temple.
Comments or Questions...
Jonah's prayer, an appeal to God in poetic form, may be a traditional text taken over
by the narrator to represent Jonah's petition.
It is composed in the form of a lament, a common psalm type in which the worshiper
pleads for God's help in a time of great distress (Ps 3, 5, 7).
In verse 2 the lament opens with an address, in which the worshiper calls out to God.
Sheol is the land of the dead.
In verses 3-6 the description of distress follows the opening address.
the image of deep waters swallowing the worshiper is common in such descriptions
of distress (Ps 69.1-2, 14-15).
The holy temple refers to the Temple in Jerusalem.
In verse 7 a petition to God follows the description of distress.
In verse 8-9 laments customarily end, as does this one, with the worshiper anticipating
God's aid and promising to thank God by presenting a sacrifice at the Temple.
Comments or Questions...
Sunday, September 16, 2018
Reading for September 24th
Read Jonah 1.1-17 Jonah flees from God.
The book of Jonah begins, as do other prophetic books, with the phrase the word of the LORD came to...(1.1 Hos 1.1), but unlike other prophets, Jonah embarks on an elaborate plan to escape his calling. The motif of descent runs through the narrative of Jonah's attempt to escape (vv. 3, 5, 15).
In verse 3 Tarshish is a site of uncertain location on the Mediterranean coast west of Israel (Isa 23.1), in the opposite direction from Nineveh to the east.
Joppa is an ancient Mediterranean port city, just south of modern Tel Aviv.
In verse 4 Israel's God is frequently associated with the thunderstorm (Ex 19.16-17; Ps 18.7-15).
Comments or Questions...
The book of Jonah begins, as do other prophetic books, with the phrase the word of the LORD came to...(1.1 Hos 1.1), but unlike other prophets, Jonah embarks on an elaborate plan to escape his calling. The motif of descent runs through the narrative of Jonah's attempt to escape (vv. 3, 5, 15).
In verse 3 Tarshish is a site of uncertain location on the Mediterranean coast west of Israel (Isa 23.1), in the opposite direction from Nineveh to the east.
Joppa is an ancient Mediterranean port city, just south of modern Tel Aviv.
In verse 4 Israel's God is frequently associated with the thunderstorm (Ex 19.16-17; Ps 18.7-15).
Comments or Questions...
Friday, September 14, 2018
Reading for September 23rd
Read 1 Peter 5.1-14
In verses 1-5 Household duties: elders.
The last set of household duties addresses local leaders.
In verses 1-3 Peter's authority to speak as elder rests on this witness of Christ's sufferings (Mt 26.40, 69-75) and vindication (1.1).
Courageous, voluntary leadership which is not self-serving is needed (Mt 20.25-28).
In verse 4 elder, who are local shepherds, will be honored when the chief shepherd comes.
In verse 5 codes of duties, which address reciprocal pairs (wives and husbands, 3.1-7), link elders (5.1-4 with younger men.
Characteristic of the subordinate member of the pairs, young men must have respect
for the authority of the elders.
In verses 6-11 Final exhortations.
In verses 6-7 Peter applies Ps 55.22 to the church, echoing Jesus' words (Mt 23.12; Lk 14.11).
In verses 8-9 the flock of the chief shepherd is attacked by a roaring lion,
the devil (Ps 22.13; Lk 22.31).
Fidelity comes from solidarity with comparable suffering of brothers and sisters elsewhere.
In verses 10-11 as God vindicated Christ (1.11), so the God of all grace will surely restore
or glorify those whom he has called.
A doxology follows (4.11).
In verses 12-14 Letter closing.
In verse 12 Silvanus writes as Peter's secretary (see 1 Cor 16.20).
In verse 13 greetings typically end letters.
Greetings are sent from Babylon,a symbolic name that refers to the city-state Babylon which destroyed Jerusalem and carried its population into exile (Mt 1.11); Christians also used
it to hide the name of their oppressor, the city-state of Rome (Rev 16.19; 17.5; 18.2, 10).
