Read Zephaniah 3.8-20 Judah is restored.
A major shift occurs here in the book of Zephaniah from the criticism of Judah and announcement of its destruction (1.2-2.3; 3.1-7) to the anticipation of its renewal.
Either Zephaniah himself looked forward to a new era after Judah's fall, or this speech was added by Zephaniah's editors after Judah's fall to provide hope to its exiles.
The speech shares numerous images with literature composed during and after the exile
(after 587 BCE).
In verse 9 the expectation of the conversion of the nations is characteristic of exilic literature
(Isa 55.4-5; Mic 4.1-2).
My holy mountain is the Temple mount in Jerusalem.
In verses 19-20 the return of Judah's exiles, often pictured as lame and outcast,
was a widespread hope during the Exile and afterwards (Isa 35.5-10; Mic 4.6-8).
Comments or Questions...
Wednesday, October 31, 2018
Tuesday, October 30, 2018
Reading for November 7th
Read Zephaniah 3.1-7 Jerusalem is indicted.
The sins listed here, together with those in 1.4-9, are the basis for the devastating
judgment described in 1.2-2.3.
In verse 1 the oppressing city is Jerusalem, Judah's capital.
In verses 3-4 while Zephaniah's first indictment of Judah's sins focuses on the worship
of other gods (1.4-9), this indictment focuses, as do those of Micah (4.6-8),
on Judah's political and religious leadership.
In verse 7 the city is Jerusalem.
Comments or Questions...
The sins listed here, together with those in 1.4-9, are the basis for the devastating
judgment described in 1.2-2.3.
In verse 1 the oppressing city is Jerusalem, Judah's capital.
In verses 3-4 while Zephaniah's first indictment of Judah's sins focuses on the worship
of other gods (1.4-9), this indictment focuses, as do those of Micah (4.6-8),
on Judah's political and religious leadership.
In verse 7 the city is Jerusalem.
Comments or Questions...
Monday, October 29, 2018
Reading for November 6th
Read Zephaniah 2.4-15 The nations are judged.
The lengthy speech describing Judah's judgment is followed b a collection of shorter speeches describing judgment on four of Judah's neighbors: Phillistia (vv. 4-7), Moab and Ammon (vv. 8-11), Ethiopia (v. 12), and Assyria (vv.13-15).
In verse 4 Gaza, Ashkelon, Ashdod, and Ekron are major cities of Phillistia,
Judah's neighbor on the Mediteranean coast.
In verses 5 Cherethites is a synonym for, or a subgroup of, the Philistines,
who are associated with Crete, part of the larger Aegean area from which the Philistines came.
In verse 8 Moab and Ammon are Judah's neighbors east of the Jordan River.
In verse 9 Sodom and Gomorrah were destroyed b God in a fierce firestorm (Gen 19.12-29)
and therefore represent divine judgment.
In verse 13 Assyria, with its capital in Nineveh, is an ancient Near Eastern superpower
that destroyed the northern kingdom of Israel in 721 BCE and dominated the southern
kingdom of Judah for a century before Zephaniah's career.
In verse 15 the exultant city is Nineveh.
The images of its fall here mirror those in the speeches of Nahum.
Comments or Questions...
The lengthy speech describing Judah's judgment is followed b a collection of shorter speeches describing judgment on four of Judah's neighbors: Phillistia (vv. 4-7), Moab and Ammon (vv. 8-11), Ethiopia (v. 12), and Assyria (vv.13-15).
In verse 4 Gaza, Ashkelon, Ashdod, and Ekron are major cities of Phillistia,
Judah's neighbor on the Mediteranean coast.
In verses 5 Cherethites is a synonym for, or a subgroup of, the Philistines,
who are associated with Crete, part of the larger Aegean area from which the Philistines came.
In verse 8 Moab and Ammon are Judah's neighbors east of the Jordan River.
In verse 9 Sodom and Gomorrah were destroyed b God in a fierce firestorm (Gen 19.12-29)
and therefore represent divine judgment.
In verse 13 Assyria, with its capital in Nineveh, is an ancient Near Eastern superpower
that destroyed the northern kingdom of Israel in 721 BCE and dominated the southern
kingdom of Judah for a century before Zephaniah's career.
In verse 15 the exultant city is Nineveh.
The images of its fall here mirror those in the speeches of Nahum.
Comments or Questions...
Sunday, October 28, 2018
Reading for November 5th
Read Zephaniah 1.2-2.3 The day of the Lord: Judah is judged.
Though Zephaniah does include in this speech an indictment of Judah's sins (1.4-9),
as is customary in prophetic judgment speeches, he emphasizes the sentence,
God's punishment on Judah and its people.
In verses 1.2-3 this is one of the most desolate images of judgment in prophetic
literature (Jer 4.23-26).
In verse 4 Jerusalem, the capital city of Judah, is singled out for further criticism in 3.1-7.
With this mention of Baal, the Canaanite god who is the major rival of Judah's God (Hos 2), Zephaniah begins the indictment of Judah's crimes, focusing on its rejection of Yahweh and its worship of other gods (vv. 4-9).
In verse 5 the host of the heavens are the sun, moon, planets, and stars, the worship
of which became widespread in Judah under Assyrian influence (2 Kings 21.3-5).
Milcom is the god of the Ammonites (2.8; 2 Kings 23.13).
In verse 7 Zephaniah introduces the theme of the day of the LORD for God's judgment on Judah,
a theme that carries this judgment speech forward to its conclusion in 2.3.
God's sacrifice is not the customary animal sacrifice but God's enemies (Jer 46.10),
in this case the people of Judah themselves.
In verse 9 those who leap over the threshold may be priests practicing a ritual associated
with the Philistine god Dagon ((1 Sam 5.5).
In verse 10 The Fish Gate is located in the north wall of Jerusalem (Neh 12.39).
The Second Quarter is a district in Jerusalem near the Temple complex (2 Kings 22.14).
In verse 11 The Mortar is Jerusalem's business district.
In verse 12 the phrase "who thicken (note b; or rest complacently) on their dregs"
may be translated: "Who are as undisturbed as the sediment of wine."
In verse 18 while the picture of destruction in this verse appears to include the entire world, Zephaniah's concern is Judah in particular, as the preceding and following verses show.
In verses 2.1-3 Zephaniah's judgment speech concludes with an appeal to Judah
(shameless nation, v. 1) to seek the LORD and reform in order to avert disaster (Am 5.6, 14-15).
Comments or Questions...
Though Zephaniah does include in this speech an indictment of Judah's sins (1.4-9),
as is customary in prophetic judgment speeches, he emphasizes the sentence,
God's punishment on Judah and its people.
