Reading for March 8th

Read 1 Samuel 14.47-52
Inverses 47-48: These verses indicate Saul's military success as king.
Moab, the Ammonites, and Edom were three countries on the other side of the Jordan from Israel.
Zobah was an important Aramean (Syrian) city-state.
The Amalekites were a nomadic tribe south of Judah.
The reference to Saul's defeat of them is contradicted by the story in ch. 15.
In verse 49: Ishvi may be the same as Ishbaal, Saul's successor, who is otherwise not named in this list.
In verse 52: The reference to Saul's draft of any strong or valiant warrior is  an appropriate introduction to the story of David's beginning in 16.14.
Comments or Questions..

Reading for March 7th

Read 1 Samuel 14.36-46
Finally Saul's oath nearly cost the life of Jonathan.
The inquiry through the priest (v. 37) involves yes/no questions, with the additional possibility that no answer will be forthcoming.
Verses 40-42 illustrate at least one method of divination or lot casting.
Neither the mechanism not the meaning of the Urim and Thummin are known, but they functioned to answer yes/no questions or to choose between two alternatives.
In verse 45: It is not clear exactly how the people ransomed Jonathan.
perhaps this situation  foreshadows Jonathan's death before he can succeed Saul.
Comments or Questions..

Reading for March 6th

Read 1 Samuel 14.23b-30
In verses 24-30: Saul's foolish oath caused his troops to be faint and prevent them from gaining a complete victory.
In verses 31-35: A further result of Saul's oath was it led his hungry soldiers to commit a ritual offense by slaughtering animals on the ground so that the blood did not drain out.
Saul then commanded them to roll a large stone to the site so that animals could be slaughtered upon the stone, thereby allowing the blood to be drained before the meat was cooked and eaten.
Comments or Questions..

Reading for March 5th

Read 1 Samuel 13.23-14.23a
In verse 23: The battle begins with the Philistines' movement to the pass on their side of the valley.
In 14.1: The young man who carried his armor: The armor-bearer was a formidable soldier as the involvement of this man in battle shows.
In verse 3: The ephod was an object that was carried by priests and used to divine the will of God.
It was carried in priestly garments, which may explain why the same word was used for both (1 Sam 2.18).
The people is often used to mean an army.
In verse 6: These uncircumcised is a derogatory term for the Philistines.
In verse 13: Jonathan wounded the Philistines, and his armor-bearer finished them off.
In verse 19: Withdraw your hand: Saul had called Ahijah the priest with the intention of consulting the Lord through him (the Greek text reads "ephod" instead of "ark").
before receiving an answer to his inquiry, Saul decided to attack.
In verse 21: The Hebrews here are distinguished from the Israelites.
They are the first allied with the Philistines and then turn against them.
The may have been mercenaries of some kind.
Comments or Questions..

Reading for March 4th

Read 1 Samuel 13.15b-22
These verses set the stage for the battle account in the next chapter.
Geba and Michmash (v. 16) were across from each other on opposite sides of a valley.
The Philistine raiders (vv. 17-18) customarily went north, west, and east from Michmash to attack Israelite settlements and keep them subdued.
The Philistines also controlled the Israelites by maintaining a monopoly on iron working (vv. 19-22).
Comments or Questions..

Reading for March 3rd

Read 1 Samuel 13.1-15a
In 13.1-14.52: Saul's wars with the Philistines.
In verse 1: Saul's age at his accession is unknown.
The Hebrew text actually says he was one year old, which is of course impossible.
It also says that he reigned two years, but events recounted for his reign indicate a much longer period.
In verses 3-4: Jonathan, Saul's son, is mentioned here for the first time.
Since he is a grown man, this story is substantially later than 9.1-10.16, where Saul appears as a young man.
Both Jonathan and Saul are credited with defeating the Philistines garrison.
This may indicate the composite nature of this account, or Saul, as king, may receive the credit for his son's victory.
Geba and Gibeah are very similar in Hebrew and appear to be confused here.
In verses 7b-15a: This story of Saul's rejection alludes to Samuel's order in 10.8.
Both passages refer to an interval of seven days between them, but the intervening events in chs. 10-12 would require a much longer time.
The nature of Saul's sin is not altogether clear.
Perhaps he is condemned for trying to usurp Samuel's role of religious leadership.
The man  after (Yahweh) own heart is an allusion to David.
It does not imply any special quality of David but is simply a way of saying that he is chosen by the Lord.
Comments or Questions..