It is, then a symbolic place name.
Still, it echoes the earlier mention of "exile in the Dispersion" (1.1) and "aliens and exiles" (2.11).
Eusebius records that Mark was Peter's associate in Rome and the author of the second gospel
(E.H. 2.15.1-2; 3.39.15).
In verse 14 the kiss of love reminds the church of its identity as a family or household
(see exhortations to love in 1.22; 2.17; 4.8).
Comments or Questions...
In verses 1-5 Household duties: elders.
The last set of household duties addresses local leaders.
In verses 1-3 Peter's authority to speak as elder rests on this witness of Christ's sufferings (Mt 26.40, 69-75) and vindication (1.1).
Courageous, voluntary leadership which is not self-serving is needed (Mt 20.25-28).
In verse 4 elder, who are local shepherds, will be honored when the chief shepherd comes.
In verse 5 codes of duties, which address reciprocal pairs (wives and husbands, 3.1-7), link elders (5.1-4 with younger men.
Characteristic of the subordinate member of the pairs, young men must have respect
for the authority of the elders.
In verses 6-11 Final exhortations.
In verses 6-7 Peter applies Ps 55.22 to the church, echoing Jesus' words (Mt 23.12; Lk 14.11).
In verses 8-9 the flock of the chief shepherd is attacked by a roaring lion,
the devil (Ps 22.13; Lk 22.31).
Fidelity comes from solidarity with comparable suffering of brothers and sisters elsewhere.
In verses 10-11 as God vindicated Christ (1.11), so the God of all grace will surely restore
or glorify those whom he has called.
A doxology follows (4.11).
In verses 12-14 Letter closing.
In verse 12 Silvanus writes as Peter's secretary (see 1 Cor 16.20).
In verse 13 greetings typically end letters.
Greetings are sent from Babylon,a symbolic name that refers to the city-state Babylon which destroyed Jerusalem and carried its population into exile (Mt 1.11); Christians also used
it to hide the name of their oppressor, the city-state of Rome (Rev 16.19; 17.5; 18.2, 10).
It is, then a symbolic place name.
Still, it echoes the earlier mention of "exile in the Dispersion" (1.1) and "aliens and exiles" (2.11).
Eusebius records that Mark was Peter's associate in Rome and the author of the second gospel
(E.H. 2.15.1-2; 3.39.15).
In verse 14 the kiss of love reminds the church of its identity as a family or household
(see exhortations to love in 1.22; 2.17; 4.8).
Comments or Questions...
Reading for September 22nd
Read 1 Peter 4.12-19 Suffering and the coming judgment.
In verses 12-14 Christian's suffering means sharing Christ's sufferings;
as Jesus was vindicated, they will be blessed, honored, and glorified (Mt 5.11-12).
In verses 15-16 suffering should never be punishment for immorality (2.19-20).
But dishonor for the name of Christian (Acts 11.26) means glory to God.
In verses 17-19 God's household is held to a higher standard than unbelievers,
as shown by Prov 11.31.
The proper duty of clients who suffer is to honor their faithful patron with loyal trust
(1 Cor 1.9; 1 Thess 5.24).
Comments or Questions...
In verses 12-14 Christian's suffering means sharing Christ's sufferings;
as Jesus was vindicated, they will be blessed, honored, and glorified (Mt 5.11-12).
In verses 15-16 suffering should never be punishment for immorality (2.19-20).
But dishonor for the name of Christian (Acts 11.26) means glory to God.
In verses 17-19 God's household is held to a higher standard than unbelievers,
as shown by Prov 11.31.
The proper duty of clients who suffer is to honor their faithful patron with loyal trust
(1 Cor 1.9; 1 Thess 5.24).
Comments or Questions...
Thursday, September 13, 2018
Reading for September 21st
Read 1 Peter 4.1-11
In verses 1-6 The final judgment.
The hymn about Jesus leads naturally to the Day of Judgment.
