Reading for January 2nd

 Read 2 Kings 13.1-13. In 13.1-13: The reigns of Jehoahaz and Joash. In verse 1: Joash and Jehoah are two versions of the same name. In verse 2: The sins of Jeroboam are the shrines at Dan and Bethel (1 Kings 12.25-33). In verse 3: Like the rest of the regnal formulas, this verse is deuteronomistic and sounds much like part of the deuteronomistic formula found in the book of Judges (Judg 2.14; 4.1-2; 6.1). In verse 5: The idea and language are also borrowed from the book of Judges. The identity of this savior is not clear, bit it may be a reference to Elisha (vv. 4-21). In verse 6: The sins of the house of Jeroboam are the same as the sins Jeroboam (v. 2). The sacred pole was used in the worship of the Canaanite goddess Asherah. In verse 7: Like the dust at threshing means that the army had scattered. In verse 10: While they bear the same name, Joah king of Judah and Jehoash king of Israel are two different people. In verse 13: This Jeroboam is distinct from the one in 1 Kings 12-14 and is often called Jeroboam II. Comments or Questions..

Reading for January 1st

 Read 2 Kings 12.1-21. In 12.1-21: The reign of Jehoash. In verse 1: Forty years is probably a round number for a generation. In verse 3: The high places were shrines other than the Temple of Jerusalem. In verses 4-16: Jehoash repairs the Temple. Jehoash has to admonish the priests (v. 7), who are slow to carry out the repairs. Money is literally "silver." Parts of this account, however, seem to assume that the contributions were in the form  of coins, which would be an anachronism since coins began to be used widely in Palestine no earlier than the late 6th century BCE. In verse 18: Votive gifts were special items of value that the kings of Judah had dedicated tot he Temple. By paying these to Hazael as tribute, Jehoash capitulated to him and in effect bribed him to prevent him from attacking Jerusalem. In verse 19; The Annals of the Kings of Judah may have been official records of the monarchy of Judah. They no longer exist. In verse 20: Millo means 'fill"; it probably refers to the earthwork done by David to fill in the saddle between the Temple area and the palace area south of it ((2 Sam 5.9). In verse 21: The motive behind Joash's assassination is not explained in 2 Kings. See Chr 24.20-27. Comments or Questions..

Reading for December 31st

 Read 2 Kings 11.9-21. In verse 10: The spears and shields mentioned here were originally of gold and dedicated by David (2 Sam 8.7). But they had been replaced by Rehoboam with bronze articles after Shishak's invasion (1 Kings 14.26-27). In verse 12: The covenant would have been a written document, perhaps laws or a contract between the people and the king. However, the word may be an error or armlet, associated with the crown in 2 Sam 1.10. See comment on 11.7. In verse 14: The pillar in front of the Temple is meant here. In verse 17: Only after Athaliah's removal is the covenant made. it appears to be an agreement between the people and the king to follow the Lord, but its exact nature and its relationship to the laws in the Bible are unknown. In verse 20: The exact identity of the people of the land is disputed.  They may have been landholders or leading citizens of Judah. Comments or Questions..

Reading for December 30th

 Read 2 Kings 11.1-8. in 11.1-21: The reign of Athaliah and revolt of Jehoash. In verses 1-3: Athaliah was the daughter of Ahab and Jezebel who married Joram king of Judah in a treaty between Israel and Judah (8.18). After the death of her son, Ahaziah, she seized power. No regnal formula is reported for her because the writer of 2 Kings did not consider her a legitimate ruler. In verse 4: Jehoiada was a priest. Since the new king, Jehoash (or Joash), was only seven years old, Jehoiada was really in charge of the kingdom. The Carites were apparently the royal bodyguard, and this may be an error for Cherethites, the of the bodyguard under David and Solomon (2 Sam 8.18). In verses 5-7: The parenthetical statement in v. 6 is probably a late gloss or explanatory addition, trying to identify the other two divisions. The gate Sur is unknown. Jehoida chooses the change of guard on the sabbath as the time of revolt. This made all the troops available to him in order to protect Jehoash. It was also a time when troop movements would not be suspicious. Comments or Question..

Reading for December 29th

 Read 2 Kings 10.15-36. In verse 15: Son of Rechab designates Jehonadab's clan rather than his father. The Rechabites were ascetics and strict devotees of the Lord (Yahweh). See Jer 35. In verse 24-25: Hosea 1.4 seems to condemn Jehu's bloodshed. In verse 32: The reigns of Jehu and his decedents were marked by the subjugation of Israel by Aram (Syria). See also 13.3. many of the stories about prophets earlier in 1 Kings seem to presuppose this political situation, which was not true under Omri dynasty. Comments or Questions..

Reading for December 28th

 Read 2 Kings 10.1-14. In verse 1: Sons probably means descendants, that is, sons and grandsons, although Ahab may have had a large enough harem to produce seventy sons. In verses 9-10: The exact meaning of Jehu's words in v. 9 is unclear. However, he seems to be suggesting that his revolt is more than a rebellion by a single individual and that the Lord is behind it. Hence, the prophecies against Ahab's house will be fulfilled (v. 10). In verse 14: Forty two was also the number of boys killed by bears in 2.24. This may indicate that it was a conventional number for disaster. Comments or Questions..

Reading for December 27th

 Read 2 Kings 9.14-37. In verses 21. 25-26: Either The story of Jehu's revolt has been tailored as a fulfillment of Elijah's oracles in 1 Kings 21 in punishment for the murder of Naboth, or the verses reflect the original setting of the oracle against Ahab and Jezebel, which has been changed in order to attribute it to Elijah in 1 Kings 21. In verse 22: Whoredoms probably refers to  the worship of other gods, as is frequently the case in the Bile (compare the book of Hosea). Sorceries may also refer to other practices (divination and the like) associated with the worship of other gods. In verse 30: It is not clear why Jezebel dresses up. It may be that she is described this way in order to fit the image of a prostitute. In verse 31: Jezebel calls Jehu Zimri because Zimri lead a revolt and was murderer of (his) master. Zimri's subsequent reign lasted only seven days, so that Jezebel is also implying that Jehu's kingship will be unsuccessful (1 Kings 16.9-20). In verses 32-33: Eunuchs were used to guard the harem. Jezebel was thrown from the second story of the building. In verses 34-37: Jezebel's death is described as the fulfillment, though elaborated, of Elijah's prophecy in 1 Kings 21.23. Her gruesome end fulfills the threat of non-burial in 1 Kings 21.24 (compare 2 Kings 9.10). Comments or Questions..

Reading for December 26th

 Read 2 Kings 9.1-13. In 9.1-10.36: Jehu's revolt. In 9.1-3: The revolt is begun by Elisha. Again, the anointing of Jehu is apparently meant as a carrying out of the commission to Elijah (1 Kings 19.16). In verses 7-10a: These verses are an addition by the deuteronomistic editor. They violate Elisha's order too anoint Jehu and flee (v. 3). They are  also comparable to the prophetic oracles against the houses of Jeroboam (1 Kings 14.7-11), Baasha (1 Kings 16.2-4), and Ahab (1 Kings 21.21-24). As in 1 Kings 21.21-24, the dynasty here is referred to as the house of Ahab (vv. 8-9), even though it is actually the "house of Omri." The reason is the focal role of Ahab's reign in 1-2 Kings and his reputation as the worst king of Israel (1 Kings 21.25). In verse 11: In part because of such ecstatic experiences, a prophet was sometimes called a madman (Jer 29.26; Hos 9.7). In verse 13: By spreading their cloaks before him, the other commanders signal their submission to Jehu as their king (Mt 21.8). Comments or Questions.. 

Reading for December 25th

 Read 2 Kings 8.16-29. In 8.16-29: Regnal formulas for Joram and Ahaziah. In verse 20: The king of Edom referred to in 3.9 may have been only a "deputy" under the king of Judah (1 Kings 22.47). In verse 28: Ramoth-gilead was east of the Jordan in territory disputed between Israel and Aram. Comments or Questions..

Reading for December 24th

 Read 2 Kings 8.7-15. In 8.7-15: The designation of Hazael. Elisha here apparently carries out the commission given to Elijah in 1 Kings 19.15. In verse 8: Inquire is a technical term for divination. Stories of inquiry through a prophet in the case of illness are found also in 1 Kings 14.1-14; 2 Kings 1.2-17. In verse 9: Forty camel loads would be an enormous sum. That this is exaggeration is also clear from the fact that forty is a round number for a large quantity. Your son is an expression of humility and self-effacement. Ben-hadad is placing Elisha above him. In verse 11: The subject of these verbs is apparently Elisha. Perhaps Elisha stared at Hazael until Hazael was ashamed. Another possibility is that Elisha stared in a kind of trance until he himself became ashamed. In verse 12: Elisha foresees that Hazael refers himself as a mere dog, not because he sees violent acts described by Elisha as despicable but because he is of low social status and does not have the power to carry out such deeds. Elisha explains, however, that he is to be king over Aram. In verse15: Until he did suggests that Hazael is responsible for Ben-hadad's death. The Hebrew is more ambiguous, however. Placing the wet bed-cover over the kings face may have been simply a way of cooling him off, and this verse may only explain the time of his death. Comments or Question..

Reading for December 23rd

 Read 2 Kings 8.1-6. In 8.1-6: Elisha and the Shunammite woman. These verses refer to and may continue the stories in 4.8-37. In verse 1: Seven years is a round number for completeness, indicating that the famine was severe and long lasting. In verse 2: The land of the Philistines was along the southern coast of Palestine near the area known today as the Gaza strip. In verse 3: It is not clear who is trying to take the woman's land, but they are more than squatters, for they are making a legal claim. In verses 4-5: The miraculous part of the tale is the timing. The woman appeared just as the fascinated king was hearing the story of her involvement with Elisha. Gehazi appears here without reference to his leprosy. Either this episode is connected with 4.8-37 or it comes from a source completely apart from the story in ch. 5. However, the fact that Gehazi alone is speaking with the king may indicate that this story arose after Elisha's death. Comments or Questions..

Reading for December 22nd

 Read 2 Kings 7.3-20. In verse 3: On leprosy, see comment on 5.1. People with skin diseases were isolated from society because leprosy was contagious. Hence, these four leprous men are outside the city gate. In verse 4: The four men surrender to the Arameans because they have nothing to lose. In verse 6: Egypt (Heb., "Misrayim") may be a mistake for Musri, an area in Anatolia (modern Turkey), which was also the home of the Hittites. In verses 17-20: These verses explain the fulfillment of the oracle in v. 2. Comments or Questions..

Reading for December 21st

 Read 2 Kings 6.24-7.2. In 6.24-7.20: The siege of Samaria. In 6.24-25: In a siege a city was surrounded and its food supply cut off in order to starve out the inhabitants. Thus, food prices within the city soared. A shekel was a measure of weight just less tan a half an ounce. A kab was slightly more than a quart. In verse 27: The threshing floor was a flat, raised area where grain was separated from the hull. A wine press was where grapes were squeezed for their juice to make wine. The king is replying that he has no more access to food supplies than does the woman who was asking for help. His wish, let the Lord help you, seems sarcastic in this context, as he likely blames the Lord for the predicament of the city. In verses 28-29: The woman's complaint is a legal case, since the king is, in effect, the supreme court of the land. The case she brings reflects the separate straits of the city, where people have resorted to cannibalism. It also recalls, in a distorted way, the case of Solomon's judgment in 1 Kings 3.16-28. In verse 30: Sackcloth is a transliteration of the Hebrew "saq," which refers to some kind of garment worn to symbolize mourning. In verse 31: It is not clear why the king holds Elisha responsible for the siege, but it seems to be a classic case of blaming the messenger for the message. The Lord sent the trouble (v.33) and Elisha is the Lord's messenger. In verse 33: The king maybe asking why he should hope in the Lord any longer or what more (punishment) he cane expect from the Lord if he kills Elisha. In 7.1: Compare 6.25. Elisha predicts that the availability of food will dramatically increase and hence the prices be drastically reduced within a day. In verse 2: On whose hand the king leaned was a title for a special assistant to the king. Comments or Questions..

