Reading for March 8th

Read 1 Peter 3.13-22. In verses 13-17: suffering well. In verses 13-15: All members are addressed in terms resembling the exhoration to slaves in 2.18-25. Peter declares unjust suffering a blessing or honor (Mt 5.10-11) whie enemies are put to shame. In verses 16-17: Although Christians forswear vengence (3.9), they may prepare an appropriate defense (Mt 10.19-20) for some forms of civic trail. The best defense is a clear conscience, that is repect for the values and actions though by others to be honorable. In verese 18-22: Christ as model. While paralleling the example of Jesus in in 2.21-22, these verses contain a traditonal hymn about his death and 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 inthe 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, disicples 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..

Reading for March 7th

Read 1 Peter3.1-12. In verses 1-7: Wives and Husbands. In verse 1: In this exposition of patriarchal authority, wives should accpt their husbands' authority. In verses 2-5: Honorable behavior resides in a heightened sense of purity, which here means avoidance of expansive and seductive adornment. Instead of out ward glitter (Hair, jewelry, or clothing), wives should adorn themsleves 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: Husnbands reciprocate by honoring their wives. Conjugal duties here reflect the ancient gender division of society, withmakes exercising authority in public, while females, considered weaker, show 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: these can be no envy or competiion inthe group, thus the deadly games of seekinghonor are censured. Moreover, all vengence is forsworn, as Jesus mandated (Mt 5.43-45) and Ps 34.12-16 confirms. Comments or Questions..

Reading for March 6th

Read 1 Peter 2.11-25. In verses 11-17: Civic and family duties. Peter begins here a lenghty catalog of traditional duties, which are aspects of justice. Although aliens and exiles, disicples must act honorably like citizens. This means accepting the authority either of civic rulrs, 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 toothers, is a credit to God (see honorable in 2.12). In verses 21-25:: Isa 53.9 says that Christ leftan example of suffering unjustly but honorably. He forswore vengence, the mark of honorable males in classic cultures; his wounds healed our sins. Slaves, then, belong to the flock of an honorable shepherd and guardian, who rewards them (5.4). Comments or Questions..

Reading for March 5th

Read 1 Peter 2.4-10. In 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 Scriptures and invites the addressees to reinterpret their own ambigous situation. In verses 4-8: Despite death, Jesus is a living stone; although rejected, he is exalted. Thus he serves as conerstone (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 livingstones of a spiritual house and a holy priesthood (2.5, 9). In verses 9-10: Theu 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..

Reading for March 4th

Read 1 Peter 1.22-2.3. In 1.22-2.3: New birth, new behavior. Coversion to the "holy" God demands a holy life. In verses 22-23: The new birth (1.3) functions as part of the exhortation to the 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 the divine promises endures forever (vv. 10-11, 21). In 2.1-2: The addressees' new birth means death to previous sin, pursuit of spiritual milk which nourishes for endurance, and wisdomfor valuing this noble state. Comments or Questions..

Reading for March 3rd

Read 1 Peter 1.10-21. In verses 10-16: Good theology means good morals. Topics from the thanksgiving are developed inheritance and suffering leading to glory. In verses 10-11: 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 11.43-44). In verses 17-21: Recalling conversion. In verse 17: Alhough blessed, they still face God's impartial judgment. In verses 18-21: Jesus' sacrifical death ransomed Christians; this God works inthem the process of death leading to glory. Comments or Questions..

Reading for March 2nd

Read 1 Peter 1.1-9. In verses 1-2: 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 suplliants 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 on God's clients, the christian communities, but expects from them respect, exclusive allegiance, and praise. In verses 3-9: Thanking. Most christian letters begin with a thnaksgiving, this one is semitic in form (Blessed be the God; see 2 Cor1.3-7). It introduces themes developed later (new birth, inheritance, suffering). In verses 3-5: Peter reherses God's benefaction tothese exiles, especially the promise of resurrection. In verses 6-7: Loyalty fromgod's clients in diffiuclt circumstances brings paise, glory, and honor from their patron on judgment day. Comments or Questions..