Reading for March 2nd

Read 1 Samuel 12.19-25
Samuel is again described as an intercessor on behalf of the people.
The language of these verses, especially vv. 24-25, underlines the main themes of the Deuteronomistic History.
For his great name's sake in v. 22 means that Yahweh's own reputation might be damaged if he were not patient with his people but destroyed them too readily.
Comments or Questions..

Reading for March 1st

Read 1 Samuel 12.1-18
In 12.1-25: Samuel's farewell.
In verse 3: Samuel's words are reminiscent of Moses" in Num 16.15 and contrast with the "ways of the king"that he listed in 1 Sam 8.6-12: This long retrospective on Israel's history expresses the opinions and concerns of the deuteronomistic editor.
In verses 13-15: Even though the people request a king evinced a lack of faith, they and their king can still prosper as long as they will serve the Lord.
In verses 16-18: The wheat harvest was in early summer.
The lack of rain was a threat tot he crops.
Thus, this miracle shows the Lord's response to Samuel and hints at his displeasure with the people.
Comments or Questions..

Reading for February 29th

Read 1 Samuel 10.27b-11.15
In 10.27b-11.15: Saul defeats the Ammonites.
In 27b: This paragraph was lost from the Hebrew text but can now be restored from a dead Sea Scroll fragment of Samuel, as the translator's note indicates.
The missing material explains the reason for the conflict in ch. 11.
The Gadites and the Reubenites were Israelites living east of the Jordan River in territory which the Ammonite king, Nahash, considered his, but which Israel also claimed.
The city of Jabesh in Gilead was further north and outside of the disputed area, but Nahash threaten it because some of the Israelites from Gad and Rueben had fled there.
In 11.3: The messengers are not sent directly to Saul but through all the territory of Israel.
In verses 4-5: Even in Gibeah the messengers do not seek our Saul, but he learns of their mission because of the weeping of the people as he returns from the field.
Thus, the story does not seem to assume that Saul is king.
In verse 6: The spirit of God spurs Saul to military action as it had some of the delivers in the book of Judges.
In verse 7: Saul's actions symbolizes a threat against animals and perhaps the people themselves who do not join in the war.
References to dismemberment occur in ancient treaties, so that Saul's actions assume a covenant relationship among the tribes.
In verse 8: The division between Israel and Judah is reflected here though it did not occur until after Solomon's reign.
In verse 10: We will give ourselves up to you means literally, "we will come out to you."
What sounds to Nahash like surrender cleverly masks a threat.
The people of Jabesh will come out to fight.
In verse 11; The next day actually began at sunset according to Israelite reckoning and the morning watch was in the early hours before sunrise.
In verses 12-14: These verses are editorial and bind 10.17-27a with 10.27b-11.
It was the "worthless fellows" in 10.27a who asked, Shall Saul reign over us?
The editor adds Samuel to the story at this point even though he plays no role in the battle account.
The editor also speaks of renew(ing) the kingship.
In verse 15: The original story did not assume that Saul was already king but explained that the people made Saul king as a result of his victory on this occasion.
Comments or Questions..

Reading for February 28th

Read 1 Samuel 10.17-27a

In 10.17-27a: Saul is chosen by lot.

In verses 18-19: These verses offer another example of deuteronomistic language.

In verses 20-21: Israelite society was structured according to a hierarchy: tribe, clan, family ("house of the father"), and individual.

Elsewhere in the Bible (Josh 7.14; 1 Sam 14.41) the lot was used to find a person guilty of breaking a law or vow.

Some scholars believe that two stories are combined at this point, one in which Saul was present and chosen by lot and another in which he was chosen by oracle or because of his height.

In verse 22: Inquired is another pun on Saul's name.

In verse 25: The rights and duties of the kingship probably set out the responsibilities of king and people to each other.

The expression here is nearly identical to "the ways of the king" in 8.9,11, although the two passages seem to refer to two different lists or documents.

In verse 26-27a: Saul's return to Gibeah and the doubts of the worthless fellows prepare the way for the subsequent story in which Saul will prove his ability to save Israel.

Comments or Questions..