Reading for December 20th

 Read 2 Kings 6.11-23. In verse 12: The Aramean officer tells his king that Elisha knows even the most intimate words spoken by the king in his bedchamber. Though this is certainly an exaggeration, it is quite disconcerting to the king. In verses 13-14; The story stresses Elisha's importance since he is the reason for an invasion by the  Arameans. In verse 17: This verse vividly illustrates the title "the Lord of hosts" (Yahweh "sebaoth"), since the Lord controls both earthly and heavenly armies (see 2.11). In verse 21: Father is a term of respect for a superior. Thus, in this story the king was subject to the prophet. Comments or Questions..

Reading for December 19th

 Read 2 Kings 6.1-10. In 6.1-23: More wonders of Elisha. In verses 1-7: This story, in which Elisha makes an ax head float, is set near the Jordan River where trees grow because of the abundance of water. In verses 8-10: Elisha's strategic importance for the Israelites is invaluable, since he is able to warn them of impending actions of their enemies, the Arameans, (Syria). Comments or Questions.. 

Reading for December 18th

Read 2 Kings 5.1-27. In 5.1-27: The healing of Naaman.  The story presupposes a time when Aram (Syria) dominates Israel. This was the case during the Jehu dynasty (see 10.32) not during Omri dynasty where this story is set, according to its current placement in 2 Kings. However, neither the king of Aram nor the king of Israel (v. 5) is named. Leprosy is a broad term for some skin diseases. It was greatly feared because it was regarded as incurable, disfiguring, fatal, and highly contagious. In verse 3: The prophet is later identified as Elisha. The story shows how his fame reached beyond the borders of Israel. In verse 5: A talent could weigh from 45 to 130 pounds. A shekel was probably less than half an ounce. In verse 13: Father is a title of respect here and does not indicate any blood relationship. In verse 15: Naaman's statement is very similar to Israel's confession of faith (Deut 6.4). In verse 17: The idea behind Naaman's request for two mule loads of earth was the the Lord (Yahweh) could only be worshipped on Israelite soil. In verse 18: Rimmon ("pomegranate') is a mocking distortion of Ramman, a tittle for the Syrian god Hadad. Naaman continues to worship the deity of his native land only because he is forced to do so; he no longer believes in Hadad. In verses 19b-27: This episode shows the danger of trying to deceive a prophet. Comments or Questions.. 

Reading for December 17th

 Read 2 Kings 4.38-44. In 38-41: This story is similar to the one in 2.19-22. In verses 42-44: Compare the New testament stories of Jesus' multiplication of the loaves (Mt 14.13-21; 15.32-38; and their parallels in the other Gospels). Comments or Questions..

Reading for December 16th

 Read 2 Kings 4.8-37. This story is also similar to the one about Elijah in 1 Kings 17.17-24, which it has influenced (see 1 Kings 17). Mount Carmel (v. 25) was a holy site and the location of Elijah's victory in 1 Kings 18. It has apparently become Elisha's residence. Gehazi, Elisha's servant, is mentioned here (v. 25), without introduction, for the first time. as in 1 Kings 17, Elisha's resuscitation of the boy involves contactual magic (v.34), though the miracle is clearly seen as the Lord's doing (v.33). The boy's sneezing (v. 35) is a sign of life. Comments or Questions..

Reading for December 15th

 Read 2 Kings 4.1-7. In 4.1-44: Elisha's wonders. In verses 1-7: This story is similar to the one about Elijah in 1 Kings 17.8-16. The sale of oneself or one's family members to pay debts was permitted on a temporary basis by Israelite law (Lev 25.39-42: Deut 15.1-17). Comments or Questions..

Reading for December 14th

 Read 2 Kings 3.21-27. In verse 22: The red color of the water is appropriate to Edom, which comes from the word for red and which was know for its red sandstone (see Gen 25.25, 30). In verse 27: Child sacrifice was practiced in the ancient Near East. Here the king of Moab sacrifices his son to Chemosh, Moab's god. It is not clear what is meant by great wrath came upon Israel.  Perhaps it means that the Israelites became afraid when they witnessed this desperate act, though the most natural interpretation would seem to be that Chemosh's wrath was directed against Israel in some form. Comments or Questions..

Reading for December 13th

 Read 2 Kings 3.13-20. In verse 13: What have I do with you? means "We have nothing in common", Elisha wants nothing to do with the king of Israel. Jehoram's father was Ahab and his mother Jezebel, worshippers of Baal and Asherah (1 Kings 18.19). In verse 15: Music was used to induce the prophets ecstatic experience in which he would give his oracle (compare 1 Sam 10.5, 9-13). In verse 19: The measures described in this verse would ruin a piece of land for agriculture. In verse 20: The morning offering or oblation was made at dawn. 1 Kings 18.29 refers to the second oblation at about 3 p.m. The practice of two oblations may have begun in the Exile or later. This is an indication that this story was written at a later date. Comments or Questions..

Reading for December 12th

 Read 2 Kings 3.1-12. In 3.1-27: The independence of Moab. In verse 1: The information here is about the beginning of Jehoram's reign disagrees with that of 1.17. The two verses maybe based on two distinct chronologies. In verse 2: A pillar was often used, much as an idol would be, as a symbol for god in worship. In verse 3: The sin of Jeroboam was the two shrines at Dan and Bethel (1 Kings 12.25-33). In verse 4: Moab was the country across the Dead Sea from Israel. the lambs and wool that King Mesha sent to Israel were the yearly payment of tribute of a subject state to its overlord. In verse 8: Edom was east of Judah and south of Moab. It was apparently controlled at this time by Judah. Jehoram plans to attack Moab from the south. In verse 11: As in 1 Kings 22.7, it is the righteous King Jehoshaphat of Judah who asks for a prophet of the Lord. To inquire is a technical term for divination or seeking an oracle from god. Elisha is here recognized as Elijah's servant who used to pour water on his hands. Comments or Questions..

Reading for December 11th

 Read 2 Kings 2.13-25. In 2.13-25: Elisha as Elijah's successor. The stories here show that Elisha inherited Elijah's power as a man of God. In verses 13-14: Elisha picked up the mantle of Elijah which was a symbol of his prophetic power (1.8; Zech 13.4). He then struck the water of the Jordan with it and parted it just as Elijah had done (2.8) and much as Joshua did when he succeeded Moses (Ex 14.21-22; Josh 3.13-17). In verse 15: The company of prophets (see comment on 2.3)) recognize Elisha as Elijah's successor. In verses 16-18: Elisha knows that Elijah has been taken up and will not be found, but he acquiesces to a search at the insistence of the other prophets. In verses 19-22: Elisha's miraculous purification of the spring also shows that he has the power of Elijah. This story offers a etiological explanation for the renowned spring at Jericho that is still active today. In verse 23-25: This legend was preserved not for its high ethical quality but to show the power now vested in Elisha and how to teach that one should have respect for prophets. Comments or Questions..

Reading for December 10th

 Read 2 Kings 2.1-12. In 2.1-12: The translation of Elijah. The stories in this chapter fall outside of the standard wording that marks the beginning and ending of the reigns of the kings called regnal formulas (1.17-18; 3.1), which may indicate that they, along with other stories about the prophets, are later additions to the deuteronomistic History. In verse 1: The only other person in the Bible who was taken up to heaven without dying was Enoch (Gen 5.24). In verse 3: The company of prophets, literally "the sons of the prophets," were followers of prophets, perhaps even a guild or school of prophets. They were also aware, perhaps through prophetic agency, that the Lord will take Elijah away. In verse 8: Elijah's mantle is a symbol of his power as a prophet (see 1.8; Zech 13.4), which Elisha will inherit (2.13). His division of the Jordan here is reminiscent of Moses' division of the Red Sea (Ex 14.21-22) and of Joshua's division of the Jordan (Josh 3.13-17). In verse 9: Double share does not mean twice as much as Elijah but the portion of the first born son (Deut 21.17), or two-thirds. In verse 12; Elisha calls Elijah his father out of respect for his teacher, not because there is a blood relationship between them. The chariots of Israel and its horsemen may allude to the image of the Lord as commander of the heavenly armies ("Yahweh sebaoth," "the Lord of host"; see 6.17). Comments or Questions.. 

Reading for December 9th

 Read 2 Kings 1.1-18. In 1.1-18: The death of Ahaziah. In verse 1: This verse anticipates the story in 3.4-27 and may be out of place here. In verse 2: This lattice was decorative, but also functional in the sense of admitting light and air while providing some privacy. It was not strong enough to keep a person from falling, as the story shows. Ahaziah sent messengers to inquire, a technical term for divination. Baalzebub, meaning "lord of the fly," is a deliberate mocking distortion of the name Baal-zebul, "Baal the prince." In verse 3: The Hebrew word for angel also means messenger. In verse 8: A hairy man, literally "a man of hair," may refer to a course garment that was the mantle of the prophets (Zech 13.4). In verses 10, 12: The fire of God from heaven was probably lightning. Comments or Question..

Reading for December 8th

 Read Luke 24.36-53. In 24.36-53: The messiah's final appearance, commission, and departure. In verses 36-37: Luke's story emphasizes both the awesome wonder of Jesus' appearance and the physical reality of his resurrected body (flesh and bones, see 20.34-36). In verse 41; Disbelieving for joy and wondering is more like Mary's faith than Zechariah's doubt at the beginning of the story (1.18-20, 28-28). In verses 42-43: Broiled fish are also mentioned in Jn 21.4-14, and Jesus' witnesses recall eating with him in Acts 10.41. In verses 44-45: The law of Moses, the prophets, and the psalms is very inclusive catalog in a time probably before Israel's scriptures were gathered in a single book. In verses 46-48: This saying of Jesus is not literally written in any surviving version of Israel's scriptures. This is the testimony from the scriptures his witnesses are sent to make. In verses 49-52: The promise of the Father is the gift of the Holy Spirit at Pentecost to be awaited in Jerusalem (Acts 1.4, 8; 2.33). In verse 53: The temple remains a crucial center for divine activity (1.9; 2.27, 37, 46; 20.1; Acts 3.1; 4.1; 6.13). Comments or Questions..

Reading for December 7th

 Read Luke 24.13-35. In 23.13-35: The way to Emmaus. The story is a masterpiece. recalling Luke's whole narrative, this story gives the reader insight into events the participants in the drama only later see. In verses 14-16: They discuss all these things that had happened, bit again not even Jesus' disciples on the Journey (9.51-56) can "see" or understand (18.31-34). Their eyes were kept from recognizing him, because God has not yet revealed the risen messiah. In verses 19-20: The disciples' question again prompts a witness to the meaning of what has happened ("What things ... the things about Jesus ..."; see Acts 2.12;4.7). On Jesus as a prophet, see Luke 7.11-17. In verse 21: Their hoe echoes earlier voices in the story (2.22, 38; 23-51). The third day was anticipated in 9.22; 24.7. In verse 23: The vision of angels must refer to the two men in 24.4. In verses 25-27: To be foolish and slow of heart appears to be forgivable ignorance (3.15), compared with hardness of heart (Acts 28.26-28). The truth to be known lies in the interpretation of all the scriptures as attesting the necessity of the suffering of the Messiah (see 24.32, 44; Acts 2.23-32; 4.23-31). In verse 30: The phrasing (he took bread, blessed, and broke it, and gave it) recalls the last supper (22.19). Inverse 31: This "remembrance" is a revelation of Jesus' presence(22.19;24.35). In verses 33-34: The eleven remaining apostles 9Acts 1.12-16) have not received Jesus' instruction.  Comments or Questions..

Reading for December 6th

 Read Luke 24.1-12. 3: (Mk 16; Mt 28): Divine vindication and exaltation of Jesus the messiah. In Verses 1-12: (Mk 16.1-8; Mt 28.1-8): The empty tomb. In verse 4: The two men in dazzling clothes (see also 9.29) will later be identified as angels (24.23). In verses 5-9: Fear and homage express the women's awareness of divine messengers (1.12; 2.9)). The reproof for misunderstanding will be repeated (24.25, 38, 44, 46). To understand God's ways, Israel is often called to remember (see Deut 7.18; 8.18; 24.9; 32.7); now Jesus' predictions of the Son of Man's death and resurrection (see especially 9.22, 43-45; 12.50; 13.33; 18.31-34) are to be recalled. In verses 10-12: The witness of the women (see 8.1-3) is again emphasized in vv. 22-24 as well as the disbelief by the apostles, including Peter. Comments or Questions..