In verses 1-4 Baptismal transformation means the end of life in the flesh but the
beginning of life according to the will of God.
Conversion means a clear break with the ways of one's neighbors,
who ridicule converts for their distinctive behavior (2.18-3.17).
In verses 5-6 judgment confronts all, good and bad, living and dead.
Christ proclaimed the gospel even to the dead so that all may be saved.
In verses 7-11 Final judgment: ideal response.
The judgment mentions above controls how we read vv. 7-11.
In verses 7-9 unlike their indulgent neighbors, Christians demonstrate
disciplined lives whose purity validates their prayers.
Avoiding indulgence, they maintain constant love and practice hospitality,
thus putting others before themselves.
In verse 10-11 God's gifts are a patron's benefaction to his clients.
Conversely, clients offer glory or honor to their patron in the doxology.
Comments or Questions...
In verses 1-6 The final judgment.
The hymn about Jesus leads naturally to the Day of Judgment.
In verses 1-4 Baptismal transformation means the end of life in the flesh but the
beginning of life according to the will of God.
Conversion means a clear break with the ways of one's neighbors,
who ridicule converts for their distinctive behavior (2.18-3.17).
In verses 5-6 judgment confronts all, good and bad, living and dead.
Christ proclaimed the gospel even to the dead so that all may be saved.
In verses 7-11 Final judgment: ideal response.
The judgment mentions above controls how we read vv. 7-11.
In verses 7-9 unlike their indulgent neighbors, Christians demonstrate
disciplined lives whose purity validates their prayers.
Avoiding indulgence, they maintain constant love and practice hospitality,
thus putting others before themselves.
In verse 10-11 God's gifts are a patron's benefaction to his clients.
Conversely, clients offer glory or honor to their patron in the doxology.
Comments or Questions...
Wednesday, September 12, 2018
Reading for September 20th
Read 1 Peter 3.13-22
In verses 13-17 Suffering well.
In verses 13-15 all members are addressed in terms resembling the exhortation to slaves in 2.18-25.
Peter declares unjust suffering a blessing or honor (Mt 5.10-11) while enemies are put to shame.
In verses 16-17 although Christians forswear vengeance (3.9), they may prepare an appropriate defense (Mt 10.19-20) for some forms of civic trial.
The best defense is a clear conscience, that is, respect for the values and actions thought
by others to be honorable.
In verses 18-22 Christ as model.
While paralleling the example of Jesus in 2.21-22, these verses contain a traditional hymn
about his death, vindication, and enthronement (see 1 Tim 3.16 for a similar structure).
In verses 18-19 Christ models sinless suffering, emphasizing the good that comes from endurance.
Put to death, Jesus was made alive by God; when vindicated, he rebuked the evil powers responsible for his death and the group's suffering.
In verses 20-21 Peter interrupts with a reminder of baptism.
Noah and seven other persons escaped destruction in the flood, prefiguring baptism,
spiritual washing and new birth.
In verse 22 the hymn continues with mention of Jesus' resurrection and enthronement,
when all heavenly spirits and powers obey him.
Suffering like Christ, disciples experience a baptismal transformation from moral death
to heavenly life, thus sharing in Jesus' resurrection.
They also glory in Jesus' authority over the cosmos.
Comments or Questions...
In verses 13-17 Suffering well.
In verses 13-15 all members are addressed in terms resembling the exhortation to slaves in 2.18-25.
Peter declares unjust suffering a blessing or honor (Mt 5.10-11) while enemies are put to shame.
In verses 16-17 although Christians forswear vengeance (3.9), they may prepare an appropriate defense (Mt 10.19-20) for some forms of civic trial.
The best defense is a clear conscience, that is, respect for the values and actions thought
by others to be honorable.
In verses 18-22 Christ as model.
While paralleling the example of Jesus in 2.21-22, these verses contain a traditional hymn
about his death, vindication, and enthronement (see 1 Tim 3.16 for a similar structure).