Reading for February 27th

Read 1 Samuel 9.27-10.16
In verse 1: The Lord's heritage is the land of Israel.
The original idea behind this expression is that every nation is the inheritance of the god it worships.
In verses 3-4: The three men going up to God at Bethel are carrying items for sacrifice.
They give two loaves of bread to Saul, on for him and one for his servant.
A better reading, found in the Greek translation known as the Septuagint is "two offerings of bread."
Thus Saul again receives the portion of a priest.
In verses 5-7: Music was often used to induce an ecstasy in which prophets uttered their oracles (2 Kings 3.15-16).
The judges were also moved to action by the spirit of the Lord.
Saul's instruction to do whatever you see fit to do is a military commission.
In verse 8: This verse connects this story to 13.7b-15.
In verses 10-13: These verses describe the fulfillment of the third sign.
The description is also an etiology for the proverb, Is Saul also among the prophets? (v. 11).
A different explanation occurs in 19.19-24.
Whatever its origin, the proverb seems to have a positive meaning in this context.
The Lord's spirit empowers Saul both to prophesy and to rule.
The father of a group of prophets (v. 12) is their leader.
In verses 14-16: It is surprising that Saul's uncle rather than his father questions him, since the uncle has not been mentioned before in the story.
These verses are editorial and set the stage for the following story (10.17-27a).
Since Saul's anointing was private, there is a need for a public proclamation that he is king.
Comments or Questions..

Reading for February 26th

Read 1 Samuel 9.22-26
In verses 22-24: Saul is treated as a highly honored guest.
He is given the thigh, which is usually reserved for the deity or the priests.
In verse 25: Saul sleeps on the roof, which is flat and where there is a cool breeze, indicating that the story is set in the summer.
Comments or Questions..

Reading for February 25th

Read 1 Samuel 9.15-21
In verse 16: Anointing involved smearing a person's head with scented olive oil as a way of designating the person for a particular office.
Ruler in Hebrew is "nagid," which means king designate" in this verse.
In verse 18: The gate of a city was a well-fortified  entrance to a walled city.
It was the site of commerce and the place where trials were held.
In verses 19-20: In the original tale, the seer consulted God overnight in order to address Saul's needs.
But the old tale has been transformed editorially so that Samuel has been told to expect Saul (vv. 15-17) and now goes ahead and tells him all that is on his mind by assuring him that the donkeys have been found (v. 20).
The next morning is reserved for Saul's anointing.
In verse 21: Saul's objection is typical of people wo receive a divine call in the Bible, such as Moses (Ex 4.10-17) and Jeremiah (Her 1.6).
It also shows Saul's humility and God's preference for the small and weak.

Reading for February 24th

Read 1 Samuel 9.11-14
In verse 11: Cities were built on hills for protection.
Drawing water was typically done by women, usually in the morning or evening when it was cooler.
This suggests that it was around sundown.
In verse 12: The shrine or "high place" was a hill or raised platform where worship, especially sacrifices, took place.
Since deuteronomistic literature generally condemns the high places, this reference is probably part of the original tale.
In verse 13: Some sacrifices provided occasions for feasting after the portion of the animal designated for God was burned.
Comments or Questions..

Reading for February 23rd

Read 1 Samuel 9.1-10
In 9.1-10.16: Saul's anointing.
In verse 2: Saul's height and handsomeness are qualities typically attributed to a king.
In verse 3: Donkeys were ridden by kings (Zech 9.9; Mt 21.1-9), so that the story already hints at Saul's kingship.
One of the boys refers to a servant who may or may not have been young.
In verse 6: Man of God is a title for a prophet.
This prophet turns out to be Samuel (v. 14).
But the identification is secondary, since Saul and his servant do not initially seem to know who Samuel is.
In the original tale, Saul's encounter was with anonymous seer.
The town would have been understood as Ramah, Samuel's home.
In verse 7: The present was necessary as a sort of payment tot he man of God for diving the whereabouts of the donkeys.
In verse 8: A shekel was not a coin but a measure of weight of less than half an ounce.
In verse 9: This is an obvious editorial comment identifying a seer as a prophet.
Comments or Questions..

Reading for February 22nd

Read 1 Samuel 8.1-22
In 8.1-22: Israel demands a king.
In verses 1-3: Beer-sheba was the southernmost city in Judah far outside of Samuel's jurisdiction in 7.15-17.
It became an administrative center during the period of the monarchy of Judah.
These facts suggest 8.1-3 may have been written against the practice of hereditary leadership.
Like Eli's sons, Samuel's sons are evil.
In verses 4-9: Both Samuel and the Lord are displeased by the people's request for a king.
This does not necessarily mean that monarchy itself is bad but only that the people's request demonstrates a lack of trust in the Lord.
In verse 8: The review of Israel's history as one of forsaking the Lord is indicative of the deuteronomistic narrator's view.
In verse 10: Asking is a play on the name "Saul."
In verses 11-17: These verses preview the social consequences of monarchy by detailing the ways of the king.
The Hebrew word translated ways means "custom" or "judgment."
Ironically, the king to whom the people look for justice will follow the typical Near Eastern practices of taxation and conscription of workers for his service.
The items in this list appear to be based on Solomon's reign.
In verse 18: The language of this verse is characteristic of the deuteronomistic narrator and resembles that of the framework of the book of judges.
In verse 20: Govern, or "judge."
In verse 22: The Lord permits the people to have a king even though he does not approve of their demand.
Comments or Questions..