Reading for December 5th

 Read Luke 23.50-56. In verses 50-52: Otherwise unknown, Joseph of Arimathea is another Israelite who observed God's law (good and righteous) and hoped in God's promises (see Simeon and Anna in Lk 2.25-26, 37-38). In verse 54: The day of Preparation for the day of rest (25.56) was literally "shining forth," perhaps as the sabbath candles were being lit at evening. In verse 56: Spices and ointments were administered to the dead (24.1; Jn 12.7; 19.40). Comments or Questions..

Reading for December 4th

 Read Luke 23.26-49. In verse 26: Simon is otherwise unknown (see also Mk 15.21; Mt 27.32). In verses 27-28: Jesus' death is clearly not the desire of a great number of the people or the faithful women (vv. 35, 48-49, 55). In Verses 28-31: As in 19.41-44, only Luke relates Jesus' dire prophetic oracle echoing Jeremiah's call to the "mourning women" to raise a dirge over Jerusalem (Jer 9.17-22). The cries to the mountains and the hills recall the destruction oracle of Hos 10.8. On the ominous image of the green and dry wood, see Ezk 20.47. In verse 34: The conviction that Israel and its rulers acted in "ignorance" will be crucial to the preaching of repentance in Acts 3.17. In verses 35-38: In echoes of Isa 42.1, Luke links the royal titles Messiah of God and King of the Jews with Jesus' identity as the servant who suffers as the chosen one (9.35; Acts 3.13, 26; 4.27, 30; 8.30-35). In verse 43: Paradise is a biblical image of the garden of bliss (2 Cor 12.4; Rev 2.7). In verses 44-45: The darkness at midday and the tearing of the curtain of the temple separating the holy precincts (Ex 26.31-35, 37; 38.18) are cosmic signs, open to many interpretations (see Mk 15.37-38; Heb 9.6-28). In verse 46: Only Luke reports Jesus' dying words as the resignation of his spirit (see 3.22; 4.1; Acts 1.8; Ps 31.5), and "he expired" (lit. in Greek). In verse 47:When the centurion declares Jesus innocent (see Mk 15.39; Mt 27.54: "God's Son"), the word could also be translated "righteous." According to Jewish traditions, this death was more than a miscarriage of Roman justice because of God's care for the righteous (Wis 2-3). In verses 48-49: On the anguished beating their breasts of the crowds and the women, see 23.27-31. Comments or Questions..

Reading for December 3rd

 Read Luke 23.1-25. In verses 1-2: Pilate was the Roman governor who came to Jerusalem during Passover to keep the peace (see 1.31; Acts 4.27). In verse 3: Pilate focuses on the title King of the Jews, which only the Roman Senate could award. Jesus again interprets the accusation as a testimony to its truth (see 22.71). In verse 5: The charge that he stirs up the people implies insurrection and implicates the people who have defended Jesus from the crowds of Temple officials (see 19.47; 20.1, 6, 26; 21.38; 22.2, 52). In verses 6-7: Herod Antipas (3.1, 19-20; 9.7-9; 13.31) sought his father's appointment as King of the Jews, but the Romans only made him tetrarch of Galilee and Perea. In verses 11-12: Only Luke tells this cruel story with Herod himself participating in royal mockery and thus becoming friends with Pilate (23.15). In verses 13-14: Pilate's reputation for violent disrespect for Jewish customs (13.1; Josephus, The Jewish War 2.172-177) may suggest Luke thought he was taunting the chief priests, the leaders, and the people, accusing them of false charges as if they were the ones perverting the people. Like Peter (22.54-62), "the people" who protected Jesus (see 19.47-48) are now at risk themselves. They only add to Jesus' danger by being associated with him and will deny him three times (see 23.22-23, 27). In (17) and verses 18-19: The story of Barabbas is told in detail in Mark 15.6-15 and Mt 27.15-23, and later copies added v. 17 to make Luke's account complete. In verse 25: Compared with Mark 15.15 and Mt 27.26, Luke's account emphasizes Pilate's responsibility for releasing one convicted or insurrection and murder, further violating Roman law by executing Jesus whom he had declared innocent three times (23.22). The phrase as they wished sharpens the question of whose will is being done in this execution (see vv. 27-28). Comments or Questions..

Reading for December 2nd

 Read Luke 22.54-71. In verses 54-55:The high priest's house was a palace or official residence. Unlike Judas, Peter is not an active conspirator, but following at a distance (at his peril: 22.33), he seeks to reman unidentified. In verse 59: His speech or garb probably revealed Peter's Galilean origin. In verses 61-62: Peter's grief as he remembered (22.34) is a display or repentance for unintended complicity in evil. In verses 63-64: Brutal hazing of prisoners often preceded official interrogation. In verses 66-71: The Jewish court focuses on the titles Messiah and Son of God, royal ones (4.41; 23.35-38; 23.2) which only God could award. Jesus warns of the divine judgment (seated at the right hand of the power of God) of the Son of Man (21.36) and declares his accusers' words and deeds bear witness to his true identity, probably by fulfilling the scriptures about opposing the messiah of God (Acts 4.25-28). Comments or Questions..

Reading for December 1st

 Read Luke 22.39-53. In verse 39: Gethsemane (see Mk 14.32; Mt 26.36) is a place on the Mount of Olives, opposite Jerusalem. In verses 40-42: The prayer to avert the time of trial (see 11.4) is now replaced by obedience to the will of the father (11.2) as the cup of divine purpose and passion, even wrath (Isa 51.17, 22; Jer 25.15, 17, 28; 49.12; Ps 11.6; 75.8; Ezek 23.31-33; Hab 2.16), cannot be evaded this time of trial (see 4.10). These verses depict Jesus sweating profusely in athletic struggle (Gk., "agonia"), not mere mental anguish. In verses 47-48: Judas intent on capturing Jesus (see 22.4, 52). The Son of Man is the heavenly judge, who is betrayed at great peril (12.8-10; 21.27, 36; 22.22; Dan 7.13). In verses 49-51: On the sword, see 22.36-38. Only Luke repots that Jesus healed the high priest's slave (see Mt 26.47-52; Mk 14.43-52). In verse 53: The power of darkness is the dominion of evil (22.3) in which darkness reigns rather than light (1.79; Acts 26.18). Comments or Questions..

Reading for November 30th

 Read Luke 22.24-38. In verse 24: The foolish argument about who is the greatest which began in 9.46 again prompts teaching. In verse 30: In Israel's past, Moses appointed judges (Ex 18), rulers who led tribal Israel (see Judges). The twelve apostles will be assigned thrones of judgement over Israel's tribes in Jesus' reign (9.1;  Acts 1.17; Rev 7.4-8). In verses 31-34: Satan tests Israel's newly appointed rulers, you have turned back anticipates Peter's repentance (22.61-62). In verses 35-38: Only Luke tells this story about the word, depicting Jesus' unusual need for equipment (contrast 10.4) for scriptural reasons. Two swords are enough to justify charges of lawless behavior against Jesus and thus fulfill the prophecy of Isa 53.12 (see 23.39-41). Comments or Questions..

Reading for November 29th

 Read Luke 22.7-23. In verse 7: Passover (Mt 26.1-5; Mark 14.1-2; Jn 11.55) was a significant occasion because of the crowds in the city and because the feast symbolized Israel's freedom from oppression (Ex 12.1-20; Deut 16.1-8; Lev 23.5-6). In verses 8-13: Jesus again sent two disciples with advance notice of what they would find (19.29-32). In verse 15: Jesus' language, I have eagerly desired, echoes the determination he showed in setting his face to go to Jerusalem (9.53: 12.49-50;13.33). In verses 17-18: Only Luke reports more than one cup (see also v. 20), consistent with Passover practice. The taking, blessing/giving thanks, breaking, and giving of the bread also reflects Jewish practice (see 24.30). In verses 19-20: To declare Jesus' body given for (lit., on behalf of ) you and his blood poured out for you is to use the language of sacrifice, deeply reminiscent of the Passover (Ex 12.13-27) and the blood of the covenant God first made with Israel (Ex 24.8). The new covenant is promised in Jer 31.31. In verse 22: The suffering of the Son of man is again determined in accord with God's plan (9.22, 44; 18.31; 24.7; see Acts 2.23; 10.42; 17.31), while the betrayer is held responsible for his action (22.48; see Acts 1.16). Comments or Questions..

Reading for November 28th

 Read Luke 22.1-6. In 22.1-23.56: (Mk 14-15; Mt26-27): The tragic death of Jesus. In 22.1-2: These verses provide a transition into Luke's dramatic narrative of Jesus' betrayal, trial, death, and resurrection. Unleavened Bread recalls the flight from Egypt, setting faithful Israelites apart (Ex 12.1-20). Luke alerts the reader to observe the differing roles played out in the story of struggle and death that follows. Those who were looking for a way to put Jesus to death also were afraid of the people. How did various disciples behave? What roles did the rulers play? And finally, how was God's will accomplished? (see the interpretation of these events in the sermons in Acts (2.22-36; 4.24-28; 1036-41; 13.27-31). In verses 3-6: Satan (see 10.18) or "the devil" (4.1-13) finds an active conspirator in Judas (he went away ... conferred, ... consented and began to look for an opportunity), one of the twelve (6.13; 22.29-20). Comments or Questions..

Reading for November 27th

 Read Luke 21.29-38. In Luke, these words mark the end of Jesus' teaching in the temple which began in 19.28. Only Luke uses the parable to emphasize that the kingdom of God is near (see 17.20-21). In verses 34-36: That day is the judgment day for all on ... the  whole earth., with the Son of Man as judge (Dan 7). In verse 38: Note again the loyalty of all people (see 19.47-48). Comments or Questions..

Reading for November 26th

 Read Luke 21.5-28. In 21.5-28: Dire warnings at the Temple. In verse 5: The temple is a crucial place for teaching (2.46; 19.47; 20.1; 22.53; Acts 21.27-22.29). Jesus' words throughout this chapter, closely paralleled in Mk 13and Mt 24, recall Jeremiah's fire oracles about the first Temple prior to its destruction (Jer 7.1-15; 23.11). In verse 8: The Jewish historian Josephus tells of prophets, including one named Jesus who used Jeremiah's words during the Roman siege (War 6.271-275; 285-315; 442). In verse 9: The destruction must take place first before the end because God's will for the whole world (see 21.24). In verse 11: The destruction is depicted on a cosmic scale in the tradition of Jewish apocalyptic (Isa 24-27; Rev 6). In verses 12-19: As in 12.11-12, Jesus predicts what later happens in Acts to the apostles on trial before kings and governors (see also acts 9.15-16; to suffer for the sake of my name). In verse 13: The opportunity to testify (Gk., "marturion") many be a faithful "witness" unto death (22.15; 26.16). In verse 19: Endurance is a mark of faithfulness (8.15; 22.8-30). In verses 20-24: Jesus' words are filled with scriptural phrases from the first destruction, now direct toward the impending Roman siege (see also 13.34-35; 19.41-44). In verse 22: The days of vengeance is a scriptural phrase for God's wrath (Hos 9.7; Deut 32.35; Jer 46.10; 50.31). In verse 24: The Gentiles or non Jewish nations are God's instruments of judgment, as in the Greek version of Zech 12.3: "I will make Jerusalem to be a to be trodden down by all the Gentiles" (see Rev 11.2), but they will not dominate forever (Deut 32.26-27; Isa 45-47). In verses 25-28: The cosmic signs of the end of the world reflect the vision of the Son of Man in Daniel 7. In verse 28: The faithful continue to hope to see the redemption of Jerusalem (2.38). Comments or Questions..