In verses 1.2-3 this is one of the most desolate images of judgment in prophetic
literature (Jer 4.23-26).
In verse 4 Jerusalem, the capital city of Judah, is singled out for further criticism in 3.1-7.
With this mention of Baal, the Canaanite god who is the major rival of Judah's God (Hos 2), Zephaniah begins the indictment of Judah's crimes, focusing on its rejection of Yahweh and its worship of other gods (vv. 4-9).
In verse 5 the host of the heavens are the sun, moon, planets, and stars, the worship
of which became widespread in Judah under Assyrian influence (2 Kings 21.3-5).
Milcom is the god of the Ammonites (2.8; 2 Kings 23.13).
In verse 7 Zephaniah introduces the theme of the day of the LORD for God's judgment on Judah,
a theme that carries this judgment speech forward to its conclusion in 2.3.
God's sacrifice is not the customary animal sacrifice but God's enemies (Jer 46.10),
in this case the people of Judah themselves.
In verse 9 those who leap over the threshold may be priests practicing a ritual associated
with the Philistine god Dagon ((1 Sam 5.5).
In verse 10 The Fish Gate is located in the north wall of Jerusalem (Neh 12.39).
The Second Quarter is a district in Jerusalem near the Temple complex (2 Kings 22.14).
In verse 11 The Mortar is Jerusalem's business district.
In verse 12 the phrase "who thicken (note b; or rest complacently) on their dregs"
may be translated: "Who are as undisturbed as the sediment of wine."
In verse 18 while the picture of destruction in this verse appears to include the entire world, Zephaniah's concern is Judah in particular, as the preceding and following verses show.
In verses 2.1-3 Zephaniah's judgment speech concludes with an appeal to Judah
(shameless nation, v. 1) to seek the LORD and reform in order to avert disaster (Am 5.6, 14-15).
Comments or Questions...
Saturday, October 27, 2018
Reading for November 4th
Read Zephaniah 1.1 Title.
Josiah governed the southern kingdom of Judah during 640-609 BCE (2 Kings 22.1-23.30).
Hezekiah, Zephaniah's great-great-grandfather, may be the earlier Judean king who governed
from 715-687 (2 Kings 18-20).
Comments or Questions...
Josiah governed the southern kingdom of Judah during 640-609 BCE (2 Kings 22.1-23.30).
Hezekiah, Zephaniah's great-great-grandfather, may be the earlier Judean king who governed
from 715-687 (2 Kings 18-20).
Comments or Questions...
Reading for November 3rd
Read 2 John 1-3
The opening greeting has a standard letter format: from A to B, greeting.
The elder was an authoritative leader (see 1 Pet 5.1) addressing the elect lady and her children,
a symbolic reference to a local church and its members (see v. 13).
Such greeting often mentioned virtues of the persons addressed.
Here the elder affirmed that he, and all who know the truth, truly love the addresses.
The greeting, in the name of the Father and Son overlooks the Spirit
(compare 1 Tim 1.2; Tim 1.2) while stressing the reality of the relationship
of the Father and the Son, again using the key themes of truth and love.
In verses 4-6 reference to some of the children walking in the truth may indirectly reveal that the schism of 1 Jn 2.19 had affected this community also.
The truth may be a reference to the christological confession; the command, no longer new,
was foundational for the community (see 1 Jn 2.7-8; 5.3; Jn 13.34).
The many deceivers are like the false prophets and antichrist who deny the incarnation
(see 1 Jn 2.18-23, 26; 3.7; 4.2-3, 6).
The warning shows that the threat of the influence of the schismatics had not disappeared.
Reference to going beyond the teaching of Christ suggests the schismatics were progressive in their teaching (see 1 Jn 1.1-4; 3.23).
In verses 10-11 the warning against providing hospitality to the false teachers argues that to aid them is to assist in their mission (compare Tit 3.10).
In verse 12 this conclusion is like that of 3 Jn 13-14.
Stated preference for face-to-face contact is common.
In verse 13 the elder greets his readers in the name of his own community.
Comments or Questions...
The opening greeting has a standard letter format: from A to B, greeting.
The elder was an authoritative leader (see 1 Pet 5.1) addressing the elect lady and her children,
a symbolic reference to a local church and its members (see v. 13).
Such greeting often mentioned virtues of the persons addressed.
Here the elder affirmed that he, and all who know the truth, truly love the addresses.
The greeting, in the name of the Father and Son overlooks the Spirit
(compare 1 Tim 1.2; Tim 1.2) while stressing the reality of the relationship
of the Father and the Son, again using the key themes of truth and love.
In verses 4-6 reference to some of the children walking in the truth may indirectly reveal that the schism of 1 Jn 2.19 had affected this community also.
The truth may be a reference to the christological confession; the command, no longer new,
was foundational for the community (see 1 Jn 2.7-8; 5.3; Jn 13.34).
The many deceivers are like the false prophets and antichrist who deny the incarnation
(see 1 Jn 2.18-23, 26; 3.7; 4.2-3, 6).
The warning shows that the threat of the influence of the schismatics had not disappeared.
Reference to going beyond the teaching of Christ suggests the schismatics were progressive in their teaching (see 1 Jn 1.1-4; 3.23).
In verses 10-11 the warning against providing hospitality to the false teachers argues that to aid them is to assist in their mission (compare Tit 3.10).
In verse 12 this conclusion is like that of 3 Jn 13-14.
Stated preference for face-to-face contact is common.
In verse 13 the elder greets his readers in the name of his own community.
Comments or Questions...
Reading for November 2nd
Read Nahum 3.8-19 Nineveh's fate is sealed.
In verse 8 Thebes was the capital of Upper Egypt which, though heavily defended,
was destroyed by the Assyrians in 663 BCE.
In verse 9 Put is a North African people associated with Egypt and Ethiopia (Jer 46.8-9).
In verse 19 Nahum's final verse summarizes the image of Nineveh held by all who had
suffered as a result of its imperial ambitions.
Comments or Questions...
In verse 8 Thebes was the capital of Upper Egypt which, though heavily defended,
was destroyed by the Assyrians in 663 BCE.
In verse 9 Put is a North African people associated with Egypt and Ethiopia (Jer 46.8-9).
In verse 19 Nahum's final verse summarizes the image of Nineveh held by all who had
suffered as a result of its imperial ambitions.
Comments or Questions...
Wednesday, October 24, 2018
Reading for November 1st
Read Nahum 2.10-3.7
In verses 2.11-13 the lion is frequently used in the Bible as an image for a king and a royal family (Ezek 19.2-7), in this case for the king of Nineveh filling his caves with plundered prey.
In verse 3.1 The City of bloodshed is Nineveh.