Reading for March 1st

Read Proverbs 31.10-31. In 31.10-31: Praise of the capable wife. An acrostic poem of twenty-two lines, each line beginning with a successive letter of the alphabet. It is an encomium or hymn praising the capable wife. A hymn does not dwell on the inner feelings or the physical appearance of it hero but decribes the hero's mighty feats of valor, in this case the wife's extraordinarily wise management of her great household. The narrator first describes wonderful deeds (vv. 11-27), a description that is completed by her own children and husband (vv. 28-31. In verses 19-20: The chiasmus at the center of the poem (hand ("yad") ... hands ("kap")?? hand ('kap") ... hands ("yad") shiftsthe actions from the domestic to the public sphere in that the hands weave the cloth (v. 19) now open wide in lergesse to the poor beyond the household gates 9v. 20). She is a blessing not only to her famaily but to the whole community. The hymn tothe capable wife includes a metaphorical dimension. The heroic woman evokes Woman Wisom of chs. 1-9. Her abundantly prosperous household illustrates the result of becominga disciple of Wisdom (ch. 8; 9.6,11). The book began with a young person leaving the parental house to found and maintain a new one. It ends with a splendid household provided by the wisdom of the capable wife. Visible within the house are all the blessings of wisdom- wealth, justice, generousity to the poor, reputation, children, and most precious of all (compare 19.14), a good wife (or spouse). The pursuit of wisdom has brought every belssing Comments or Questions..

Reading for February 28th

In verses 1-9: A queen mother's advice to her son, given with wit and style. The queen mother had an important role in the palace because of her insider's knowledge of palace politics and undoubted loyalty to her son. Verses 3-5 warn the king that abuse of sex and alcohol can lead him to forget the afflicted. Verses 6-9 counsel rather that alchol be use used to aid the poor so that those who are afflicted (perishing) can forget their poverty. Verses 8-9 urge the king to open his mouth (speak out) not to drink alcohol but to speak for the voiceless poor. The underlying subject of the poem is the king's duty to bring about justice for the poor. The women referred to inv. 3 are the women of his harem. An example of moral callousness from sexual indulgence is David's adultery with Bathsheba and the murder of Uriah (2 Sam 11-12). For the assoication of liquor with disdain for the poor see Isa 28.1-8; Am 6.1-7. Comments or Questions..

Reading for February 27th

Read Proverbs 30.17-33. In verses 18-22: Anaphora (the repetition of way) unites the piece. Each way is wonderous, the effortless flight of the eagle (or vulture), the legless movement of the serpent, the massive progress of a ship. The fourth and climatic way is the course of a man and a woman toward each other, the attraction of the sexes. In verses 32-33: The syntax is like 6.1-13: If you have done such and such, then you must now do such and such. It is a mark of wisdom to make peace and avoid strife (15.18). There is wordplay pressing the nose ('mits ap") and pressing anger ("mits appayim," literally nostrils; anger). Comments or Questions..

Reading for February 26th

Read Proverbs 30.1-16. In verses 1-10: This poem is the most puzzling section in Proverbs. Verses 1-6 were the original unit, but later vv. 1-10 were edited to amke a new and larger speech. Verses 1-6 evoke old passages such as Ps 18.30 (Prov 30.5), Ps 73.22 (Prov 30.21), Deut 4.2 (Prov 30.6),Deut 30.11-14 (Prov 30.4a). Also influential are the divine questions beginning with "Who?" in Job 38-41 and Isa 40-45 (see Prov 30.4b-d). In vv.1-6 Agur delivers an oracle ("ne'um," v. 1) that did not come from his own efforts, for he is worn out, incapable of wisdom, and does not know God (vv. 2-3). Indeed, no human being can have divine wisdom, for who is capable of bringing it down rom heaven (v. 4a)? In fact, no act of wisdom and power is possible for human beings (v. 4b-d)! In the process of acknowledging his word of God, which is reliable and protects him just as it protected the psalmists in Ps 12 and 18 (v. 5). One should not add to the divine word (v. 6). Agur now prays to speak the truth and to have basic necessities of life (vv. 7-18) lest he offend the God who has rescued him from exhaustion and ignorance (v. 9). Verse 10 comcludes vv. 1-9, for Do not reprises v. 6. Curse in v. 10 links to what follows. In verses 11-14: The poem is united by anaphora. There seems to be a progression from disdaining parental advice (v. 11), to overestimating one's situation (v. 12), to arrogance (v. 13), resulting finally in cruelty directed toward the lowly (v. 14). Comments or Questions...