Reading for November 25th

Read Luke 20.27-21.4: These disputes with the Sadducees with support from the scribes (v. 39) anticipate divisions between the Sadducees and the Pharisees concerning the resurrection in Acts 23.6-10; 24.15-21; 26.4-8. In verses 27-33: The case is clearly intended to ridicule belief in the resurrection. In verse 28: The obligation to marry a brother's widow is called levirate marriage (Deut 25.5-10; Gen 38.8; Ruth 3-4). In verses 34-36 This is one of the more complete New Testament statements about the altered bodily state of resurrection (see 1 Cor 15.35-57). In verses 37-38: Jesus is making an interpretive argument for the resurrection on the basis of God's word from the burning bush in Ex 3.6. In verses 41-44: Jesus pursues another interpretive argument, now on Ps 110, The appeal to Ps 110 will be taken further as testimony to the resurrection in Acts 2.29-36. "Son of David" is a crucial royal title in Luke ( 1.27, 32, 69; 2.4, 11; 6.3; 18.38-39) and in Acts (2.25-36). In verses 35-47: Jesus responds to several attempts (19.47-20.40) to entrap him in the presence of the people with a prophetic oracle denouncing the scribes (see Mt 23). In 21.1-4: The widow example is again an example of faith (2.36-38; Acts 6.1-2), displaying a generosity from her poverty that warns the rich against false security (see 16.1-31). Comments or Questions..

Reading for November 24th

 Read Luke 20.20-26. This is the first mention of the Roman governor (see 23.1-25, especially 23.2 on "taxes to the emperor"). In verse 21: To show deference would mean to allow political influence to prevail over truth. In verse 22: Lawful means in accord with God's law as interpreted by Israel's teachers. In verse 25: Jesus' answer still leaves them with the question of whether all things belong to God (Ps 24.1; see Acts 4.19; 5.29). In verse 26: The presence of the people is again the context for this attempted trap. Comments or Questions..

Reading for November 23rd

 Read Luke 20.1-19. In 20.1-21.4: Conflicts while teaching in the Temple. In verses 1-2: This story follows the standard debate among Jewish interpreters, and the question of authority calls for the scriptural answers Luke has provided all along. In verses 3-4: In Luke's account (3.21-22), Jesus' baptism by John was emphatically from heaven. In verses 5-8: Their refusal to reply displays fear of the people and relieves Jesus from continuing debate. In verses 9-19: The vineyard and the tenants. This harsh parable has been misused by gentile Christians to justify violence against Jews. In verse 9: Isa 5.1-7 depicts Jerusalem as God's vineyard, under threat. In verses 13-15; To kill a beloved son is to provoke wrath (see Acts 2.37). In verse 17: This is another reference to Ps 118 (see 19.38). In verse 19: Jesus' parable against them is no more severe than many prophetic judgments against God's people, but they are alarming to any group tempted to think they are entitled or self-righteous (Rom 11.13-36). Note again their fear of the people (20.6). Comments or Questions..

Reading for November 22nd

 Read Luke 19.41-48. In verses 41-44: These verses offer a graphic description of siege warfare in a prophetic declaration filled with Jeremiah's words predicting Jerusalem's first destruction by the neo-Babylonian empire (Jer 6.6-21; 8.18-21; 15.5; 23.38-40). In verse 44: The time of your visitation from God occurred when God's king Jesus arrived (1.68; 7.16). In verses 45-46: The elimination from the temple of those who were selling was a prophetic hope (Zech 14.21), so that it could be restored as a house of prayer (Isa 56.7). In verses 47-48: Luke emphasizes the increasing official hostility to Jesus and the loyalty of all the people throughout chs. 20-22. These chapters parallel Mk 12-14 closely. Comments or Questions..

Reading for November 21st

 JESUS' VISITATION IN JERUSALEM

In 19.28-21.38; Jesus' entry into Jerusalem marks a major new phase in the story (see 9.51).

Read 19.28-40. In 19.28-40: The royal procession. Jesus' entry into Jerusalem is recounted in all four gospels as an enactment of the royal entry of Zech 9.9. In verse 29: These towns are close to Jerusalem. In verses 31-34: "The Lord needs it" is language of military or royal requisition. In verse 37: The whole multitude of the disciples is no mere crowd, those who have seen (10.23). Their praise of God resounds with the angels, shepherds, and faithful in Israel (2.13, 20; 18.43). In verse 38; The citation of Ps 118: was anticipated in 13.35, and Luke specifically identifies "the one who comes" as the king. In verse 39: Luke is careful to emphasize that some Pharisees, not all, sought to deter Jesus (see Acts 15.5). In verse 40: This verse can be translated as the stones will shout, a prophetic warning about stones in a destruction (41-44; 21.6). Comments or Questions..

Reading for November 20th

Read Luke 19.11-27. In verse 11: The approach to Jerusalem anticipates a crisis in Jesus' royal role (see 19.27-47). In verse 13: The pound is not a large amount, perhaps $20, but these funds were entrusted to the servants. In verses 14, 27: The animosity of the citizens and their eventual punishment are recounted only in Luke's version of the story (see Mk 13.3; Mat 25.14-30; but see also Lk 20.19). In verse 22: On the harsh master, see 17.7-10. These images fit the way many oriental rulers and master behaved (20.16). Will God do the same (Acts 2.36-39)? Comments or Questions.. 

Reading for November 19th

Read Luke  19.1-10. In verses 2-3: Zacchaeus is both a tax collector, to whom the Pharisees objected (see 15.1-2), and rich. The wealthy were at a disadvantage according to Jesus (18.24-25). his being short is only significant because he took unusual measures displaying faith (see also 7.36-50; 8.43-48). In verse 8; His actions are free, non defensive, and exceeding even what the law required (Lev 5.16; Num 5.7; Ex 22.1). In verse 9: A son of Abraham is an heir to the promise (3.8; 13.16 (daughter); Gal 3.29). Comments or Questions..

Reading for November 18th

 Read Luke 18.28-43. In verses 28-30: This section closely parallels Mk 10.23-31 and Mt 19.23-30 and recalls the sacrifices called for in 9.57-62. In verses 31-34: In close parallel with Mk 10.32-34 and Mt 20.17-19, Luke stresses the fulfillment of everything that is written about the Son of Man by the prophets (see Acts 8.30-35;  Isa 53). The Gentiles are non-Jews (Acts 4.25-26). In verse 34: This complex sentence states their lack of understanding from three perspectives (see "ignorance" in Acts 3.17-18). In verses 35-43: The blind man twice acclaims Jesus as Son of David, which is clearly a royal title, and Jesus fulfills the role for which he was anointed, giving sight to the blind (see 4.18 citing Isa 61.1 and 7.22 alluding to Isa 35.5). Comments or Questions..

Reading for November 17th

 Read Luke 18.9-27. In verses 9-43: Contempt for others accompanies self-righteousness. In verse 12: The Pharisee has exceeded the requirements of the law in tithing (Deut 14.22-23). In verse 14: To be justified is to be declared righteous by God rather than by self (18.9; 10.29; see Rom3.21-26). In verse 18: The ruler's question and its sequel comment (v. 21) are similar to the "lawyer's" in 10.25-37. In verse 19: God's goodness stands apart in the scriptures (Ps 34.8; 106.1; 118.29; 1 Chr 16.34). In verse 20: The commandments define what is good in obedience to God's will (10.27- 28; Deut 30.15-20). In verse 22: The pun on what the rich lack is their ability to leave what they have to follow in obedience. In verse 27: Luke again states that "nothing is impossible with God" ( 1.37). Comments or Questions..

Reading for November 16th

 Read Luke 18.1-8. In verse 3: God has a special concern for justice for the widow (Deut 10.18; 24.17; 27.19; Ps 68.5). In verses 4-6: The unjust judge fails in the standards of the law both with regard to fear of God and human respect. In verse 7: God's care for his chosen ones is stated in terms of a traditional Jewish argument from contrast, "so much the more." In verse 8: Perseverance in prayer will be needed until the end when the Son of Man comes (Dan 7.13; Lk 17.24, 30). Comments or Questions..

Reading for November 15th

 Read Luke 17.20-37. In verses 20-21: The Pharisees were known more for preparing for God's reign through obedience to the law than speculations about signs of the end. Jesus' statement about the kingdom being among you fits their view of the closeness of the law (Deut 30.11-14), but now it is the messiah who is among them. In verses 22-37: The days of the Son of Man are the time of the last judgment of Dan 7, when the righteous will be vindicated (see also 21.27-28). In verses 26-30: Noah and Lot were known to have lived in times of great iniquity, bringing the judgement of God on earth (Gen 6, 18-19; see also Lk 10.12). In verse 32: Lot's wife "looked back" and was destroyed (9.62; Gen 19.26). In verse 37: the vultures (Lev 11.13) gathering over a corpse are visible (17.22), grim sign of destruction when repentance is no longer possible. Comments or Questions..

Reading for November 14th

 Read Luke 17.11-19. In 17.11-19.27: Jesus approaches Jerusalem. In verse 11: Luke again focuses again on the journey to Jerusalem (9.51;13.31-35; 19.28). In verses 12-14: The lepers kept their distance as the law required (Lev 13.45-46) and also obediently sought approval by being cleansed of impurity by the priests. In verses 16-18: Luke again emphasizes the thanks giving to God of the Samaritan (10.33) as a foreigner (see 4.27; 8.39-40). In verse 19: All the lepers were "made clean" or "healed" (vv. 14-15), but the faith that has made him well (lit., "saved") is the blessing of seeing (15: 10.23). Comments or Questions..

Reading for November 13th

 Read Luke 17.1-10. In verse 1: Jesus' teaching is almost entirely directed to his disciples from this point until he arrives in Jerusalem (19.28). In verse 2; The little ones are Jesus' followers (see Mk 9.42; Mt 18.21-22). In verse 6; The mulberry tree was known for its spreading root system. In verse 10; Jewish wisdom agreed: "If you have achieved much in the law, claim not merit for yourself; for this purpose you were created. Comments or Questions..

Reading for November 12th

 Read Luke 16.19-31. This story amplifies the reversal of values where "what is prized by human beings is an abomination in the sight of God" (v. 15). In verses 22-23: The poor man is given a name Lazarus, and is accorded the highest dignity of a child of Abraham (3.8; see Gen 15.15; 47.30; Deut 31.16), which will place him at the head of the table with Abraham for the great feast (13.28-29). Hades is the lower (he looked up) realm of the dead (10.15). In verses 29-31: See also Jesus' commendation of Moses and the prophets after the resurrection (24.27, 32, 44-45). Comments or Questions..

Reading for November 11th

 Read Luke 16.10-18. These verses indicate a diverse collection of sayings (see Mt 6.24; 11.12-13; 5.18; 19.9), which Luke uses to emphasize Jesus' radical message concerning wealth (vv. 13-14), self-justification (vv. 16-18). In verses 14-15: The Pharisees are treated as Jesus' adversaries at  this point in the story (see also 18.9-14, but contrast Acts 15.5; 23.6-10). In verse 16: The contrast between the eras of the law and the prophets and the proclaimed kingdom of God again magnifies John's role (7.28) but also stresses the "constraint" or force on all to enter the kingdom. Jesus' purposeful mission confronts all with the force of God's rule. Comments or Questions..

Reading for November 10th

 Read Luke 16.1-9. In 16.1-31: The dangers of wealth. In verses 1-9: Jesus' parable again draws on an immoral example (see 15.11-23; 18.1-8). In verses 1-7; Charged with squandering his master's property, the manager uses his authority once more to his own advantage by discounting his master's debtors. In verses 8-9: The master's commendation of the shrewdness of the dishonest manager is ironic or bitter, like the final verdict on those who make friends by dishonest wealth (16.11; 6.24-26). Comments or Questions..

Reading for November 9th

 Read Luke 15.11-32. In 15.11-32: The parable of the prodigal son. This is one of the most famous stories in the bible. Like the stories of the lost sheep and coin, this is not a morality lesson, but a witness to the extravagant love of a father. In verse 12: Giving children their share of the property before death was regarded as imprudent (Sir 33.19-23). In verse 15: Pigs were especially shameful and unclean (Lev 11.7-8). In verses 17-19, 21: Was the son genuinely contrite ("I am no longer worthy") or merely desperate (see 16.3; 18.4)? The father's ignores his practiced speech anyway. In verse 20: The father's compassion is the heart of the story, explaining his imprudent behavior in the presence of the slaves. In verse 24: The celebration when the lost is found is the the same in heaven (15.7, 10, 32), which is exactly the complaint against Jesus' table fellowship by those who scrupulously defend the moral order (15.1-2, 29-30). In verses 25-32: The angry complaints of the older son hold the high ground of law and order, but lack the father's love. The father has not deprived of any rights or love (v. 31). Comments or Questions..