In verses 4-7 Nahum now takes up the image of a prostitute to describe Nineveh.
Nakedness and the accompanying shame are traditional punishments for promiscuous behavior
(Isa 47.3; Jer 13.26).
Comments or Questions...
In verses 2.11-13 the lion is frequently used in the Bible as an image for a king and a royal family (Ezek 19.2-7), in this case for the king of Nineveh filling his caves with plundered prey.
In verse 3.1 The City of bloodshed is Nineveh.
In verses 4-7 Nahum now takes up the image of a prostitute to describe Nineveh.
Nakedness and the accompanying shame are traditional punishments for promiscuous behavior
(Isa 47.3; Jer 13.26).
Comments or Questions...
Tuesday, October 23, 2018
Reading for October 31st
Read Nahum 2.1-3.7 Nineveh is attacked.
The detailed descriptions of a military assault on Nineveh and of battles
in its streets anticipate the imminent end of the city.
In verse 2.1 the shatterer (or "scatterer"; see note d) is the enemy army attacking Nineveh.
In verse 2 this verse appears to be out of place, as the parentheses added by the translators indicate.
It describes the restoration of Judah, interrupting the narrative of the attack on Nineveh.
It probably once followed 1.15 or is a later scribal addition.
In verses 3-5 the description of the army attacking Nineveh continues from v. 1.
In verse 5 the Hebrew term translated by mantelet is a noun from the root, "weave,"
and may be a woven shield to protect soldiers in battle.
In verse 6 these river gates controlled a network of canals that brought water
into Nineveh from the Tigris and Khoser rivers nearby.
They appear to have been opened by the enemy to flood the city (v. 8).
Comments or Questions...
The detailed descriptions of a military assault on Nineveh and of battles
in its streets anticipate the imminent end of the city.
In verse 2.1 the shatterer (or "scatterer"; see note d) is the enemy army attacking Nineveh.
In verse 2 this verse appears to be out of place, as the parentheses added by the translators indicate.
It describes the restoration of Judah, interrupting the narrative of the attack on Nineveh.
It probably once followed 1.15 or is a later scribal addition.
In verses 3-5 the description of the army attacking Nineveh continues from v. 1.
In verse 5 the Hebrew term translated by mantelet is a noun from the root, "weave,"
and may be a woven shield to protect soldiers in battle.
In verse 6 these river gates controlled a network of canals that brought water
into Nineveh from the Tigris and Khoser rivers nearby.
They appear to have been opened by the enemy to flood the city (v. 8).
Comments or Questions...
Monday, October 22, 2018
Reading for October 30th
Read Nahum 1.9-15 Nineveh will be judged and Judah restored.
The audience shifts repeatedly in this brief speech from Nineveh to Judah and back again.
In verse 9 Nahum addresses the Ninevites (you is masculine plural in Hebrew).
In verse 10 Thorns (Isa 34.13), drunkards (Lam 4.21), and stubble (Ob 18)
are all images used for enemies whom God punishes.
In verse 11 Nahum addresses the city of Nineveh (you is now feminine singular)
and describes its king as one who has gone out.
In verses 12-13 while you is still feminine singular in form, Nahum is now addressing Judah, describing its new freedom from Assyrian control as a release from imprisonment.
In verse 14 Nahum turns to address the Assyrian king (you is now masculine singular).
In verse 15 the poem concludes with words of hope to Judah,
delivered by a member of the heavenly court.
Comments or Questions...
The audience shifts repeatedly in this brief speech from Nineveh to Judah and back again.
In verse 9 Nahum addresses the Ninevites (you is masculine plural in Hebrew).
In verse 10 Thorns (Isa 34.13), drunkards (Lam 4.21), and stubble (Ob 18)
are all images used for enemies whom God punishes.
In verse 11 Nahum addresses the city of Nineveh (you is now feminine singular)
and describes its king as one who has gone out.
In verses 12-13 while you is still feminine singular in form, Nahum is now addressing Judah, describing its new freedom from Assyrian control as a release from imprisonment.
In verse 14 Nahum turns to address the Assyrian king (you is now masculine singular).
In verse 15 the poem concludes with words of hope to Judah,
delivered by a member of the heavenly court.
Comments or Questions...
Sunday, October 21, 2018
Reading for October 29th
Read Nahum 1.1-5 Title.
The location of the Judean town Elkosh is unknown.
In verses 2-8 God's terrifying power.
These verses make up an incomplete acrostic poem, in which each two-line verse unit
begins with the succeeding letter of the Hebrew alphabet.
In verse 2 the emphasis on the vengeance and wrath of God at the beginning of Nahum
is related to the book's central theme: God's judgment of Nineveh for its cruelties.
In verse 3 God often appears in the form of a thunderstorm (Ex 19.16-17; Ps 77.17-18).
In verse 4 the traditional enemy of the storm god in ancient Near Eastern mythology is the sea
(alias river), a tradition reflected at points in biblical thought (Ps 89.9-10; Hab 3.8, 15).
In verses 4-5 God's appearance shakes the world of nature (Am 1.2; Mic 1.3-4).
Bashan, the highlands east of the Jordan, Carmel, the mountain range touching
the Mediterranean Sea in northern Israel, and Lebanon, the coastal range north of Israel,
were famous for their elevation and natural vegetation.
Comments or Questions...
The location of the Judean town Elkosh is unknown.
In verses 2-8 God's terrifying power.
These verses make up an incomplete acrostic poem, in which each two-line verse unit
begins with the succeeding letter of the Hebrew alphabet.
In verse 2 the emphasis on the vengeance and wrath of God at the beginning of Nahum
is related to the book's central theme: God's judgment of Nineveh for its cruelties.
In verse 3 God often appears in the form of a thunderstorm (Ex 19.16-17; Ps 77.17-18).
In verse 4 the traditional enemy of the storm god in ancient Near Eastern mythology is the sea
(alias river), a tradition reflected at points in biblical thought (Ps 89.9-10; Hab 3.8, 15).
In verses 4-5 God's appearance shakes the world of nature (Am 1.2; Mic 1.3-4).
Bashan, the highlands east of the Jordan, Carmel, the mountain range touching
the Mediterranean Sea in northern Israel, and Lebanon, the coastal range north of Israel,
were famous for their elevation and natural vegetation.
Comments or Questions...
Friday, October 19, 2018
Reading for October 28th
Read 1 John 5.13-21 Conclusion.
In verse 13 the beginning of the conclusion resembles Jn 20.31,
with the most significant modification that believers may know that they have eternal life.
In the face of the disturbing threat of the opponents, the assurance of believers
has become the crucial issue.