Reading for February 21st

Read 1 Samuel 7.2-17
In 7.2-17: Samuel judges Israel.
Samuel is described as a transitional figure between the era of the judges and the monarchy.
he embodies the roles of priest, prophet, and now judge.
In verse 2: Twenty years is a way of designating half a generation.
The phrase fits Samuel into the structure of the book of judges in which a period of foreign oppression precedes Israel's repentance.
In verses 3-4: The call for returning to the Lord with all your heart from the sin of idolatry marks these verses as an addition by the deuteronomistic editor.
Baal and Astarte were the leading male and female fertility gods of Canaan.
In verse 5: Mizpah became the administrative and religious capital after Jerusalem's destruction in 586 BCE.
The setting of this story in Mizpah may indicate a late date of composition.
In verse 6: The libations and fasting described here are part of a community purification ritual, perhaps in preparation for war.
In verses 8-9: The first part of this verse is parenthetical; Yahweh's answer is the thunder.
In verse 12: An etiology for the name Ebenezer, whose original meaning was religious and military: "stone of the helper/warrior."
In verses 13-14: The typical deuteronomistic formulas for the judges are applied to Samuel (compare Jud 3.30; 8.28; 11.33).
In verse 15-17: The book of judges describes two types of judges: military leader and legal figure.
This chapter ascribes both roles to Samuel.
The towns of Bethel, Gilgal, Mizpah and Ramah were all within the territories of the tribes of Ephraim and Benjamin.
Comments or Questions..

Reading for February 20th

Read 1 Samuel 6.1-7.1
In 6.1-7.1: The return of the ark.
Suspecting that the ark is the source of their problems, the Philistines decide to send it back to Israel.
They include with it a guilt offering (v. 3), which should probably be understood as compensation for having taken the ark and in the hopes of appeasing the Lord and avoiding further punishment from him.
There is one gold tumor and one gold mouse for each of the five Philistine cities (vv. 4, 17-18).
In verse 7: The cart is new and therefore ritually pure.
The two cows have never been yoked and are therefore fit to be sacrificed (compare Num 19.2; Deut 21.3).
They are also milch cows, meaning that they have young calves.
This is part of the test described in v. 9.
In verse 9: Unaccustomed to pulling a cart, these two cows would be expected to wander aimlessly in search of their calves.
If, contrary to this expectation, the cows headed straight for Israelite territory, the Philistines would know that their sufferings had indeed been sent by the Lord.
In verse 12: The cows take the most direct route into Israelite territory.
In verse 15: This verse is likely a later addition by a scribe concerned to have the Levities, the priestly tribe, handle the ark.
In verse 20: Who is able to stand before the Lord is apparently a technical expression for priestly service.
The people are asking whether there is a priest who can handle the ark.
Comments or Questions..

Reading for February 19th

Read 1 Samuel 5.1-12
In 5.1-12: The Lord's triumph.
In the ancient Near East, wars between nations were interpreted as contests between their respective gods.
This story explains that even though the Philistines defeated Israel, the Lord was superior to Dagon, a Philistine god.
In verse 1: Ashdod was one of the five principal Philistine cities.
The other four were Ashkelon, Ekron, Gath, and Gaza.
In verse 2: Besides Dagon means beside the idol or statue of Dagon in his temple or house.
Dagon was a Canaanite fertility god adopted by the Philistines.
In verse 3: After the first night the Philistines find the idol of Dagon bowing prostrate before the ark.
In verses 4-5: This is an etiology for the practice of jumping over thresholds in order to avoid offending the spirit of a particular building or space (compare Zeph 1.9).
In verses 6-12: The tumors and mice (in the next chapter) have led to the identification of this outbreak as bubonic plague, which was common in coastal areas.
According to the story, however, the plague is the Lord's doing.
In verse 8: The lords of the Philistines are the rulers of the five Philistine cities.
The word for lord here ("seren") is Philistine and cognate with the Greek word "tyrannos," or tyrant.
Comments or Questions..