Reading for November 8th

 Read Luke 15.1-10. In 15.1-31: Love for the lost. In verses 1-2: The discussions about table fellowship of ch. 14 continue with the complaint of the Pharisees and the scribes about Jesus eating with sinners, that is, those who are not properly observant (see 5.30-32; 7.34, 39). In Luke's narrative, the three parables that follow respond to this criticism with God's profound compassion for the lost. In verses 3-10: The stories of the lost sheep and the lost coin follow virtually the same  outline (compare Mt 18.12-14): Which one/woman ... having a a hundred sheep/ten coins, losing on ... does not leave/light, sweep, search ... until he/she finds it? And when he/she has found it ... he/she calls friends and neighbors saying, "rejoice with me for I have found my sheep/coin." Just so I tell you. The concern for the lost exceeds prudent wisdom (for example, leaving the ninety-nine in the wilderness), and the joy in heaven is also extravagant. Comments or Questions..

Reading for November 7th

 Read Luke 14.25-35. In 14.25-35: Counting the cost. This section presents three severe arguments, with illustrations, pressing to a conclusion for repentance from all who hear (v. 35b). In verses 26, 27, 33: Whoever does not ... cannot be my disciple. Ex 32.25-29 and Deut 33.8-9 provide precedents from Israel's holy war traditions. Early Christian interpreters struggled with this passage, arguing against those who sought martyrdom, but recognizing that following Jesus could cost them their families, lives, and possessions. In 35b: See also 8.8, 10, 18. Comments or Questions..

Reading for November 6th

 DINNER DISCOURCES

In 14.1-35: Dinner conversations were famous teaching settings in the Greek and Jewish worlds. In Jewish and Christian tradition, the banquet becomes a symbol for who is chosen or invited to the heavenly feast. Dinner discussions recur throughout this larger section (see 15.1; 17.10) until Jesus' journey to Jerusalem explicitly resumes in 17.11. 

Read Luke 14.1-24. In verses 1.-6: The meal with a Pharisee is again a setting for dispute (7.36-50; 11.37-54) about the law. In verse 2: Dropsy is a condition of edema or retention of bodily fluids, which was perceived as defiling (see also 8.43-48). In verse 5: Even the most strict interpretations of Deut 22.4 would allow sabbath violations for the welfare of a child (see 13.16). In verses 9-10: Jesus' words reflect the traditional wisdom of Prov 25.6-7. In verse 11: Jesus places the exaltation and humbling in the context of his teaching (see 6.20-36). In verses 12-14, 21b-24: Jesus' inclusion of the crippled, the lame, and the blind challenges the purity code of Lev 21.17-23 in light of the judgment standards of the kingdom at the resurrection of the righteous (see also 6.23, 35, 37-38). In verses 23-24: Jesus' mission continues to provoke a divided response in Israel (2.34; 3.8; Acts 13.46; 18.6; 28.23-28). Comments or Questions..

Reading for November 5th

 Read Luke 13.31-35. In 13.31-35: Jesus' lament for Jerusalem. This prophetic word is shared with Matthew (23.37-39). In verses 31-32: Herod again, represents a threat (3.19-20; 9.7-9; 23.6-12), and a fox is an insulting name like "weasel." In verses 32-33: These verses are filled with the prophetic force of Jesus' yearning, will, and intention: I must be ... because it is impossible (see 12.50; 18.31). In verse 34: Israel's scriptures warn against killing the prophets (2 Chr 24.20-22; Jer 26.20-23; Lk 11.50-51). In verse 35: The phrase until the time comes anticipates Lk 19.38, when Ps 118.26 is recited by his disciples. Comments or Questions..

Reading for November 4th

 Read Luke 13.22-30. In 13.22-17.10: Jesus journeys toward Jerusalem. In 13.22-30: He prophesies the end. In verse 22: This verse reminds the reader of the journey Jesus began in 9.51-52 (see also 17.11). In verse 2 Strive here means "be disciplined" in accord with the values of the kingdom. In verse 26: We ate and drank with you implies intimate companionship. In verse 28: Luke includes all the prophets along with Israel's patriarchs Abraham, Isaac, and Jacob (Mt 8.11) who gather for God's promised banquet (Ex 24.9-11; Isa 25.6-8). In verse 29: Scattered Israel will be gathered from east and west ... (Isa 11.11-16; 60.1-22). Comments or Questions..

Reading for November 3rd

 Read Luke 13.10-21. In 13.10-21. In verses 10-17: The bent woman. This is the third controversy about sabbath observance (6.1-5; 6.6-11, see also 14.1-6), and Jesus is again teaching in a synagogue (4.14-30, 31-38, 44). In verse 14-15: Deut 5.13 and Ex 20.9-10 prohibited work on the sabbath, but Deut 22.1-4 commanded help for a neighbor's ox or donkey. Jesus' contemporaries debated what "work' was rightly prohibited and what was required. In verse 16: Jesus' argument takes a classic rabbinic form, "So much more" should a daughter of Abraham deserve and require this special "work," healing (see 14.5). In verses 18-21 The hidden kingdom. These two parables or remarkable growth convey the living, dynamic sense of the kingdom of God fulfilling the promises (see Dan 4.10-12; Ezek 17.22-24; 31.2-9). In verse 21: Yeast is a surprising image because of its "uncleanness" (see 12.1). Comments or Questions..

Reading for November 2nd

 Read Luke 13.1-9. In 13.1-9: The time to repent. In verse 1: The phrase at that very time links this section with a warning unless you repent ... (vv. 3, 5) or if not, you can cut it down (v. 9). Pilate was famous for his violence against pilgrims in Jerusalem and disdain for Galileans (23.1-12). In verse 4: The fall or the tower of Siloam is otherwise unknown. Judgment also causes the innocent to suffer (see 19.41-44; 21.5-24). In verse 6: The fig tree and the vineyard were common images for Israel ( Jer 8.13; Hos 9.10; Mic 7.1). Comments or Questions..

Reading for November 1st

 Read Luke 12.35--59. In 12.35-59: Be ready! This is a collection of traditional saying on watchfulness (see also Mt 24.42-51; 10.34-36; 16.2-3; 25.1-13; Mk 13.33-37; 14.38). In the context of Luke's story, they anticipate Jesus' "visitation" of Jerusalem (19.41-44) as well as the last judgment. In verse 49: To bring fire to the earth is literally "to hurl" fire as in the judgment Elijah invoked (1 Kings18.36-40), but not yet (9.54). On Jesus' unfulfilled wish, see also 13.34; 22.42. In verse 50: For Jesus to be under stress is literally to be "constrained" in obedience until God inaugurates the baptism of fire (see 3.16; 24.49; Acts 1.5-8; 2.1-13). In verses 51-53 This division is the opposite of Gabriel's promise (1.17, but see also 2.34). In verses 54-47: People are able to  predict the weather and to judge what is right, but miss the chance to repent in the present time. Comments or Questions..

Reading for October 31st

 Read Luke 12.13-34. In 12.13-34. In verses 13-21: The peril of wealth. This is one of several Lukan parables using examples of immoral behavior (16.1-9; 18.1-8), pointing beyond concern for possessions. In verse 19: The fool talks to himself ("Soul,  ..."), advising the life of pleasure ( Ecc 8.15) as if as if there were not God or judgment (Ps 14.1). In verses 22-34: The security and treasure of the kingdom. These sayings are largely shared with MT 6.19-21, 25-34, reflecting a positive view of the world, even the need of food and clothing. The wealth of Solomon was legendary. He was credited with not seeking it (1 Kings 3). Worry and striving are better focused on God's kingdom, which then proves to be a gift of the Father's good pleasure (see 11.13). Comments or Questions..

Reading for October 30th

 Read Luke 12.1-12. In 12.1-13.21: Jesus calls for readiness and repentance. In 12.1-12: Hidden and revealed. In verse 1:  Jesus' warning against the east of the Pharisees implies hidden impurity, in visible as hypocrisy (see Ex 12.14-20; see "unmarked graves" in Lk 11.11). In verse 5: Hell is literally ("Gehenna"), the valley outside Jerusalem where refuse was burned, including unclean bodies. In verses 8-12: Jewish visions of the last judgment (Dan7) confront those who fail in their confession under trial with a more fearsome court (1 Jn 2.22-23). In verses 10-12: Believers often fear the "unforgivable sin" against the Holy Spirit. The contrast here is between active blasphemy (see 5.21), probably under threat or torture, and trust in the Holy Spirit to teach me in a time of trial (Mk 13.11; Mt 10.20). Comments or Questions..

Reading for October 29th

 Read Luke 11.37--54. In 11.37-54: Woe to the Pharisees. The passage includes six woes, three to the Pharisees for their concerns about externals and three to the lawyers (see 10.25), accusing them of misusing their authority. This prophetic speech from a teacher of Israel to his people. It has often been misused by gentile Christians to justify themselves. In verse 38: Washing was required for ritual cleanliness, not mere hygiene. In verse 42; Jesus accuses them of being scrupulous in tithing (giving one tenth, see Deut 14.22-29; 26.12-15; Lev 27.30-33) little things like seasonings. In verse 44: Even touching unmarked graves would make a person unclean (see 7.14; 8.54). In verse 46: The charge of loading burdens hard to bear is repeated in Acts 15.10. In verse 49: The Wisdom of God speaks in Prov 1.20-33; 8; and Wis 7 (see also Lk 7.35). In verse 52: The key of knowledge is probably the scriptures, made inaccessible by professionals. In verse 54: This fierce encounter concludes with an anticipation of the plot against Jesus (see 19.47; 20.19-20; 22.1-2). Comments or Questions..

Reading for October 28th

 Read Luke 11.27-36. In 11.27-36: The word of God. In verse 29: The sign of Jonah is Jesus, "a sign that will be opposed" (2.34). In verses 31-32: The queen of the south is the Queen of Sheba who like the people of Nineveh came to bless God and even repent (1 Kings 10.1-11; Jon 3.6-10). In verse 32: The faith of foreigners is again a judgment on this generation (see 4.24-27). Comments or Questions..

Reading for October 27th

 Read Luke 11.14-26. In 11.14-54: Jesus meets opposition. In 11.14-26: Satan's kingdom. In verse 15: Beelzebul is a variant of "Baalzebub," the god of Ekron (2 Kings 1.2-6), whom Elijah defeated as a false god. In verse 20: In Ex 8.19, even the Egyptian magicians could tell that Moses accomplished the plagues by the finger of God. Jesus' words are a warning against "opposing God" ( Acts 39; 11.17). In verses 21-23: The royal imagery expresses God's strength in the realm of a mighty foe (Isa 49.2425). In verse 24: On waterless regions, see 8.33. Comments or Questions..

Reading for October 26th

 Read Luke 11.1-13. In 11.1-13: On prayer. Luke's version of the kingdom prayer is briefer and less well known (see Mt 6.9-13). In verse 2: Father is a remarkably intimate word, expressing trust more than authority (see 11.13; Gal 4.6; Rom 8.15, compare Lk 22.24-30; Acts 24-26). In verse 4: The prayer to be protected from the time of trial points to the power of evil (see 8.13; 22.3, 28, 31, 40, 46). In verse 8: Persistence is unashamed (see 18.1-8), not necessarily polite. In verses 9-10: These verses are compact sayings in which God's activity is indirectly promised. In verses 11-12: Snakes and scorpions are evil scourges (19.19), not given by good fathers (11.2). Comments or Questions..

Reading for October 25th

 Read Luke 10.25-42. In 10.25-11.13: Jesus teaches the way of the kingdom. In 10.25-42: On practicing God's law of love. In verse 25: The lawyer is an interpreter of the scriptures (see also the ruler in 18.18). In verse 27: Jesus and the lawyer agree on combining Israel's great "Shema" on the love of God ("hear O Israel": Deut 6.4-9) with Lev 19.18b on the love of the neighbor. In verse 29: Luke often notes the tendency of the "righteous" to justify themselves rather than God (16.15; 18.9-14, 18-30). In verses 33-37: The Samaritan is not called "good" in Luke (see 9.52; Acts 8). He observed the law by showing mercy. In verses 38-39: In Jn 11.1-12.8: Martha and Mary both engage in discussion of the resurrection. Mary listened (Gk., heard his word) as a disciple 10.24). Comments or Questions..