In verses 16-17 Mortal sin, leading to death or unforgivable (compare Mk 3.29).
In verses 18-20 the letter concludes with three affirmations of knowledge.
We know ... do not sin: see 3.4-10.
We know that we are God's children, see 4.4, 6.
Over against this, the world lies in the power of the evil one, (see 3.12; 2.15-17; 5.4-5).
We know that the Son of God has come and has given us understanding of the one who is true.
Some texts (see note e ) correctly interpret this as a reference to God,
the true God, the Father ) see Jn 17.3).
In verse 21 Idols: God is the source of eternal life, but idols are lifeless and powerless.
Opponents deal only with idols, not with the God who is true.
Comments or Questions...
In verse 13 the beginning of the conclusion resembles Jn 20.31,
with the most significant modification that believers may know that they have eternal life.
In the face of the disturbing threat of the opponents, the assurance of believers
has become the crucial issue.
In verses 16-17 Mortal sin, leading to death or unforgivable (compare Mk 3.29).
In verses 18-20 the letter concludes with three affirmations of knowledge.
We know ... do not sin: see 3.4-10.
We know that we are God's children, see 4.4, 6.
Over against this, the world lies in the power of the evil one, (see 3.12; 2.15-17; 5.4-5).
We know that the Son of God has come and has given us understanding of the one who is true.
Some texts (see note e ) correctly interpret this as a reference to God,
the true God, the Father ) see Jn 17.3).
In verse 21 Idols: God is the source of eternal life, but idols are lifeless and powerless.
Opponents deal only with idols, not with the God who is true.
Comments or Questions...
Reading for October 27th
Read 1 John 5.1-12 Christological test: Faith is the basis of love.
In verses 1-3 right faith is the test for the claim to be a child of God.
So is love for the children of God (2.28-29, 3.1).
In verses 4-5 Faith, far from being an intellectual abstraction,
becomes the victory that conquers the world.
In verse 6 water and blood,perhaps a reference to baptism and death,
or to the effusion of water and blood at Jesus' death (Jn 19.34-35).
According to Jn 15.26, the Spirit is the one who testifies and the Spirit is the truth (see 4.6).
In verses 9-10 those with correct faith have the testimony in their hearts,
apparently an appeal to the witness of the Spirit (4.13).
In verses 11-12 God's witness has two sides: the Son and the eternal life he brings.
To know Christ is to know his benefits (see jn 3.15-16, 36; 5.24).
Comments or Questions...
In verses 1-3 right faith is the test for the claim to be a child of God.
So is love for the children of God (2.28-29, 3.1).
In verses 4-5 Faith, far from being an intellectual abstraction,
becomes the victory that conquers the world.
In verse 6 water and blood,perhaps a reference to baptism and death,
or to the effusion of water and blood at Jesus' death (Jn 19.34-35).
According to Jn 15.26, the Spirit is the one who testifies and the Spirit is the truth (see 4.6).
In verses 9-10 those with correct faith have the testimony in their hearts,
apparently an appeal to the witness of the Spirit (4.13).
In verses 11-12 God's witness has two sides: the Son and the eternal life he brings.
To know Christ is to know his benefits (see jn 3.15-16, 36; 5.24).
Comments or Questions...
Thursday, October 18, 2018
Reading for October 26th
Read 1 John 4.7-5.12 The inseparable connection between the two tests.
4.7-21 Ethical test: Love based on faith.
God's love for us is the foundation of love for one another.
In verses 8-16 the repetition of God is love in vv. 8 and 16 frames this section,
emphasizing the theological foundation of ethics.
In verses 9-10 our knowledge of God comes from his Son, revealed (see 3.16; Jn 3.16)
in the loving act of sending his Son as an atoning sacrifice (see 2.2).
In verse 11-12 that loving act is the basis for behavior; our love for one another
demonstrates the reality of the relationship with God.
In verses 13-16 the argument moves at the intellectual level and in the realm of experience.
The believers know and testify that the Father has sent his Son as the Savior of the world;
they experience God abiding in them as they confess that Jesus is the Son of God.
This knowledge and experience is found in the community.
In verses 17-18 living as Jesus lived, keeping his word, and conforming to his
example are expressions of abiding in his love.
This is the basis of confidence on the day of judgment (see 2.28).
In verses 19-21 the believer's love has its source and model in God's foundational act of love.
Those who say (literally, "If anyone says"), the final (seventh) assertion of the opponents.
Love within the believers' community ratifies the claim to love God.
The author does not deal with the command to love neighbor (see Mt. 5.43; 19.19)
or enemy (Mt 5.44).
Comments or Questions...
4.7-21 Ethical test: Love based on faith.
God's love for us is the foundation of love for one another.
In verses 8-16 the repetition of God is love in vv. 8 and 16 frames this section,
emphasizing the theological foundation of ethics.
In verses 9-10 our knowledge of God comes from his Son, revealed (see 3.16; Jn 3.16)
in the loving act of sending his Son as an atoning sacrifice (see 2.2).
In verse 11-12 that loving act is the basis for behavior; our love for one another
demonstrates the reality of the relationship with God.
In verses 13-16 the argument moves at the intellectual level and in the realm of experience.
The believers know and testify that the Father has sent his Son as the Savior of the world;
they experience God abiding in them as they confess that Jesus is the Son of God.
This knowledge and experience is found in the community.
In verses 17-18 living as Jesus lived, keeping his word, and conforming to his
example are expressions of abiding in his love.
This is the basis of confidence on the day of judgment (see 2.28).
In verses 19-21 the believer's love has its source and model in God's foundational act of love.
Those who say (literally, "If anyone says"), the final (seventh) assertion of the opponents.
Love within the believers' community ratifies the claim to love God.
The author does not deal with the command to love neighbor (see Mt. 5.43; 19.19)
or enemy (Mt 5.44).
Comments or Questions...
Wednesday, October 17, 2018
Reading for October 25th
Read 1 John 4.1-6 The christological test of abiding in the Spirit.
Inspired prophetic speech is not enough.
Believers must test the spirits to distinguish the spirit of truth from the spirit of error (4.6), the spirit of the antichrist (4.3), the spirit at work in false prophets (4.1), and the spirit of this world.
The denial that Jesus Christ has come in the flesh manifests the antichrist (see 2.18).
Those who know the Spirit of God listen to us (see Jn 8.42-47; 10.3-5, 14, 26-27), and whoever listens to us recognizes the spirit of truth (see Jn 14.17; 15.26; 16.13; compare 1 Jn 5.6).
The "spirit of falsehood,' the Jewish idiom for the Greek spirit of error, appears alongside the
"spirit of truth" in the ancient Jewish texts from Qumran (Dead Sea scrolls).