In verses 18-19 Christ models sinless suffering, emphasizing the good that comes from endurance.
Put to death, Jesus was made alive by God; when vindicated, he rebuked the evil powers responsible for his death and the group's suffering.
In verses 20-21 Peter interrupts with a reminder of baptism.
Noah and seven other persons escaped destruction in the flood, prefiguring baptism,
spiritual washing and new birth.
In verse 22 the hymn continues with mention of Jesus' resurrection and enthronement,
when all heavenly spirits and powers obey him.
Suffering like Christ, disciples experience a baptismal transformation from moral death
to heavenly life, thus sharing in Jesus' resurrection.
They also glory in Jesus' authority over the cosmos.
Comments or Questions...
Tuesday, September 11, 2018
Reading for September 19th
Read 1 Peter 3.1-12
In verses 1-7 Wives and husbands.
In verse 1 in this exposition of patriarchal authority, wives should accept their husbands' authority.
In verses 2-5 honorable behavior resides in a heightened sense of purity, which here means
avoidance of expensive and seductive adornment.
Instead of outward glitter (hair, jewelry, or clothing), wives should adorn themselves with inner virtue, such as a gentle and quiet spirit.
As slaves imitate the example of the crucified Jesus, wives follow Sarah's example of obedience
to Abraham.
In verse 7 husbands reciprocate by honoring their wives.
Conjugal duties here reflect the ancient gender division of society, with males exercising authority
in public, while females, considered weaker, showed obedience in private.
In verses 8-12 Something for everybody.
In verses 8-9 Peter celebrates actions that bind the church together, such as unity, love, tenderness, and humility: There can be no envy or competition in the group, thus the deadly games of seeking honor are censured.
Moreover, all vengeance is forsworn, as Jesus mandated (Mt 5.43-45) and Ps 34.12-16 confirms.
Comments or Questions...
In verses 1-7 Wives and husbands.
In verse 1 in this exposition of patriarchal authority, wives should accept their husbands' authority.
In verses 2-5 honorable behavior resides in a heightened sense of purity, which here means
avoidance of expensive and seductive adornment.
Instead of outward glitter (hair, jewelry, or clothing), wives should adorn themselves with inner virtue, such as a gentle and quiet spirit.
As slaves imitate the example of the crucified Jesus, wives follow Sarah's example of obedience
to Abraham.
In verse 7 husbands reciprocate by honoring their wives.
Conjugal duties here reflect the ancient gender division of society, with males exercising authority
in public, while females, considered weaker, showed obedience in private.
In verses 8-12 Something for everybody.
In verses 8-9 Peter celebrates actions that bind the church together, such as unity, love, tenderness, and humility: There can be no envy or competition in the group, thus the deadly games of seeking honor are censured.
Moreover, all vengeance is forsworn, as Jesus mandated (Mt 5.43-45) and Ps 34.12-16 confirms.
Comments or Questions...
Monday, September 10, 2018
Reading for September 18th
Read 1 Peter 2.11-25
In verses 11-17 Civic and family duties.
Peter begins here a lengthy catalog of traditional duties, which are aspects of justice.
Although aliens and exiles, disciples must act honorable like citizens.
This means accepting the authority either of civic rulers, Roman emperor, local governors,
or heads of families.
Despite their social status as servants, they should live as free people by honoring and
fearing those with political authority.
In verses 18-25 Slaves gaining honor.
Typical catalogs of duties address both masters and slaves (Eph 6.5-9; Col 4.1),
but only slaves are mentioned here.
In verses 18-20 honorable behavior is expected, namely, accepting authority from
good and evil masters alike.
Unjust, suffering for doing good, while shameful to others, is a credit to God
(see honorable behavior in 2.12).
In verses 21-25 Isa 53.9 says that Christ left an example of suffering unjustly but honorably.
He forswore vengeance, the mark of honorable males in classical cultures;
his wounds healed our sins.