Reading for October 24th

 Read Luke 10.1-24. In 10.1-24: He sends out seventy. In verse 1: The seventy (or seventy two) probably correspond to the seventy elders chosen by Moses from the twelve tribes (see 9.1-12), plus Eldad and Medad (Ex 24.1, 9; Num 11.16, 24-30). Early Christian missionaries regularly traveled in pairs (Acts 8.14; 15.32, 40). In verse 2: The harvest is the long promised gathering of Israel (Isa 27.12). In verse 5: Peace to this house is an official greeting, traditional from the time of King David (1 Sam 25.6) In verses 8-12: Unlike many approaching rulers, the coming of this kingdom is not coercive, but its consequences will be profound on that day, at the divine judgment (v. 14), as in God's destruction of Sodom (Gen 19.15-28). In verse 15: The prophetic woe on Capernaum echoes Isa 14.11, 13-15. In verses 16-20: The divine authority of those who are sent derives from Jesus' identity (see also 10.22). The fall of Satan is a hope of the end time (Rev 12.7-9; 20.2-3). In 21-23: The presence of the Holy Spirit is the mark of the Father's reign. These verses became central to later Christian teaching of the Holy Trinity. In verses 23-24: This saying presents the promise of the prophetic warning of Isa 6 (see 8.10). Comments or Questions..

Reading for October 23rd

 THE WAY OF THE DETERMINED MESSIAH

In 9.51-19.27: This section is an extended journey narrative of the departure or "exodus" Jesus fulfilled by going to Jerusalem (9.31). Luke's repeated reminders that Jesus is on this journey reveal the literary significance of following him on the "way." This larger section is organized into three-phase journey (9.51-13.21; 13,.22-17.10; 17.1-19.27). 

Read 9.51-62. In 9.51-13.21: Jesus faces toward Jerusalem. In 9.51-62: He sets his face. In verse 51: The prophet Isaiah also set his face "like flint" (Isa 50.7), and Ezekiel was called to "set your face toward Jerusalem" in order to prophesy against the sanctuaries (Ezek 21.1-2). In verse 52: The Samaritans did not recognize the Temple in Jerusalem (Jn 4.19-20). In verse 54: Elijah brought fire down from heaven to consume those who rejected his message. In verse 58: Here the Son of Man speaks of the human, suffering Jesus (9.22, 44), not judge of the end (9.26), In verse 59: The burial of father is a profound Jewish obligation (Gen 50.5; Tob 4.3). Comments or Questions..

Reading for October 22nd

 Read Luke 9.37-50. In 9.37-50. In verses 37-43: He heals a possessed boy. On the only son, see 7.12. In 9.43b-50: He speaks firmly to his disciples. In verse 45: This verse emphasizes the disciples' inability to understand Jesus' predictions of suffering as due to God (its meaning was concealed from them, see Isa 6 cited in LK8.10). In verse 46: The argument about who was greatest is even more negatively recounted in Mark 9.33-37. In verse 50: Mk 9.38-41 has a fuller account of the strange exorcist. Comments or Questions..

Reading for October 21st

 Read Luke 9.28-36. In 9.28-36: He is revealed as the chosen Son of God. The mountain, the dazzling white clothes, Moses and Elijah, his glory, the cloud, and the voice from heaven are all biblical dimensions of a divine appearance (epiphany). In verse 30 Moses and Elijah has miraculous endings of their lives. In verse 31: Jesus' departure in Greek is his "exodus," which is something he will accomplish at Jerusalem (see his "baptism" in 12.50). In verse 33: The dwellings are "tents" of the Jewish feast of booth (Deut 16.13). 

Reading for October 20th

 Read Luke 9.18-27. In 9.18-27: He is revealed as the messiah and predicts his death. In verse 20: The repeated question of who Jesus is (9.9, 18) receives the decisive answer of Messiah of God (see the demons in 4.41), and this royal title will be the charge for his execution (22.67; 23.35-37). In verses 21-22: This is the first of several predictions Jesus makes of his death (9.43-45; 12.50; 13.33; 18.31-34). In verse 26: The son of Man is the judge at the end time (Dan 7.13). Comments or Questions..

Reading for October 19th

 Read Luke 9.10-17. In 9.7-10: He feeds the 5,000. This section agrees closely with Mark's sequence (see Mk 6.32-44). The feeding story is filled with reminders of God feeding Israel in the wilderness and Elijah feeding 100 men (2 Kings 4.42-44). It also anticipates the Passover supper in Lk 22 (taking the loaves, he blessed, broke, and gave). Comments or Questions...

Reading for October 18th

 Read Luke 9.1-9. In 9.1-50: Jesus, the Christ and chosen of God. In verses 1-6: He authorizes the twelve. The power and authority of the twelve is directly tied to their commission as agents of the kingdom of God within Israel (see 6.13; 22.30). In verse 3: They are sent without staff and bag of provisions for wandering philosophers (see 10.4-5). In verse 5: To shake the dust off is an act to declare freedom from responsibility (10.11; Acts 13.51). In verses 7-9: He provokes Herod. Herod's appearance is ominous (3.1), anticipating his threatening return in 13.31. The link with Elijah again is strong (7.26-27; 9.19). Comments or Questions..

Reading for October 17th

 Read Luke 8.40--56. In 8.40-56: Jesus heals the afflicted and raises the dead. These two stories have already been woven together in Mark (Mk 5.21-43). The delay in healing Jairus' daughter means she is already dead when he arrived. In verses 43-45: Her chronic bleeding exceeded normal monthly flow and rendered her continually unclean to touch anyone (Lev 15.19-30). In verse 46: The power to heal was the presence of the Spirit (4.14; 5.15). In verse 48: To call her daughter is to mark her restoration in the family of Israel (see 13.16) and connects with the child (8.49). In verse 55: To say her spirit returned is to emphasize that she had died (23.46).  Comments or Questions..

Reading for October 16th

 Read Luke 8.22-39. In 8.22-56: The commanding word of Jesus. In verse 24: Master is the title of a person in authority (5.5; 8.45; 9.33, 49; 17.13). In verse 25: "who then is this?" recalls the power of God over the forces of the deep (Ps 107.28-29). In verses 26-39: The Gerasene demoniac. In verses 27-28: The lore about demons included anti-social behavior (he wore no clothes) and ritual impurity (in the tombs). His shouting is a power confrontation where the demoniac knows Jesus name (Son of the Most High God, (see 4.34, 41) and must reveal his, or at least the size of the horde (a Roman Legion was a troop of several thousand soldiers). In verses 31-33: The abyss is the bottomless pit reserved for God's enemies (Rev. 1-11). The swine are unclean and suitable for demons, but water was their destruction (see 11.24, "waterless regions"). In verse 37: The people, seized with great fear, have seen but not believed (8.10). Comments or questions..

Reading for October 15th

 Read Luke 8.1-21. In 8.1-21: Jesus, proclaimer of the word of God. In verses 1-3: These verses are Lukan summary, concluding the section that began in 6.20 without parallels in Mark's gospel. Mary Magdalene and Joanna are mentioned later among the first witnesses to the resurrection (24.10), see also 23.49, 55). In verses 4-8: see also Mk 4.1-9; Mt13.1-9. In verses 9-10: In accord with Isa 6, the knowledge of the secrets of the kingdom of God is both revealed and hidden because of divine judgment (see 19.42; Acts 13.40-41; 28.26-28). In verses 11-15: Luke identifies the seed as the word of God, revealing the will of God and emphasizing growth as active obedience (8.21). Endurance is not merely waiting, but withstanding persecution and rejections (21.12-19). In verses 16-18: The secret things Jesus taught are quickly public, never mere private pieties. In verses 19-21: Jesus' true kindred, like Abraham's children (3.7-9), are identified by fidelity, not bloodlines. Comments or Questions..

Reading for October 14th

 Read Luke 17.36-50. In 7.36-50: The prophet who forgives sins. In verse 36: The setting at Simon the Pharisee's table again raises the question of who is included with the righteous (see ch. 14). In verses 37-39: This woman in the city may have been one of the "people of the land" whom the Pharisees regarded as a sinner (see also v. 39) for not properly observing the law (5.30-32; compare 7.29-30). The true prophet knows who is in God's favor or disfavor. In verses 44-46: Footwashing, ointments and kissing are lavish displays of near eastern hospitality. In verses 48-50. Jesus' declarations display Jewish aversion to speaking directly of God, your sins are forgiven, your faith has saved you, but the scandal remains for the Pharisees. Only God can forgive sins (5.21-22). Comments or Questions..

Reading for October 13th

 Read Luke 7.24-35. In 7.24-35: The greatest prophet is surpassed.  In verses 26-28: John marks the end of the era of the great prophets, fulfilling Malachi's (3.1) prophecy (see Mt 11.14), and anticipating the kingdom of God inaugurated by Jesus (see also 16.16). In verse 31: The people of this generation (see 11.29-32, 50-51; 17.25) are under judgment, including those who thought they were protecting the law of God. In verse 35: God's wisdom is seen to prove who (her children, compare mat 11.19; "her deed") are truly faithful (see 11.49). Comments or Questions..

Reading for October 12th

 IDENTINGFYING THE MESSIAH OF GOD

In 7.1-9.50: Jesus mission moves beyond speaking to his disciples. His role is publicly tested.

Read Luke 7.1-23. In 7.1-50: Jesus the prophet of God. In verses 1-10: Jesus' encounter with a trusting foreigner has prophetic precedent in Elisha (2 Kings 5.1-14; Lk 4.27). In verses 2-5: The centurion is a "friend of Israel" (see also Acts 10.2). In verses 11-17: The great prophet and God's visitation. In verse 14: Touching the bier would have made Jesus ritually unclean. In verse 15; Like Elijah (see 4.26) Jesus raised the widow's son and gave him to his mother (1 Kings 17.17-24; see also 2 Kings 4.18-37). In verse 16: God has looked favorably on his people is literally "God has visited his people," picking up the promising and fearsome theme of divine "visitation" (1.68; 19.44). In verses 18-23: John's question. In verses 19-20: The one who is to come was announced by John (Isa 29.18; 35.5-6; 61.1). In verse 22 Jesus has done what he announced at Nazareth (4.18). Comments or Questions..

Reading for October 11th

 Read Luke 6.39-49. In verses 39-49: Jesus directs these traditional warnings against hypocrisy to his own disciples (6.17, 40), emphasizing the obedience of action (v. 47). Comments or Questions..

Reading for October 10th

Read Luke 6.20-38. In 6.20-49: The address on the plain. These verses begin a section (6.20-8.3) that is without parallels in Mark. This section contains many sayings of Jesus that are largely shared with Matthew. Many scholars suggest Matthew and Luke may have drawn from a "Sayings Source," which is commonly called "Q" for the German word "Quelle." No copy of such a source has ever been found apart from the verses shared and close agreements of Matthew and Luke, along with some parallels in the noncanonical Gospel of Thomas. Luke's account does not glorify poverty, but stresses the contrast between the present need of the poor and their future abundance, while the rich who have plenty now will be deprived in the future. In verse 20: Blessed means favored by God, in this case because of God's particular care for the poor (4.18; 7.22-23). The kingdom of God is God's heavenly rule come to earth as announced in the reign of the messiah, Jesus (see 4.18; 7.22; 17.20-21). In verse 24: Prophetic announcements of woe indicate divine judgment (10.13; 11.42-52; 17.1; 21.23; 22.22). In verse 26: False prophets are popular for telling people what they want t hear (Isa 30.10). In verses 27-31: This section ends with the "golden rule," but now radically applied to enemies, abusers, thieves, and beggars. These verses have often been misused to discourage oppressed people from seeking justice. In verses 32-38: The credit that sinners receive fits with usual standards of fair exchange with gentiles and nonbelievers practice. The children of the most high operate with the economy of mercy rather than fairness, relying on the reward system of God's reign. Comments or Questions..