Comments or Questions...
Inspired prophetic speech is not enough.
Believers must test the spirits to distinguish the spirit of truth from the spirit of error (4.6), the spirit of the antichrist (4.3), the spirit at work in false prophets (4.1), and the spirit of this world.
The denial that Jesus Christ has come in the flesh manifests the antichrist (see 2.18).
Those who know the Spirit of God listen to us (see Jn 8.42-47; 10.3-5, 14, 26-27), and whoever listens to us recognizes the spirit of truth (see Jn 14.17; 15.26; 16.13; compare 1 Jn 5.6).
The "spirit of falsehood,' the Jewish idiom for the Greek spirit of error, appears alongside the
"spirit of truth" in the ancient Jewish texts from Qumran (Dead Sea scrolls).
Comments or Questions...
Tuesday, October 16, 2018
Reading for October 24th
Read 1 John 3.11-24. 11-18 Love one another.
The message which goes back to Jesus, the beginning, is Love one another
(see 2.10; 3.23; 2 Jn 5; Jn 5; Jn 13.34-35).
Cain (see Gen 4.1-16), this is the only reference to the Hebrew Scriptures in the letter.
The evil one, the devil (see 2.13-14; 3.8, 10; 5.18-19; Jn 8.44; 12.31; 14.30).
Those who love are, paradoxically, hated by the world (copare 2.15-17).
God's love in the believer's life is expressed in costly actions of practical help.
In verses 19-24 Love is the basis of confidence before God.
By this we will know (contrast the present tense in 2.3) is a reference to the future
possibility of lack of assurance before God.
The evidence of love will overcome an uncertain heart.
Much of the letter tries to build up the believer's confidence.
Keeping God's commandments is the means of abiding in him; receiving the Spirit
is the evidence of abiding in him (see 4.1, 2, 6, 13; 5.6-8; Jn 14.15-17, 25-26; 16.7-15).
Comments or Questions...
The message which goes back to Jesus, the beginning, is Love one another
(see 2.10; 3.23; 2 Jn 5; Jn 5; Jn 13.34-35).
Cain (see Gen 4.1-16), this is the only reference to the Hebrew Scriptures in the letter.
The evil one, the devil (see 2.13-14; 3.8, 10; 5.18-19; Jn 8.44; 12.31; 14.30).
Those who love are, paradoxically, hated by the world (copare 2.15-17).
God's love in the believer's life is expressed in costly actions of practical help.
In verses 19-24 Love is the basis of confidence before God.
By this we will know (contrast the present tense in 2.3) is a reference to the future
possibility of lack of assurance before God.
The evidence of love will overcome an uncertain heart.
Much of the letter tries to build up the believer's confidence.
Keeping God's commandments is the means of abiding in him; receiving the Spirit
is the evidence of abiding in him (see 4.1, 2, 6, 13; 5.6-8; Jn 14.15-17, 25-26; 16.7-15).
Comments or Questions...
Monday, October 15, 2018
Reading for October 23rd
Read 1 John 2.28-4.6 The relationship of the two tests.
2.28-3.24 Ethical test.
2.28-3.10 Who are the children of God?
In verses 2.28-3.3 Little children ... born of him ... children of God:
the believers, like Jesus, see God as father.
When he is revealed, that is, at his coming (see 2.28),
the children will be like the Son (compares 4.17).
In verses 4-10 the letter apparently asserts the sinlessness of believers but
elsewhere calls the claim of sinlessness a lie (1.6-2.2, 6).
Only through the Son o God is freedom from sin possible.
By distinguishing between the children of God and the children of the devil,
the letter provides guidance to judge the believers' moral lives:
Children of the devil neither act morally nor show love for others.
Comments or Questions...
2.28-3.24 Ethical test.
2.28-3.10 Who are the children of God?
In verses 2.28-3.3 Little children ... born of him ... children of God:
the believers, like Jesus, see God as father.
When he is revealed, that is, at his coming (see 2.28),
the children will be like the Son (compares 4.17).
In verses 4-10 the letter apparently asserts the sinlessness of believers but
elsewhere calls the claim of sinlessness a lie (1.6-2.2, 6).
Only through the Son o God is freedom from sin possible.
By distinguishing between the children of God and the children of the devil,
the letter provides guidance to judge the believers' moral lives:
Children of the devil neither act morally nor show love for others.
Comments or Questions...
Sunday, October 14, 2018
Reading for October 22nd
Read 1 John 2.18-27 Christological test: testing the false confession.
In verses 18-19 The antichrist and the last hour.
Children, the whole community.
The last hour (see 2 Thess 2.3-12) is signaled by the appearance of many antichrists
(referred to only in 2.18, 22; 4.3; 2 Jn 7), opponents from within the community who
deny Jesus is the Christ (see 2.22; 4.3).
In verses 19-21 the opponents were once members of the community.
Anointed, see 2.27.
Holy One, probably the Holy Spirit (Jn 14.26), but perhaps Jesus (Acts 3.14; 4.27) or God (Jn 17.11).
The truth, the correct confession of Jesus as the Christ.
In verse 22-23 the opponents denied that the human Jesus was the divine Christ (4.2-3; 2 Jn 7).
Everyone who confesses the Son has the Father: Jesus reshapes the understanding of God (2 Jn 9).
In verse 24-26 what you heard: the teaching; abides ... abide: Appropriating the original message unites the believers with the Father and the Son.
In verse 27 Anointing is a mark of knowledge and of new life.
Comments or Questions...
In verses 18-19 The antichrist and the last hour.
Children, the whole community.
The last hour (see 2 Thess 2.3-12) is signaled by the appearance of many antichrists
(referred to only in 2.18, 22; 4.3; 2 Jn 7), opponents from within the community who
deny Jesus is the Christ (see 2.22; 4.3).
In verses 19-21 the opponents were once members of the community.
Anointed, see 2.27.
Holy One, probably the Holy Spirit (Jn 14.26), but perhaps Jesus (Acts 3.14; 4.27) or God (Jn 17.11).
The truth, the correct confession of Jesus as the Christ.
In verse 22-23 the opponents denied that the human Jesus was the divine Christ (4.2-3; 2 Jn 7).
Everyone who confesses the Son has the Father: Jesus reshapes the understanding of God (2 Jn 9).
In verse 24-26 what you heard: the teaching; abides ... abide: Appropriating the original message unites the believers with the Father and the Son.
In verse 27 Anointing is a mark of knowledge and of new life.
Comments or Questions...
Friday, October 12, 2018
Reading for October 21st
Read 1 John 2.3-17. 3-11 Walking in the light: love and obedience.