Slaves, then, belong to the flock of an honorable shepherd and guardian, who rewards the (5.4).
Comments or Questions...
In verses 11-17 Civic and family duties.
Peter begins here a lengthy catalog of traditional duties, which are aspects of justice.
Although aliens and exiles, disciples must act honorable like citizens.
This means accepting the authority either of civic rulers, Roman emperor, local governors,
or heads of families.
Despite their social status as servants, they should live as free people by honoring and
fearing those with political authority.
In verses 18-25 Slaves gaining honor.
Typical catalogs of duties address both masters and slaves (Eph 6.5-9; Col 4.1),
but only slaves are mentioned here.
In verses 18-20 honorable behavior is expected, namely, accepting authority from
good and evil masters alike.
Unjust, suffering for doing good, while shameful to others, is a credit to God
(see honorable behavior in 2.12).
In verses 21-25 Isa 53.9 says that Christ left an example of suffering unjustly but honorably.
He forswore vengeance, the mark of honorable males in classical cultures;
his wounds healed our sins.
Slaves, then, belong to the flock of an honorable shepherd and guardian, who rewards the (5.4).
Comments or Questions...
Sunday, September 9, 2018
Reading for September 17th
Read 1 Peter 2.4-10 Holy temple in Christ.
Suffering challenges belief in God's providence; Jesus' death, moreover, was shameful (Heb 12.2).
Peter reinterprets Jesus' death according to Scripture and invites the addressees to reinterpret their own ambiguous situation.
In verse 4-8 despite death, Jesus is a living stone; although rejected, he is exalted.
Thus he serves as cornerstone (Isa 28.16) and head of the corner (Ps 118.22)
of an imperishable new temple.
Through crisis and deliverance, believers become like Christ, namely, living stones of a spiritual house and a holy priesthood (2.5, 9).
In verses 9-10 they enjoy high status; once not a people, they are God's chosen race and God's own people; dishonored here they will not be put to shame (v.6) in God's kingdom.
Comments or Questions...
Suffering challenges belief in God's providence; Jesus' death, moreover, was shameful (Heb 12.2).
Peter reinterprets Jesus' death according to Scripture and invites the addressees to reinterpret their own ambiguous situation.
In verse 4-8 despite death, Jesus is a living stone; although rejected, he is exalted.
Thus he serves as cornerstone (Isa 28.16) and head of the corner (Ps 118.22)
of an imperishable new temple.
Through crisis and deliverance, believers become like Christ, namely, living stones of a spiritual house and a holy priesthood (2.5, 9).
In verses 9-10 they enjoy high status; once not a people, they are God's chosen race and God's own people; dishonored here they will not be put to shame (v.6) in God's kingdom.
Comments or Questions...
Friday, September 7, 2018
Reading for September 16th
Read 1 Peter 1.22-2.3 New birth, new behavior.
Conversion to the "holy" God demands a holy life.
In verses 22-23 the new birth (1.3) functions as part of the exhortation to holy living.
In verses 23-25 in contrast to a mortal world where things die (all flesh is like grass), in God's immortal world, the word of divine promises endures forever means death to previous sin,
pursuit of spiritual milk which nourishes for endurance, and wisdom for valuing this noble state.
Comments or Questions...
Conversion to the "holy" God demands a holy life.
In verses 22-23 the new birth (1.3) functions as part of the exhortation to holy living.
In verses 23-25 in contrast to a mortal world where things die (all flesh is like grass), in God's immortal world, the word of divine promises endures forever means death to previous sin,
pursuit of spiritual milk which nourishes for endurance, and wisdom for valuing this noble state.
Comments or Questions...
Reading for September 15th
Read 1 Peter 1.1-21
In verses 10-16 Good theology means good morals.
Topics from the thanksgiving are developed: inheritance and suffering leading to glory.
In verses 11-11 prophets confirm that suffering leads to future glory, a pattern applied to Jesus
(2.22; Isa 53) and his disciples.