Reading for October 9th

 Read Luke 6.12-19. In 6.12-19: Preparing for Jesus' sayings. In verse 12: Jesus often prays at significant points in the story (3.21; 5.16; 6.12; 9.18, 28-29; 11.1; 22.41, 44-45; 23.46). In verses 13-16: The twelve are significant as apostles who are sent as ambassadors of the mission and judges of the twelve tribes of Israel, which is why Judas Iscariot had to be replaced later (22.3-6, 30, 47-53; Acts 1.15-26). In verse 17: Jesus standing to teach from a level place compares with Matthew's description that he "went up the mountain" and "sat down." The gathering crowds from many regions anticipate a momentous event (5.17). In verse 19: The power to heal is again a sign of the presence of God's spirit (4.1, 14; 5.17). Comments or Questions..

Reading for October 8th

 Read Luke 5.27--6.11. In 5.27-6.11: Conflicts about authority. In verses 27-32: Tax collectors and sinners were Jews who were not regarded as righteous because they did not observe the law but often collaborated with the Roman order. They were considered ineligible to be disciples at the fellowship table with a teacher, drawing near the law. Mk 2.13-17 and Mt 9.9-13 also emphasize Jesus' dramatic interpretation of who is invited to return to God (repentance). In verses 33-39: Jesus claims the freedom of the messiah, or ruler of the end time. The wedding feast was a symbol of heaven. In verse 35: This verse has encouraged Christians to fast to prepare for the return of Christ when feasting will again replace fasting. In 6.1-5: The royal privileges that David exercised (1 Sam 21.1-6) are claimed by the messiah, Jesus. The bread of the Presence was holy or set apart for God. Jesus again uses the title Son of Man to declare his role and authority concerning God's law (5.24; Dan 7.13). In verses 6-11: The conflict about sabbath law escalates as the other teachers seek an accusation. Jesus' question, is it lawful ... on the sabbath, is a classic question posed by Jewish teachers of the law: What kind of emergencies take precedence over sabbath practice? Comments or Questions.. 

Reading for October 7th

 Read Luke 5.17-26. In 5.17-26: Forgiveness of sins and healing of paralysis. This healing story is the occasion for a dispute with the religious authorities on the interpretation of the law. In verse 17: The Pharisees and teachers of the law were central figures in synagogues in every community, calling Israel to observance of the Torah (law of God given to Moses ). In verses 20-22: Jesus both saw faith of the crowd and perceived the questionings of the scribes and the Pharisees as disbelief in your hearts (see 2.5). Questions were customary method of teaching by prompting an answer from the law, but these questions accuse Jesus of blasphemy (slandering God or God's name). In verse 23: Jesus' question also calls for interpretation which is easier which is the "lighter" or the "heavier" matter according to the law. In verse 24: The Son of Man is the judge on the clouds of heaven at the end of Dan 7.13. Jesus claims that authority for himself on earth. Comments or Questions..

Reading for October 6th

 Read Luke 5.12-16. In 5.12-16: The cleansing of leprosy. In verse 12: Leprosy included a complex variety of diseases, but symptoms identified in Lev 13-14 were understood more in terms or ritual impurity than contagion, requiring exclusion from the community. In Nazareth (4.27), Jesus had citied the precedent of the prophet Elisha's healing of  leper (2 kings 5). Comments or Questions..

Reading for October 5th

Read Luke 5.1-11. In 5.1-11: The call of Simon. This story resembles several biblical accounts of the call of a leader of Israel when the wonder and power of God is revealed in the midst of ordinary circumstances (Ex 3, Moses; Judg 6, Gideon; Isa 6.6, Isaiah). In verse 1: The lake of Gennesaret is another name for the sea of Galilee. In verse 3: Mk 4.1-2 and Mt 13.1-22 also report that Jesus teaches from a boat. In verse 8: In the presence of divine power. In verses 10-11: Matthew and Mark report the call of Simon, James, and John (plus Andrew) at the very beginning of Jesus' ministry (Mt 4.18-22; Mk 1.16-20). Comments or Questions.. 

Reading for October 4th

 Read Luke 4.31-44. In 4.31-44: Proclaiming the kingdom in galilee and Judea. In verses 31-37: In Israel's purity code, an unclean demon is the exact opposite of the Holy One of God. This encounter in the synagogue during teaching on the sabbath is provoked by an evil, unclean power that knows Jesus of Nazareth by name and status. Saving the man from harm still left Jesus open to accusation of violating the sabbath (see 6.9). In verse 38; This is the first mention of Simon, anticipating his call in 5.1-11. In verses 41-42: Son of God and Messiah (Gk., Christ, anointed one) are virtually the same titles in Luke. In verse 43: Jesus' determined purpose or mission is central in Luke's narrative (9.51, 52; 13.32-33). Comments or Questions..

Reading for October 3rd

 Read Luke 4.14-30. In 4.14-30: The messiah's inaugural announcement. In verses 14-15: Luke often writes brief summaries to introduce or conclude important stories, here highlighting anticipation of Jesus' reception in the synagogue in Nazareth. In verses 16-21: This is one of the most complete remaining descriptions of synagogue practice from the era before the Roman destruction of the the Temple. In accord with the reading from Isa 61 and 58, the Spirit of the Lord authorizes the appointed ruler's speech (see also 3.22; 4.1, 14), and his program enacts God's care for the  poor (1.52; 6.20; 7.22; 14.13, 21; 16.20, 22). The year of the Lord's favor is the time of "jubilee" and restoration (Lev 25.8-12). as Jesus rolled up the the scroll while their eyes were fixed in him, the reader awaits his word and their verdict. In verses 21-22: Isaiah's prophecy (literally, in your ears) in dictates a truth prophetically declared whether or not they can "hear" it (Isa 6.9-13). Their question about Joseph's son reveals disbelief in Jesus as anointed ruler and son  of God (see Zechariah in 1.18-20). In verses 23-27: Jesus interprets their questioning as rejection with emphatic accusations; 'Doubtless you will quote ... And you will say ... Truly I tell you ... But the truth is ... "He cites the precedents of Elijah and Elisha (1 Kings 17; 2 Kings 5) for judgement of Israel. In verses 28-30: Deut 18.20 prescribed death for false prophets, after their word does not prove true (see 7.22-23). Comments or Questions..

Reading for October 2nd

 Read Luke 4.1-13. In 4.1-13: The testing of the Son of God. Jesus' obedience to God is proved in terms well known from Israel's heritage. In verse 1: The Holy Spirit remains with God's anointed (see 3.22). In verse 2: Moses and Elijah also fasted for forty days (Ex 34.28; Deut 9.9, 18; 1 Kings 19.8). In verses 4-12: Each of the tree tests concludes with Jesus' quotation of Deuteronomy (v. 4, Deut 8.3; v. 8, Deut 6.13; v. 12, Deut 6.16). When tested, Jesus proves to be the faithful Son of God, even as Israel was proved unfaithful during the 40 years in the wilderness (Deut 8.2-5), The devil rarely appears so directly in biblical narrative, here (vv. 10-11) quoting Ps 91, which actually counsels trusting God, not testing. In verse 13: The devil's departure until an opportune time anticipates the "opportunity" to betray Jesus in 22.3-6. Comments or Questions..

Reading for October 1st

 Read Luke 2.23-38. In 3.23-38: The genealogy of the messiah. Lineage is important to royal legitimacy, and Luke was concerned to show the connections with the heritage of God's promises through David and Abraham (Acts 2.30; 3.25; 13.23-26). Matthew's account reaches back in three phases of 14 generations though the Exile to David and to Abraham (Mt 1). In Luke's account Jesus is Son of God in his conception (1.35; 3.23), through his royal ancestor David (1.32; 13.31), and finally through the paternity of Adam, son of God (3.38). Comments or Questions..

Reading for September 30th

 Read Luke 3.21-22. In 3.21-22: Jesus' baptism. Christian tradition is clear that John baptized Jesus (Mt 3.13-17; Mk 1.9-11; Jn 1.29-34) and Luke does not deny it. But by first reporting John's imprisonment and not mentioning him in the baptism, Luke emphasizes that Jesus was anointed as messiah by the Holy Spirit (see Acts 10.37-38; Lk 4.18), as the "Spirit of the Lord" once confirmed the anointing of Saul and David (1 Sam 10.9-10; 11.5-15; 16.13). The voice from heaven echoes the royal acclamation of Ps 2 and Isa 42. Comments or Questions..

Reading for September 29th

 THE INAGURATION OF THE KINGDOM 

In 3.1-9.50: After the extended overture provided in the first two chapters, the body of the story now begins, from this point, close parallel with the Gospel according to Mark probably indicate Luke use of Mark as a source (see 1.1-2). Luke also shares smaller and larger blocks of material with Matthew, especially sayings (see Lk 66-7). This has suggested to scholars that both Luke and Matthew used a common sayings source, known as the "Q" document (the German word for "source" is Quelle). Luke's composition of this "orderly account" from these sources displays the literary art of Luke's witness to truth "truth" in which the reader has already been instructed (1.3-4) 

Read Luke 3.1-20: In 3.1-20: The voice in the wilderness. In verses 1-2: These verses establish a "synchronism" in the mode of ancient historians, fixing the date of something by multiple associations with other dates of public record. Tiberius ruled the Roman empire from about 14-37 CE, and Pontius Pilate enforced Roman rule in Judea. Herod Antipas was a son of Herod the Great, but ruled only as a minor tetrarch of Galilee in the north, although he asked the Romans to name him "king of the Jews" like his father (see 23.1-12). The Romans also controlled who was appointed to the high priesthood since this was the most powerful religious, cultural and financial role of the subjugated province (see 23.13-16). The word of God came to John in the midst of political realities as happened before with the prophet Jeremiah (Jer 1.1-2). In verse 3: The baptism of repentance for the forgiveness of sins is a cleansing ritual to return a purified people, restored in the land by God as ancient Israel was led through the Jordan (Josh 3; Lk 7.29; 20.4-8; Acts 13.24). In verses 4-6: Luke's story lacks details about John's hair shirt, leather girdle, and diet (Mk 1.5-6) but emphasizes his role in announcing the Isaiah prophecy of israel's return and restoration. In verses 7-9: A brood (Gk., offspring) of vipers depicts John's hearers as under judgment (see Gen 3.14), not as worthy heirs of the promises to Abraham (see Lk1.55). In verse 10: What then shall we do? is one of Luke's masterful questions emphasizing that repentance is more than a change of heart (see also vv. 12, 14; 10.25; 18.18; Acts 2.37; 16.30; 22.10). In verses 15-17: The Gospel according to John (Jn 1.19-34) is even more insistent that John disclaimed being the Messiah. The Holy Spirit and fire anticipates Pentecost, where the fire of judgment is again announced (Acts 2.1-4, 19). In verses 18-19: The Jewish historian Josephus also reports John's baptism and preaching of righteousness and that Herod Antipas put John to death (Ant. 18.116-119). Comments or Questions..

Reading for September 28th

 Read Luke 2.41--52. In 2.41-52: The child Jesus in the Temple. His is the only story in the New Testament about Jesus' childhood beyond birth. The apocryphal "infancy Gospels" tell other stories which are thorough fictions. In verse 41: Passover (Ex 12.1-27) was a major occasion for pilgrimages to Jerusalem, and in Luke, Jesus does not return to Jerusalem until his last Passover (19.28-48; 22.1). In verse 46: Jesus' engagement with the teachers in the temple foreshadows later encounters where their opposition will be evident (20.20-21, 27-28, 39-40; 21.5-7; 22.53). In verses 48-49 Luke regards Joseph as Jesus' earthly father (your father and I, see also 2.27, 33, 41), but the evangelist is emphatic about God agency in Jesus' conception so that Jesus is God's son and the Temple is his Father's house (see also 3.22-23). In verse 52: This concluding "growth refrains" again echoes 1 Samuel 2 and the story of John (1.80). Comments or Questions..