A second group of three assertions is introduced by whoever says (2.4, 6, 9).
In verses 3-4 knowledge is tested by keeping the commandments.
In verses 5-6 the one in whom the love of God reaches perfection truly exists (see 4.12, 17).
Abiding is tested by conforming to the example of Jesus.
Jesus' example conforms to his commandments.
In verses 7-8 the love command (3.2, 21; 4.1, 7) is paradoxical since an old command
becomes a new commandment (see Jn 13.34; 2 Jn 5).
In verses 9-11 I am in the light: The evidence of being in the darkness is hating the
brother (or sister); of being in the light is loving the other.
In verses 12-14 Reasons for writing.
Three groups are addressed twice, as little children, fathers, and young people,
probably degrees of spiritual maturity.
What is written to little children (v. 12) differs from what is written to children (v. 14).
What is said of fathers is repeated exactly in the second address.
An additional comment is made in the second address to young people.
In verse 13 Him who is from the beginning, Jesus (contrast 1.1).
Conquered: overcome in 2.14 (see 4.4; 5.4; Jn 16.33).
In verse 14 children, parallel structure suggests the same group as little children in 2.12.
Children and father form a natural pair.
In verses 15-17 True and false loves.
The world, the flesh, and the devil oppose God (4.4-6; 5.4-5, 19).
God's love transforms the world; those who love the world are possessed by it.
Desire is controlled or determined by its object.
Comments or Questions...
A second group of three assertions is introduced by whoever says (2.4, 6, 9).
In verses 3-4 knowledge is tested by keeping the commandments.
In verses 5-6 the one in whom the love of God reaches perfection truly exists (see 4.12, 17).
Abiding is tested by conforming to the example of Jesus.
Jesus' example conforms to his commandments.
In verses 7-8 the love command (3.2, 21; 4.1, 7) is paradoxical since an old command
becomes a new commandment (see Jn 13.34; 2 Jn 5).
In verses 9-11 I am in the light: The evidence of being in the darkness is hating the
brother (or sister); of being in the light is loving the other.
In verses 12-14 Reasons for writing.
Three groups are addressed twice, as little children, fathers, and young people,
probably degrees of spiritual maturity.
What is written to little children (v. 12) differs from what is written to children (v. 14).
What is said of fathers is repeated exactly in the second address.
An additional comment is made in the second address to young people.
In verse 13 Him who is from the beginning, Jesus (contrast 1.1).
Conquered: overcome in 2.14 (see 4.4; 5.4; Jn 16.33).
In verse 14 children, parallel structure suggests the same group as little children in 2.12.
Children and father form a natural pair.
In verses 15-17 True and false loves.
The world, the flesh, and the devil oppose God (4.4-6; 5.4-5, 19).
God's love transforms the world; those who love the world are possessed by it.
Desire is controlled or determined by its object.
Comments or Questions...
Reading for October 20th
Read 1 John 1.5-2.27 Two tests.
In verses 1.5-2.17 The ethical test.
Expressed as walking in the light, testing six of the seven assertions made
by the opponents (1.6, 8, 10; 2.4, 6, 9; see 4.20).
In verses 1.5-2.2 Walking in the light: sin and sinlessness.
In verse 5 God is light: see 4.8 and Jn 4.24.
Light is the self-revealing character of God.
In verse 6-7 if we say: a formula introducing the first three assertions
(1.6, 8, 10) of the opponents.
Walking in the darkness falsifies the claim because God is light
(1.5; see Jn 3.19-21; 8.12; 11.9-10; 12.35-36).
Lying (see 2.4) is opposed to doing what is true (see Jn 3.21).
The blood of Jesus (see 5.6-8) cleanses us from all sin,
(see 1.9; 2.2; 5.16-17) through sacrifice.
In verses 8-9 we have no sin: self-deception (see 1.10).
The way to deal with sin is not denial but confession.
Faithful and just: better, "faithful and righteous" (see 2.1, 29; 3.7).
In verse 10 we have not sinned perhaps refers to past behavior;
it is unclear how this differs from the second assertion.
In verses 2.1-2 the provision for one who sins is the presence of the advocate,
elsewhere used only of the Holy Spirit (see Jn 14-16).
Jesus is also the atoning sacrifice (see 4.10; Lev 16.16, 30)
for the sins of the whole world (see 4.14; compare Jn 1.29).
Comments or Questions...
In verses 1.5-2.17 The ethical test.
Expressed as walking in the light, testing six of the seven assertions made
by the opponents (1.6, 8, 10; 2.4, 6, 9; see 4.20).
In verses 1.5-2.2 Walking in the light: sin and sinlessness.
In verse 5 God is light: see 4.8 and Jn 4.24.
Light is the self-revealing character of God.
In verse 6-7 if we say: a formula introducing the first three assertions
(1.6, 8, 10) of the opponents.
Walking in the darkness falsifies the claim because God is light
(1.5; see Jn 3.19-21; 8.12; 11.9-10; 12.35-36).
Lying (see 2.4) is opposed to doing what is true (see Jn 3.21).
The blood of Jesus (see 5.6-8) cleanses us from all sin,
(see 1.9; 2.2; 5.16-17) through sacrifice.
In verses 8-9 we have no sin: self-deception (see 1.10).
The way to deal with sin is not denial but confession.
Faithful and just: better, "faithful and righteous" (see 2.1, 29; 3.7).
In verse 10 we have not sinned perhaps refers to past behavior;
it is unclear how this differs from the second assertion.
In verses 2.1-2 the provision for one who sins is the presence of the advocate,
elsewhere used only of the Holy Spirit (see Jn 14-16).
Jesus is also the atoning sacrifice (see 4.10; Lev 16.16, 30)
for the sins of the whole world (see 4.14; compare Jn 1.29).
Comments or Questions...
Thursday, October 11, 2018
Reading for October 19th
Read 1 John 1.1-4 Prologue.
Themes borrowed from Jn 1.1-18 emphasize the humanity of Jesus.
In verse 1 Word of life: both message and person (Jn 1.1, 14).
In verse 2 life was revealed in the Word (see Jn 1.4); the Word dwells in and is the source of eternal life: see 2.25; 3.14-15; 5.11-13, 20; Jn 3.15.
In verse 3 fellowship, among believers, with the Father and the Son (see 1.6, 7; Jn 1.14-18; 3.16).
In verse 4 we are writing (see 2.1, 7, 8, 12-14, 21, 25; 5.13) shows a self-consciously literary work.
Comments or Questions...
Themes borrowed from Jn 1.1-18 emphasize the humanity of Jesus.
In verse 1 Word of life: both message and person (Jn 1.1, 14).