In verses 13-14 thus they should act like obedient children, avoiding desires and pursuing purity.
In verses 15-16 called by the holy god, they too must be holy, spotless or blameless (Lev 11.44-45).
In verses 17-21 Recalling conversion.
In verse 17 although blessed, they still face God's impartial judgment.
In verses 18-21 Jesus' sacrificial death ransomed Christians; thus God works in them
the process of death leading to glory.
Comments or Questions...
In verses 10-16 Good theology means good morals.
Topics from the thanksgiving are developed: inheritance and suffering leading to glory.
In verses 11-11 prophets confirm that suffering leads to future glory, a pattern applied to Jesus
(2.22; Isa 53) and his disciples.
In verses 13-14 thus they should act like obedient children, avoiding desires and pursuing purity.
In verses 15-16 called by the holy god, they too must be holy, spotless or blameless (Lev 11.44-45).
In verses 17-21 Recalling conversion.
In verse 17 although blessed, they still face God's impartial judgment.
In verses 18-21 Jesus' sacrificial death ransomed Christians; thus God works in them
the process of death leading to glory.
Comments or Questions...
Thursday, September 6, 2018
Reading for September 14th
Read 1 Peter 1.1-9 Letter opening.
In verse 1 Peter addresses Christians in Asia Minor, acknowledging their civil status as exiles.
In verse 2 God their patron purifies them with the blood of Jesus, thus conferring worth on a valueless people.
Patrons are high-ranking persons with great resources who enter into formal agreement with
lower-ranking supplicants or clients; patrons bestow protection, food, and the like,
while clients maintain strong loyalty to their patrons and give them praise and honor.
Thus the Christian God bestows lavish divine gifts of God's clients, the Christian communities,
but expects from them respect, exclusive allegiance, and praise.
In verses 3-9 Thanksgiving.
Most Christian letters begin with a thanksgiving; this one is Semitic in form
(Blessed be the God; see 2 Cor 1.3-7).
It introduces themes developed later (new birth, inheritance, suffering).
In verses 3-5 Peter rehearses God's benefaction to these exiles, especially the promise of resurrection.
In verses 6-7 loyalty from God's clients in difficult circumstances brings praise, glory, and honor from their patron on judgment day.
Comments or Questions...
In verse 1 Peter addresses Christians in Asia Minor, acknowledging their civil status as exiles.
In verse 2 God their patron purifies them with the blood of Jesus, thus conferring worth on a valueless people.
Patrons are high-ranking persons with great resources who enter into formal agreement with
lower-ranking supplicants or clients; patrons bestow protection, food, and the like,
while clients maintain strong loyalty to their patrons and give them praise and honor.
Thus the Christian God bestows lavish divine gifts of God's clients, the Christian communities,
but expects from them respect, exclusive allegiance, and praise.
In verses 3-9 Thanksgiving.
Most Christian letters begin with a thanksgiving; this one is Semitic in form
(Blessed be the God; see 2 Cor 1.3-7).
It introduces themes developed later (new birth, inheritance, suffering).
In verses 3-5 Peter rehearses God's benefaction to these exiles, especially the promise of resurrection.
In verses 6-7 loyalty from God's clients in difficult circumstances brings praise, glory, and honor from their patron on judgment day.
Comments or Questions...
Wednesday, September 5, 2018
Reading for September 13th
Read Amos 9.11-15 Vision of renewal.
These images of restoration, because they are unparalleled in the rest of Amos and contrast so sharply with his expectation of judgment, are widely regarded as a later addition to Amos's prophecies.
In verse 11 the ruined state of the booth of David, a reference to the Davidic monarchy that ruled Judah, appears to place this speech after the fall of Jerusalem in 587 BCE.
This image also suggests that this text was written from the perspective of Judah, the southern kingdom, rather than from the perspective of the northern kingdom which Amos addressed.
It anticipates the return of the Babylonian exiles to rebuild their ruined country.
Comments or Questions...