Reading for September 27th

 Read 2.21-40. In 2.21-40 The circumcision and presentation of Jesus. In verses 21-24: In circumcising and naming Jesus on the eighth day and again at the purification, Joseph and Mary obey the law and the command of the angel (Lev 12.4-8; Lk 1.59; 2.39). In verse 25: The consolation of Israel and the redemption of Jerusalem (v. 38) are formal terms expressing the hope of the righteous and devout in God's promises to Israel (see also 23.50-51; 24.21). Simeon is emphatically credited with the presence of the Holy Spirit (vv. 25, 26,27), and the major struggle of plot of Luke's story is disclosed in his two oracles. In verses 28-32: Simeon's first oracle is a blessing of God, declaring the significance of the child in God's thoroughly positive purpose to fulfill Israel's calling (see Isa 49.6; 52.10) to be a light to the gentiles (all non-Jewish peoples). Acts 1.6-8 also recalls Isa 49.6. In verse 34: Simeon's second oracle is a severe blessing of Jesus' human parents, declaring Jesus as destined or "set" by God for both judgment and hope in Israel because of the opposition this child will evoke as the sign (see also 2.12; Isa 8.18) or God's purpose. In verse 35: God's initiative will uncover people's inner thought or secret purposes, provoking suffering. In verses 36-37: Anna's credentials as a prophet and a widow (see Acts 2.18; 6.1) complement Simeon's. Comments or Questions..

Reading for September 26th

Read Luke 2.1-20. In 2.1-20: The Birth of Jesus. In verse 1: Luke projects Jesus' birth against the background of the whole Roman order, all the world, while Matthew draws attention to King Herod's reign in Judea (Mt 2). Augustus was an honorary name of Gaius Octavius, who ruled as emperor from 31 BCE. to 14 CE. In verse 2: This specific registration has proved these titles are as thoroughly Jewish and scripture hard to establish historically (see Acts 5.37), but the Romans regularly used this means to establish control of taxes, lands, and military conscription. In verse 4: Bethlehem was also King David's birthplace (1 Sam 16.1), and his origins tending sheep were legendary (Ps 78.70-71). In verse 8: The Roman poet Virgil also proposed that the ideal ruler would be a shepherd of the people, born among simple shepherds (Aeneid 6.79 and the fourth Eclogue). In verse 9: The glory of the Lord is the blazing light of divine presence (Ex 16.10; 24.17). In verse 11: Caesar Augustus was also acclaimed as Savior and Lord, and Christians would later face consequences for confessing "Jesus is Lord." But in this context these titles are as thoroughly Jewish and Scriptural as the title messiah or "anointed one" is for Israel's king. In verses 12-20: Without asking for confirmation (see Zechariah in 1.18), the shepherds are given the sign of the child in the manger, and they are exemplary in telling what they had heard and see (Acts 1.1-5). Comments or Questions..

Reading for September 25th

 Read Luke 1.57-80. In 1.57-80 The birth and presentation of John. In verse 59: Elizabeth and Zechariah are again fully observant of the law to circumcise John on the eighth day (Gen 17.12; Lev 12.3). In verse 62: Motioning suggests they are coaxing a message from him in his limited means of communicating (1.22). In verses 63-64: Obedience to the angel's naming the child John (1.13) restores his speech and praise of God. In verses 66-67: "What then will this child become?" is a question of faith (see 1.18, 34), prompting Zechariah's answer inspired by prophecy. In verses 68-79: Zechariah's prophecy is sung in Christian worship as the "benedictus" ("Blessed be ...") Jewish prayers often pronounced a blessing on God for wonderful deeds (Ps 41.13; 72.18; 106.48). In verse 69: The savior promised here is literally the horn of salvation (see 2.11) from which a Davidic king was anointed (1 Sam 2.10; Ps 18.2; 132.17). In verse 76: John was the prophet of the Most High to do the anointing (see Acts 10.37-38), and Jesus was the Son of the Most High (1.32). In verse 78: The dawn from on high is a promise of liberation from darkness of captivity (Mal 4.2; Ps 107.10; Is 42.7). In verse 80: Luke's "growth refrain" (the child grew ...) echoes 1 Sam 1.21, 26 and is repeated twice for Jesus (Lk 2.40, 52). Comments or Questions..

Reading for September 24th

 Read Luke 1.39-56. In 1.39-56: Elizabeth and Mary meet and prophesy. In verses 41-42: The unborn child leaped in her womb in anticipation of his role (see Gen 25.22), and his mother spoke as a prophet (filled with the Holy Spirit and with a loud cry). Mary is blessed both in her faithfulness (1.45) and her bearing Jesus (see Judg 5.24; Lk 11.27-28). In verse 43: Elizabeth's question to the mother of my Lord echoes recognition of King David (2 Sam 24.21) and recalls earlier messages about the Lord God (1.32, 45-47). In verses 44-46: Joy and rejoicing are signs of God's blessing (1.14; Acts 2.46). In verses 46-55: These verses are called Mary's " magnificat" because of the Latin translation of my soul magnifies. They closely parallel Hannah's song to God who rescues the poor (1 Sam 2). In verse 47: God my Savior anticipates Jesus' role as Savior (2.11). In verse 48: God's favor for Mary's lowliness is a sign of hope for all the lowly and hungry (1.52-53). In verses 51-52: The strength with his arms is a biblical image of God's action in history (Ex 6.6)  The proud and the powerful will no longer hide deceitful hearts (see 2.35; 11.27). In verses 54-55: God's remembrance of mercy is a source of hope in trouble (Gen 12.2-3; Acts 3.25). Comments or Question..

Reading for September 23rd

 Read Luke 1.26-38. In 1.26-38: The announcement of Jesus' birth. In verse 26: This is the sixth month of Elizabeth's miraculous pregnancy (see 1.24). In verse 27: Isa 7.4 prophesied that a virgin (Heb., "young woman") will bear a son (see Mt 1.22-23). In verse 28: To be a favored one is to be blessed by God and chosen for a special role (1.25, 30). In verse 31: Jesus is a form of the common Hebrew name Joshua ("he saves," see Mt 1.21). In verses 32-33: The angel declares Jesus "greatness" as fulfillment of God's promises to David and his kingdom (Ps 2; Isa 9.6-7; 2 Sam 7.12- 14). In verse 34: Mary's question, "How can this be ?" is echoed as trust and wonder in her acceptance in v. 38, "Let it be" (compare 1.18). In verse 35: God's holy spirit and power overshadow Israel like a cloud to protect them from harm and shield them from God's holiness (Ex 19.16; 40.35; Lk 9.34). So also Mary is protected in a divine conception (see 2.38-49). In verse 36: Elizabeth's pregnancy in her old age is a confirming sign. In verse 37: Nothing will be impossible with God echoes God's word to Sarah's laughter about her pregnancy (Gen 18.11-15). Comments or Questions.

Reading for September 22nd

 VISTATION OF THE LORD GOD OF ISRAEL

In 1.5-2.52: This story is told by means of two angelic announcements (annunciations) of special conceptions (1.5-25, John and 1.26-38, Jesus), the mutual blessing of the mothers (1.39-56), two announced births (1.57-80; 2.1-40). These stories echo the birth of Samuel who anointed David as king of Israel (1 Sam 1-2; 16.13; see also Lk 3.21-22; Acts 10.37-38). 

Read Luke 1.5-25. In 1.5-25: The announcement of John's birth. In verse 5: Herod, "the Great," was an Idumean appointed king of the Jews by the Romans (see Mt 2; Lk 23.3, 12, 38). Zechariah and Elizabeth both have priestly lineage (1 Chr 24.1-19; Neh 12.4). In verse 6: Righteous before God means they observe the law (see Simeon and Anna in 2.25; Joseph of Arimathea in 23.50-51; Paul in Acts 24.16-18). In verse 7: In biblical history, God brought special blessing through children of once barren women (see Sarah and Isaac in Gen 16-21, and particularly Hannah and Samuel in 1 Sam 1-2). In verse 9: To be chosen by lot meant to be designated by God (see Acts 1.24-26). In verse 10: The incense offering was to be made in the morning and evening (Ex 30.7-8). In verse 11: The angel of the Lord is God's messenger Gabriel (1.19; see also Dan 9. 20-27). In verses 12-13: Fear in the presence of a divine manifestation is a sign of wisdom (Prov 1.7, see also Isa 6.5-6; Lk 1.65; 2.9; 5.26; 8.37; Acts 2.43; 5.5, 11; 19.17). In verse 15: Like Samuel (1 Sam 1.11), John's prophecy and spirit would not come from wine or strong drink (also see Hannah in 1 Sam 1.12-16), but from being filled with the Holy Spirit (see Acts 2.12-17). In verse 17: The spirit and power of Elijah means to call Israel to prepare for God's coming by repentance (see 3.3-17). In verse 18: Zechariah's question, "How will I know that is so?" is regarded as disbelief by Gabriel (see v.20 and Gen 15.8 17.17; 18.12-15, and contrast with Mary's question in v. 34). In verse 20: His mute condition is a temporary sign of judgement, awaiting inspired speech (1.64- 79; see also Acts 13.11). In verse 25: Her pregnancy is what the Lord has done for me (see Sarah and Hannah in Gen 16.2; 1 Sam 1.1-18). Comments or Questions..

Reading for September 21st

 Read Luke 1.1-4. In 1.1-4: Prologue. These four verses are one complex sentence, providing a formal introduction like those in Greek and Roman histories. The first two verses state the condition (Since many have undertaken ...), and the last two the result (I too decided ...). Orderly account (vv. 1, 3) means both writing a coherent narrative and following the sequence of what happened. In verse 1: To say these events have ben fulfilled among us is to affirm them as God's way of keeping the promises made in Israel's scriptures. In verse 2: The servants of the word probably interpreted the scriptures and proclaimed the word ( 4.20-21; Acts 1.21-22; 13.5; 26.16). In verse 3: Theophilus may have been a patron of the Christian community or of the writing of Luke and Acts, perhaps providing financial support (Acts 1.1). In verse 4: The truth here means the "firm basis" or :assurance," since Theophilus has already been instructed, perhaps as a Christian catechumen. Comments or Questions..

Reading for September 20th

 Read 1 Kings 22.45-53.  No Comments for this reading..

Reading for September 19th

 Read 1 Kings 22.24-44. In verse 24: Zedekiah claims that the lying spirit is actually in Micaiah. In verse 25: Micaiah's point is not entirely clear. Apparently, he foresees Zedekiah trying to hide in an inner chamber after Israel's defeat. Another possible interpretation would take Micaiah's meaning to be coarsely sarcastic: You will know the answer to your question (v. 24) the next time you relieve yourself (taking hide in the inner chamber to be a euphemism). In verses 27-28: In peace means alive and unharmed. In verse 30: The king of Israel believed Micaiah enough so that he disguised himself in order to avoid being a target of the enemy. The probably means that he did not wear his royal robes as did Jehoshaphat. In verses 32-33: Something about Jehoshaphat's cry, perhaps his accent, alerted the Arameans that he was not the king of Israel. In verse 36: Every man to his city, and every man to his country is a cry to military demobilization. See 2 Sam 20.1; 1 Kings 12.16. In verse 38: The fact that the dogs licked up (Ahab's) blood is evidently meant as a fulfillment of Elijah's word in 21.19. In verse 40: The idiom slept with his ancestors is not used anywhere else of a king who suffered a violent death. Thus the closing formula for Ahab's reign seems to ignore his death in battle. In verse 43: The high places were places for worship outside Jerusalem. Comments or Questions..

Reading for September 18th

 Read 1 Kings 22/13- 23. In verses 13-14: Micaiah's unlike the court prophets, cannot speak what he wishes or what the king wants to hear, but only what the the Lord says to him. In verse 15: Micaiah's first response agrees completely with that of the court prophets. He may, in fact, be mimicking them. In verse 16: The king of Israel recognizes Micaiah's insincerity and adjures him to speak the truth in the name of the Lord. In verse 17: The image of a king as a shepherd was common in the ancient Near East (2 Sam 5.2). The sheep are without a shepherd in Micaiah's vision because the king has died. In verse 19: The Lord is depicted as a king sitting on his throne surrounded by his council of advisers, here called the host of heaven. In verse 20: This is the only time in the story proper that the king of Israel is identified as Ahab. The council deliberates how to entice him to go to Ramoth-gilead where he will fall, that is be killed. In verses 21-23: A spirit or "breath" steps forward and volunteers to deceive Ahab as a lying spirit in the mouth of his prophets. Comments or Questions..