In verse 2 life was revealed in the Word (see Jn 1.4); the Word dwells in and is the source of eternal life: see 2.25; 3.14-15; 5.11-13, 20; Jn 3.15.
In verse 3 fellowship, among believers, with the Father and the Son (see 1.6, 7; Jn 1.14-18; 3.16).
In verse 4 we are writing (see 2.1, 7, 8, 12-14, 21, 25; 5.13) shows a self-consciously literary work.
Comments or Questions...
Wednesday, October 10, 2018
Reading for October 18th
Read Micah 7.8-20 Israel is pardoned and restored.
Like the speeches in chs. 4-5, this speech addresses the plight of the exiles after
the fall of Jerusalem in 587 BCE.
In verse 11 the building of your walls anticipates the reconstruction of Jerusalem.
In verse 12 the surrounding nations will recognize Jerusalem's new stature (4.1-5).
In verse 14 Bashan and Gilead, east of the Jordan, were prime pasture land.
In verse 15 the return from Babylonian captivity is viewed as a second Exodus,
an event as significant as the first deliverance from slavery (Isa 51.9-11).
Comments or Questions...
Like the speeches in chs. 4-5, this speech addresses the plight of the exiles after
the fall of Jerusalem in 587 BCE.
In verse 11 the building of your walls anticipates the reconstruction of Jerusalem.
In verse 12 the surrounding nations will recognize Jerusalem's new stature (4.1-5).
In verse 14 Bashan and Gilead, east of the Jordan, were prime pasture land.
In verse 15 the return from Babylonian captivity is viewed as a second Exodus,
an event as significant as the first deliverance from slavery (Isa 51.9-11).
Comments or Questions...
Tuesday, October 9, 2018
Reading for October 17th
Read Micah 7.1-7 "The powerful dictate what they desire" (v. 3).
From the opening speech, in which Micah singles out for criticism the capitals
of Israel and Judah, to this concluding speech (7.8-20) is an exilic supplement),
the abuse of power is a central concern in Micah's message.
In this speech, Micah laments, the spread of corruption form the powerful
(vv. 1-4) to friend and family (vv. 5-6).
Comments or Questions...
From the opening speech, in which Micah singles out for criticism the capitals
of Israel and Judah, to this concluding speech (7.8-20) is an exilic supplement),
the abuse of power is a central concern in Micah's message.
In this speech, Micah laments, the spread of corruption form the powerful
(vv. 1-4) to friend and family (vv. 5-6).
Comments or Questions...
Monday, October 8, 2018
Reading for October 16th
Read Micah 6.9-16 Judgment on Israel's businessmen.
Micah resumes his attack on Israel's leadership, indicting its wealthy citizens for
cheating the poor (vv. 9-12) and imposing a sentence by which they will be unable
to enjoy the profits they have earned unfairly (vv. 13-16).
In verse 11 merchants use false weights to shortchange customers (Am 8.5).
In verse 16 Omri and Ahab were the first tow kings of a dynasty that ruled Samaria
for 131 years (876-745 BCE).
Comments or Questions...
Micah resumes his attack on Israel's leadership, indicting its wealthy citizens for
cheating the poor (vv. 9-12) and imposing a sentence by which they will be unable
to enjoy the profits they have earned unfairly (vv. 13-16).
In verse 11 merchants use false weights to shortchange customers (Am 8.5).
In verse 16 Omri and Ahab were the first tow kings of a dynasty that ruled Samaria
for 131 years (876-745 BCE).
Comments or Questions...
Sunday, October 7, 2018
Reading for October 15th
Read Micah 6.1-8 God demands justice above all.
This speech, beginning the second collection from the eighth century prophet Micah (6.1-7.7), describes God's message to Israel as a lawsuit brought against the people.
In verse 1 elements of nature, like the mountains here, are often called to witness solemn announcements (1.2; deut 32.1).
In verse 4 Moses, Aaron, and Miriam were Israel's leaders at the time of the exodus from
Egypt (Ex 4.10-17; 15.20-21).
In verse 5 King Balak of Moab paid Balaam son of Beor to curse the Israelites before
they entered Canaan, but God intervened (Num 22).
The Israelites passed from Shittim to Gilgal when they crossed the Jordan River to
enter the land of Canaan (Josh 3-4).
In verses 6-8 like other prophets (Am 5.21-24), Micah asserts that religious rituals are
meaningless without the pursuit of justice in all areas of life (see sidebar on p. 1205).
Comments or Questions...
This speech, beginning the second collection from the eighth century prophet Micah (6.1-7.7), describes God's message to Israel as a lawsuit brought against the people.
In verse 1 elements of nature, like the mountains here, are often called to witness solemn announcements (1.2; deut 32.1).
In verse 4 Moses, Aaron, and Miriam were Israel's leaders at the time of the exodus from
Egypt (Ex 4.10-17; 15.20-21).
In verse 5 King Balak of Moab paid Balaam son of Beor to curse the Israelites before
they entered Canaan, but God intervened (Num 22).
The Israelites passed from Shittim to Gilgal when they crossed the Jordan River to
enter the land of Canaan (Josh 3-4).
In verses 6-8 like other prophets (Am 5.21-24), Micah asserts that religious rituals are
meaningless without the pursuit of justice in all areas of life (see sidebar on p. 1205).
Comments or Questions...
Friday, October 5, 2018
Reading for October 14th
Read Micah 5.5b-15 Israel will be restored and its oppressors punished.
In verses 5-6 the Assyrians conquered the northern kingdom of Israel with its capital
Samaria in 721 BCE.
Nimrod was a legendary Assyrian ruler (Gen 10.8-12).
In verses 10-15 it is unclear whether this judgment is intended for Israel or its enemies:
The pronoun you appears to refer to Israel as it does in v. 9 and the content is typical of
judgments on Israel, but the context of Israel's restoration and the reference to Israel's enemies
in vv. 9 and 15 imply that this judgment is directed to them.
Comments or Questions...
In verses 5-6 the Assyrians conquered the northern kingdom of Israel with its capital
Samaria in 721 BCE.
Nimrod was a legendary Assyrian ruler (Gen 10.8-12).
In verses 10-15 it is unclear whether this judgment is intended for Israel or its enemies:
The pronoun you appears to refer to Israel as it does in v. 9 and the content is typical of
judgments on Israel, but the context of Israel's restoration and the reference to Israel's enemies
in vv. 9 and 15 imply that this judgment is directed to them.
Comments or Questions...
Reading for October 13th
Read Micah 5.2-5a A new ruler.
In verse 2 by associating the new ruler over a restored Israel with Bethlehem, David's home town, and with Ephrathah, David's clan (1 Sam 17.12), the author announces that the coming ruler will revive the dynasty of David, which ruled in Jerusalem before it fell to the Babylonians in 587 BCE.