These images of restoration, because they are unparalleled in the rest of Amos and contrast so sharply with his expectation of judgment, are widely regarded as a later addition to Amos's prophecies.
In verse 11 the ruined state of the booth of David, a reference to the Davidic monarchy that ruled Judah, appears to place this speech after the fall of Jerusalem in 587 BCE.
This image also suggests that this text was written from the perspective of Judah, the southern kingdom, rather than from the perspective of the northern kingdom which Amos addressed.
It anticipates the return of the Babylonian exiles to rebuild their ruined country.
Comments or Questions...
Tuesday, September 4, 2018
Reading for September 12th
Read Amos 9.5-10 Master of the universe.
Amos describes God's power over creation (vv. 5-6) and world history (vv. 7-10).
In verse 7 Caphtor is likely Crete, while the location of Kir is uncertain. Just as God directed Israel's migration from Egypt (3.1), so God has directed the affairs of other nations.
Comments or Questions...
Amos describes God's power over creation (vv. 5-6) and world history (vv. 7-10).
In verse 7 Caphtor is likely Crete, while the location of Kir is uncertain. Just as God directed Israel's migration from Egypt (3.1), so God has directed the affairs of other nations.
Comments or Questions...
Monday, September 3, 2018
Reading for September 11th
Read Amos 9.1-4 Amos's visions concluded.
Like Amos's other vision (7.1-9; 8.1-3), this vision shows Amos God's coming judgment,
but the judgment predicted here is the harshest and most complete of them all.
In verse 2 Sheol is the abode of the dead.
Comments or Questions...
Like Amos's other vision (7.1-9; 8.1-3), this vision shows Amos God's coming judgment,
but the judgment predicted here is the harshest and most complete of them all.
In verse 2 Sheol is the abode of the dead.
Comments or Questions...
Sunday, September 2, 2018
Reading for September 10th
Read Amos 8.4-14 Judgment on Israel's businessmen.
In this judgment speech, Amos indicts Israel's merchants for economic abuses (vv. 4-6),
and announces a sentence of widespread devastation (vv. 7-14).
In verse 5 the new moon and the sabbath are religious holidays (Isa 1.13; Hos 2.11)
considered an annoyance by merchants who cannot make a profit during their observance.
The ephah is used to measure an amount of grain by capacity, and the shekel is used to
measure an amount of grain by weight.
Reducing the ephah and enlarging the shekel are this two ways merchants can cheat their customers.
In verse 14 the Hebrew text rendered Ashimah here means literally "guilt," thus, "the guilt of Samaria."
However, scholars have altered the Hebrew slightly to read either "Ashimah," a Syrian deity
(2 Kings 17.30), or Asherah, a Canaanite deity (1 Kings 16.33).
Amos's mention of Israel's capital, Samaria, together with one of its major religious centers,
Dan, and a southern center visited by northerners, Beer-sheba (5.5), includes within God's
judgment the political and religious leaders of Israel.
Comments or Questions...
In this judgment speech, Amos indicts Israel's merchants for economic abuses (vv. 4-6),
and announces a sentence of widespread devastation (vv. 7-14).
In verse 5 the new moon and the sabbath are religious holidays (Isa 1.13; Hos 2.11)
considered an annoyance by merchants who cannot make a profit during their observance.
The ephah is used to measure an amount of grain by capacity, and the shekel is used to
measure an amount of grain by weight.
Reducing the ephah and enlarging the shekel are this two ways merchants can cheat their customers.
In verse 14 the Hebrew text rendered Ashimah here means literally "guilt," thus, "the guilt of Samaria."
However, scholars have altered the Hebrew slightly to read either "Ashimah," a Syrian deity
(2 Kings 17.30), or Asherah, a Canaanite deity (1 Kings 16.33).
Amos's mention of Israel's capital, Samaria, together with one of its major religious centers,
Dan, and a southern center visited by northerners, Beer-sheba (5.5), includes within God's
judgment the political and religious leaders of Israel.
Comments or Questions...
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