Reading for February 25th

Read Proverbs 29.14-27. In verse 15: As with domestic animals, a staff ("shebet" as in Lev 27.32; Zech 11.7; Ps 23.4) is needed to train and control children. Children (and animals) allowed to run free cannot learn. In verse 18: Prophecy and law are paired in Ezek 7.26 and Lam 2.9. In this saying prophesy has to do with community and law with the idividual. Though a people may be demoralized without credible national gudiance, an individual can still find happiness by heeding the instruction of teachers. In verse 24: An aphorism derived from the legal adjuration summoning witnessess to a crime, which is described in Lev 5.1. By not coming forward to tesitify one becomes an accomplice of the crimminal. Moreover, to get mixed up with a crime is to detroy oneself. Comments or Questions..

Reading for February 24th

Read Proverbs 29.1-13. In verse 1: Remains stubborn is literally, "stiffens the neck." There is a possible play on words: Stiffening one's neck risks having it broken. Suddenly suggests an extraordinary, perhaps divine, intervention. In verse 4: The saying uses the metaphor "high" and "low" for prosperity and decline in order to differeniate between good and bad governance. A just king gives stability, literally, "raises p the land." But a king who raises taxes, ruins, literally, brings down, a country. Comments or Questions..

Reading for February 23rd

Read Proverbs 28.15-28. In verse 24: Children lived in their parents' home until they married, and even after marriage could remain under the parental roof. If the parents grew feeble, the children might become domineering and gradully take over the house and its wealth. The saying declares such userpation to constitute simple theft. The children have no more right to their parents' property while the latter are living than a brigand does who is from outside the family. Comments or Questions..

Reading for February 22nd

Read Proverbs 28.1-14. In verse 4: The law ("torah") is taken by some as the Mosaic law but it is better to understand it as the traditional instruction of teachers and parents. To defy such teaching is to promote the designs of the wicked, where as to heed it is to defeat them. In verse 9: An example of poetic justice. Whoever does not listen to the law (or instruction), which comes ultimately from God, will not be heard by God. Comments or Questions..

Reading for February 21st

Read Proverbs 27.14-27. In verse 14: Blesses can mean simply "greets" (1 Sam 13.10; 2 Kings 4.29) but the word cursing in line C keeps the sense "bless" to the fore. The saying has been interpreted seriously and humorously. It is taken humorously, a loud voice and early in the morning describe boorish behavior that provokes hostile reaction. If it is taken seriously, a loud voice refers to an insincere greeting as in v. 6 and 26.23-25, 28, and early in the morning means "insistently" as in Jer 7.13. In verse 23-27: A traditional poem prizing flocks and fields over the form of flocks and fields ever renews itself. Vegetation comes up annually from the earth; sheep and goats are transformed into food and clothing. Comments or Questions..

Reading for February 20th

Read Proverbs 27.1-13. In verse 5: To correct someone is difficult, but it is better than passing over a fault in silence out of affection (hidden love). Comments or Questions..

Reading for February 19th

Read Proverbs 26.13-26. In verses 13-16: Four sayings on the lazy person, whom Proverbs derides on the grounds that this type of person never acts. Comments or Questions..

Reading for February 18th

Read Proverbs 26.1-12. In verses 4-5: Each saying makes sense in its own right. Taken together they show the problem, even the danger, that fools pose to their nieghbors. Comments or Questions..

Reading for February 17th

Read proverbs 25.15-28. In verses 21-22: An enemy's vulnerability should not be made an occasion for settling old scores (so also Ex 33.4). Allow God's justice its proper scope (compare 20.22 and 24.17-18). Heap coals of fire on their heads alludes to no known practice. It may be hyperbole for punishment. Romans 12.20 cites the Greek version. Comments or Questions..