Comments or Questions...
In verse 2 by associating the new ruler over a restored Israel with Bethlehem, David's home town, and with Ephrathah, David's clan (1 Sam 17.12), the author announces that the coming ruler will revive the dynasty of David, which ruled in Jerusalem before it fell to the Babylonians in 587 BCE.
Comments or Questions...
Thursday, October 4, 2018
Reading for October 12th
Read Micah 4.6-5.1 God gathers the exiles to Jerusalem.
In verse 6 this characterization of the returning exiles as lame recalls other exilic
descriptions of them as similarly disabled (Zeph 3.19-20; Isa 35.5-10).
In verse 8 the phrase former dominion looks back to the time of the prophet Micah when
Jerusalem was capital of an independent kingdom.
In verses 9-10 the image of a woman in labor, commonly used to describe excruciating pain,
is also employed by Jeremiah to describe the suffering of the exiles (30.1-7).
In verse 10 Babylon is the Mesopotamian city to which Jerusalem's leaders were deported
when the city fell to the Babylonians in 587 BCE.
In verse 13 the image of an ox threshing grain is used to describe God's judgment of the
nations that have oppressed and exiled the Israelites (Isa 41.14-16).
Comments or Questions...
In verse 6 this characterization of the returning exiles as lame recalls other exilic
descriptions of them as similarly disabled (Zeph 3.19-20; Isa 35.5-10).
In verse 8 the phrase former dominion looks back to the time of the prophet Micah when
Jerusalem was capital of an independent kingdom.
In verses 9-10 the image of a woman in labor, commonly used to describe excruciating pain,
is also employed by Jeremiah to describe the suffering of the exiles (30.1-7).
In verse 10 Babylon is the Mesopotamian city to which Jerusalem's leaders were deported
when the city fell to the Babylonians in 587 BCE.
In verse 13 the image of an ox threshing grain is used to describe God's judgment of the
nations that have oppressed and exiled the Israelites (Isa 41.14-16).
Comments or Questions...
Wednesday, October 3, 2018
Reading for October 11th
Read Micah 4.1-5 God rules from Jerusalem.
This begins a new collection of speeches (chs. 4-5) that announce salvation rather then judgment.
They stress the return of the Israelite exiles and the restoration of Jerusalem to its former
power and prestige.
This same speech, celebrating God's rule over the nations in an era of universal disarmament,
is preserved also among the speeches of Micah's contemporary Isaiah (2.1-5).
In verse 1 the mountain on which the Temple in Jerusalem is located is in reality overshadowed
by higher peaks in the vicinity.
Comments or Questions...
This begins a new collection of speeches (chs. 4-5) that announce salvation rather then judgment.
They stress the return of the Israelite exiles and the restoration of Jerusalem to its former
power and prestige.
This same speech, celebrating God's rule over the nations in an era of universal disarmament,
is preserved also among the speeches of Micah's contemporary Isaiah (2.1-5).
In verse 1 the mountain on which the Temple in Jerusalem is located is in reality overshadowed
by higher peaks in the vicinity.
Comments or Questions...
Tuesday, October 2, 2018
Reading for October 10th
Read Micah 3.1-12 Judgment on the ruling elite.
Chapter 3 is composed of three typical judgment speeches, each with an indictment of crimes
and a sentence of punishment for them, directed at political and religious leaders.
The theme introduced in Micah's opening speech, that the corruption of Israel and Judah
stems from the highest levels of power in its capital cities, continues here.
In verses 1-4 the first judgment speech, directed to political officials, includes an indictment
(vv. 1-3), accusing them of devouring their people by their injustices, and a sentence (v. 4),
according to which they are abandoned by God.
In verses 5-8 the second judgment speech, directed to false prophets, indicts them for accepting bribes to give favorable prophecies (v. 5).
The sentence by which they are blocked from receiving further revelations (vv. 6-7)
is contrasted with Micah's own power to preach (v. 8).
In verses 9-12 the third judgment speech indicts Jerusalem's political and religious leaders alike:
its political rulers, its priests, and its prophets (vv. 9-11).
the sentence Micah announces, the fall of Jerusalem (v. 12), sets him off from his contemporary Isaiah, who thought Jerusalem would be threatened but not conquered (Isa 29.1-8).
Jerusalem in fact survived the Assyrian invasion and did not fall during Micah's career.
Nearly a hundred years later, when the prophet Jeremiah also predicted, the fall of Jerusalem
and was about to be sentenced to death for his prediction, Micah's prophecy was recalled in Jeremiah's defense (Jer 26.16-19.
Comments or Questions...
Chapter 3 is composed of three typical judgment speeches, each with an indictment of crimes
and a sentence of punishment for them, directed at political and religious leaders.
The theme introduced in Micah's opening speech, that the corruption of Israel and Judah
stems from the highest levels of power in its capital cities, continues here.
In verses 1-4 the first judgment speech, directed to political officials, includes an indictment
(vv. 1-3), accusing them of devouring their people by their injustices, and a sentence (v. 4),
according to which they are abandoned by God.
In verses 5-8 the second judgment speech, directed to false prophets, indicts them for accepting bribes to give favorable prophecies (v. 5).
The sentence by which they are blocked from receiving further revelations (vv. 6-7)
is contrasted with Micah's own power to preach (v. 8).
In verses 9-12 the third judgment speech indicts Jerusalem's political and religious leaders alike:
its political rulers, its priests, and its prophets (vv. 9-11).
the sentence Micah announces, the fall of Jerusalem (v. 12), sets him off from his contemporary Isaiah, who thought Jerusalem would be threatened but not conquered (Isa 29.1-8).
Jerusalem in fact survived the Assyrian invasion and did not fall during Micah's career.
Nearly a hundred years later, when the prophet Jeremiah also predicted, the fall of Jerusalem
and was about to be sentenced to death for his prediction, Micah's prophecy was recalled in Jeremiah's defense (Jer 26.16-19.
Comments or Questions...
Monday, October 1, 2018
Reading for October 9th
Read Micah 2.12-13 Salvation for the survivors.
This brief speech, describing returning exiles as a flock of sheep led by the LORD, is characteristic of the later, exilic parts of Micah (4.6-8) and of other exilic literature (Isa 40.10-11).
It is likely a supplement added to Micah's own speeches.
Comments or Questions...
This brief speech, describing returning exiles as a flock of sheep led by the LORD, is characteristic of the later, exilic parts of Micah (4.6-8) and of other exilic literature (Isa 40.10-11).
It is likely a supplement added to Micah's own speeches.
Comments or Questions...
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