Reading for February 18th

Read 1 Samuel 4.1b-22
In 4.1b-22: The capture of the ark.
Many scholars believe that 4.1-71 and possibly 2 Sam 6 are based on an old "ark narrative" which described the capture and return of the ark.
In verse 1b: The Philistines came from the northwestern Mediterranean area (especially the island of Crete) and entered Palestine (which is derived from Philistine) in approximately 1200 BCE, about the same time the Israelites were emerging in the central highlands.
In this period they were Israel's traditional enemy.
In verse 4: Cherubim were mythical griffin-like creatures with body parts from different creatures, often including wings and human heads.
They were commonly depicted in palaces and temples.
the ark is described as the throne of "the Lord of host who sits enthroned on the cherubim," and the Israelites believe that the lord is therefore present with them in battle.
In verse 6: Hebrews is a term commonly used in the Bible by foreigners speaking about the Israelites.
It may designate a socioeconomic group rather than an ethnic or family unit.
In verses 7-8 God: The Philistines assume that the Israelites, like themselves, are polytheists.
In verse 18: Forty years in the Bible is a round number for a single generation.
In verses 21-22: Ichabod probably means "Where is the glory?"
Phinehas' wife gives her son this name in lamentation for the capture of the ark, which represents the Lord's presence or glory.
Comments or Questions..

Reading for February 17th

Read 1 Samuel 3.1-4.1a
In 3.1-4.1a: Samuel's call.
In verse 1; Word of the Lord ... visions are means of prophetic revelation.
In verse 3; The lamp in the temple was to burn at night (Ex 27.21).
Since the lamp of God had not yet gone out, it must have been just before dawn.
Samuel's bed was in the temple near the inner sanctuary where the ark of God was kept.
In verse 7: Samuel did not yet know the Lord: Samuel's role as prophet had not yet been established since the word of the Lord had not yet been revealed to him.
That he would "know" the Lord provides a further contrast to Eli's sons, who did not regard or "know" the Lord (2.12).
In verse 14: Eli's sons are guilty of profaning the sacrifices that might otherwise have atoned for their sins.
In verse 17: May God do so to you and more also is a typical oath formula.
Eli adjures Samuel, forcing him to reveal his conversation with the Lord.
In verses 19-21: All of Samuel's prophecies come true (none fall to the ground), and this is known from Dan to Beer-sheba, the traditional northern and southern boundaries of Israel.
All Israel recognizes Samuel as a reliable prophet of the Lord.
Comments or Questions..

Reading for February 16th

Read 1 Samuel 2.27-36
In 2.27-36: The oracle against Eli.
This was probably written by the deuteronomistic editor.
In verse 27: Your ancestor may allude to Moses, to who Eli's family traced their ancestry, rather than the tribe of Levi.
The names of Eli's sons, Hophni, and Phinehas (1.3; 2.34), are actually Egyptian, which consistent with the phrase in Egypt.
In verse 28: To go up to my altar, to offer incense, to wear an ephod refer to three principal duties of priests.
Going up to the altar refers to making animal sacrifices.
In verses 31-33: The cutting off of Eli's household refers not to the death of Eli and his sons in 1 Sam 4 but to Saul's annihilation of the priests of Nob in 1 Sam 22.
Abiathar is the one spared.
In verses 35-36: The faithful priest is Zadok, who came to prominence when Abiathar was banished by Solomon (1 Kings 1-2).
The Zadokites were Aaron's descendants, and this passage may reflect a rivalry between the descendants of Moses and Aaron for the priesthood.
Comments or Questions..

Reading for February 15th

Read 1 Samuel 2.11-26
In 2.11-26: the wicked sons of Eli.
Samuel's faithful service contrasts with the evil deeds of Eli's sons and hints that he will replace Eli.
In verses 12-17: Priests make their living by receiving a portion of the sacrifice.
The custom in Shiloh (vv. 13-14), which is different from that prescribed elsewhere (Lev 7.28--36; Deut 18.3), was for the priest to get whatever the fork brought up while the meat was boiling.
By demanding the fat portion, which properly belonged to God, and taking it first, before the sacrifice was made, Eli's sons were sinning directly against the Lord (v. 25) by treating him with contempt    (vv. 12, 17).
Moreover they threatened violence against worshipers who tried to do right (v. 16).
In verse 18: The linen ephod was kind of apron worn by priests.
In verse 22: The tent of meeting is another name for the tabernacle, a movable shrine.
Apparently the temple of the Lord at Shiloh (1.3) was actually a tent shrine.
In verse 25: It was the will of the Lord to kill them: This explanation of the obstinacy of Eli's sons is like God's hardening of Pharaoh's heart in Ex 4-12.
Comments or Questions..