Reading for February 16th

Read proverbs 25.1-14. Chs. 25-29: Proverbs of Solomon. In verse 1: An important clue to the composition and date of Proverbs. Hezekiah, who was king of Judah from 715-687 BCE, apparently ordered this collection added to an already existing Solomonic collection (perhaps chs. 10-22). In verses 2-3: The world is full of conundrums and puzzles, but the king is there to unravel them and lead people to serve the gods. The affinity between divine and royal wisdom is expressed by the repetition of the first and last word of each phrase (glory and things) and by the rhyme in God and king ("elohim" and "melakim"). In verse 7: see Lk 14.8-10. Comments or Questions..

Reading for February 15th

Read Proverbs 24.23-34. In 24.23-34: Further words of the wise. A carefully arranged appendix to 22.17-24.22. Two areas of life, law (vv. 23-25, 28-29) and farming (vv. 27, 30-34), are used to illustrate the effects of wisdom in word and action. In verses 30-34: An illustative story, like those in 6.9-11, ch. 7 and Ps 37.35-36. Comments or Questions..

Reading for February 14th

Read Proverbs 24.1-22. In verses 10-12: The probable meaning of the obscure admonition is that excuses for not aiding one's neighbor will be useless before the all-seeing God. In verses 17-18: Divine retribution works mysteriously. Human beings should stand aside and not anticipate its results. Comments or Questions..

Reading for February 13th

Read Proverbs 23.1-28. In verses 1-3:Dining etiquette, especially moderation with food and drink, is a common topic in Egyptian instructions. Banquets were occasion for younger servants to advance themselves, and self-indulgence would leave a bad impression. In verse 1: Observe carefully what is before you reffers both to the food and the host. In verse 2: Put a knife to your throat: put your knife in your jaws rather than in the food, that is, restrain your appetite. In verses 6-7: Dont go to baquets when you are not invited or wanted. Though courtesy forces the host to say "eat and drink!", the words are insincere. The result will be indigestion and frustration for the unwelcomed guest. In verses 13-14; Hyperbole and sardonic humor are used to give advice on raising children. It is not disciplinary blows that will kill a child but uncorredted behavior that will lead to fatal consequences. The humor and hyperbole show the admonition does not espouse the corporal punishment of children. In verses 17-18: A warning against peer-group pressure, which is especially appilicable to the young. Why envy the wicked, for they have no future, no descendants? The warning is repeated in 24.1 and 19-20. In verses 22-23: The two commands in v. 23, buy truth and do not sell it, continue on ametaphorical level in the two commands in v. 22, listen and do not despise. Comments or Questions..

Reading for February 12th

THE WORDS OF THE WISE In 22.17-24.22: An instruction partly modeled on the thirteenth-century BCE Egyptian "instruction of Amenemope." Like its Egyptian model, it has thirty sayings (22.20) and is introduced by a preface (22.17-21); its first two admonitions (22.22-25) resemble the first two admonitions (22.22-25) resemble the first two in "Amenemope." The words of the wide offer a kind of professional ethics, warning against behavior that can destroy one's humanity and religion (2.22-23.11) and urging resistance to the temptations of youth (23.12-35). It concludes with counsels of a general nature (24.1-22). Read Proverbs 22.17-29. In 22.22-23: The poor are dangerous to attack, for God will defend them. Comments or Questions..

Reading for February 11th

Read Proverbs 22.1-16. In verse 8: Both metaphors are agricultural. In line A, bad actions are seed yeilding trouble. In line B, the rod is a flail which cannot thresh grain. Evil will be frustrated; it will bear no fruit. Comments or Questions..

Reading for February 10th

Read proverbs 21.16-31. In verse 17: Those who desire the trappings of wealth will never get them, for wealth does not come to the idle and those who love pleasure (see 6.6-11; 10.4; 12.24, 27). In verse 19: Living alone is preferable to living in a house spoiled by a spouse's anger. In verse 29: The wicked are defiant (put on a bold face) whereas the upright, who give thought to their waus, are willing to conform their actions to the teaching of others. The Hebrew text and the ancient versions trnsmit another reading in the second line.: "the upright person maintains a faithful course." Comments or Questions..

Reading for February 9th

Read Proverbs 21.1-15. In verse 14: The wise know the secret of taming anger and strong wrath-a gift of money. The strategy implies a certain disdain for anger, for a seemingly strong passion can be assuaged by a little money. Comments or Questions..