Reading for February 14th

Read 1 Samuel 2.1-10
In 2.1-10: The song of Hannah.
This is a psalm of thanksgiving for a national victory that has been placed in Hannah's mouth.
In verse 1; Strength, literally, "horn," seems to make use of the image of a proud animal.
In verse 5: The barren has borne seven: This line probably led to the psalm's insertion.
Hannah had only six children (2.21).
In verse 6: Sheol was the place of the dead, the underworld.
In verse 10: The reference to his king shows that the psalm was written later than Hannah since there was no king of Israel yet in her time.
Anointed, (He., "mashiah") was a title for the king and the source of the term "messiah."
Comments or Questions..

Reading for February 13th

Read 1 Samuel 1.19-28
In 1.19-28: Samuel's birth.
The gift of a son to Hannah shows God's favor toward the disadvantaged and indicates that Samuel is chosen for a special purpose.
In verse 19: Elkanah knew his wife: An idiom for sexual relations.
In verse 20: Samuel's name ostensibly means "God has heard," so the reader expects Hannah to say that she named her son Samuel because "God heard" her prayer her statement that she asked him of the Lord is a pun on the name of Saul instead.
In verse 28: Given is another pun on Saul's name.
This is exactly the same as Saul's name in Hebrew ("sha'ul").
It might even be translated, "He is Saul to the Lord."
These puns indicate that this story was originally about Saul's birth rather than Samuel's, or they may simply be the author's way of alluding to Saul as Israel's first king.
Comments or Questions..

Reading for February 12th

Read 1 Samuel 1.1-18
In 1.1-18: Hannah's request.
In verse 3; Elkanah's annual pilgrimage to the temple of Yahweh or house of the Lord (v. 7) in Shiloh shows him to be a righteous man.
Lord of hosts or "armies" (Hebew "sebaoth") describes the Lord's leadership in wars both divine and on behalf of Israel.
In verses 5-8: The value of a woman's ability to bear children in ancient Israel lies behind Hannah's depression.
Her bareness is comparable to that of Sarah, Rebekah, and Rachel in Genesis and of Samson's mother in Judg 13.
In verse 11: Nazirites were "devoted" to the Lord for some special purpose and were prohibited from drinking alcohol or eating grapes, cutting their hair or beards, and approaching a dead body (Num 6.1-21).
Intoxicants refer to a form of beer.
In verse 13: Eli thought she was drunk either because his eyesight was poor (3.2) or because he had lost the capacity to discern the sacred from the secular, and therefore could not tell that Hannah was praying.
Comments or Questions..

Reading for February 11th

Read Ephesians 6.21-24
In 6.21-24: The Epistolary closing.
In verse 21: Tychicus, 4.7; 2 Tim 4.12; Titus 3.12; Acts 2-.4-6.
In verse 22: Col. 4.8.
Comments or Questions..

Reading for February 10th

Read Ephesians 6.10-20
In 6.10-20: A call to arms and prayer for strength to proclaim truth.
In verse 14: Ephesians 4.25.
In verse 17: Helmet of salvation, Isa 59.17.
The sword of the Spirit, the word of God, the only offensive weapon.
In verses 18-20: On the importance of prayer throughout Ephesians, see 1.15-23; 3.14-21.
In verse 20: The ambassador is an envoy sent on behalf of another.
Chains suggest dishonor.
yet the writer accepts the title and only asks for boldness.
Comments or Questions..

Reading for Febraury 9th

Read Ephesians 3.15-6.9
In 5.15-.6.9: Strengthening believers.
Contrasts 5.15-18) clarify the believer's walk; they are strengthened through worship with others (5.18-20) and mutual submission (5.21-6.9).
In verse 20: On continuous thanks, see 1 Thess 5.18; Col 3.17.
In 5.21-6.9: Household codes governed social relations within an extended family.
See Col 3.18-4.1.
Ephesians expands on relations between husbands and wife.
In verses 22-23: Col 3.18-19.
For the writer, the unity of the husband and wife, unlike the unity of Jews and gentiles, does not result in equality.
In 6.1-4: Col 3.20-21.
In verse 3: Deut 5.16.
In verses 5-9: Col 3.22-4.1.
Comments or Questions..