Reading for May 3rd

 Read 2 Samuel 7.1-17. In 7.1-29: A dynasty for David. In verse 1: The second half of this verse, about the Lord giving David rest, is not in the parallel version in 1 Chr 17.1. It is also contradicted  by the subsequent accounts of David's wars and by the statement in 1 Kings 5.3-4 that rest came only to Solomon. In verses 5-7: There is a play throughout the chapter on the word "house." The house David proposes to build is a temple. But the Lord declines David's offer and says instead that he will build David a house, that is a dynasty. The claim in vv. 6-7 that the Lord has never had a house (temple) seems to overlook the temple in Shiloh (1 Sam 1-3). In verse 10: The place mentioned here is probably a place of worship, namely the Jerusalem Temple. In verses 11-12: The house that the Lord promises David is a dynasty. In verse 13: It is David's son who will build the Temple. In verse 16: David's dynasty will be permanent and established forever. Comments or Questions...

Reading for May 2nd

Read 2 Samuel 6.1-23. In 6.1-23: David brings the ark to Jerusalem.  In verse 1: The word translated "thousand" designates a military unit of a much smaller size. Then, thirty thousand would be thirty units. In verse 2; Baale-judah is another name for Kinath-jearim, according to Josh 15.9. This is where the ark was left in 1 Sam 7.1. The ark  was viewed as the throne of the Lord. Cherubim were mythical griffins that often guarded temples and palaces. In verses 6-8: Uzziah's death shows the awesome holiness of the ark. The story also provides an etiological explanation for the name Perez-uzzah  In verse 10: Obed-edom was from Gath (the Gittite) and was apparently among the Philistines who followed David from his days with the Philistines. In verse 14: A linen ephod was an apron typically worn by priests (1 Sam 2.18). In verse 20: Michal accuses David of fraternizing with the lowest element of society, thus implying that he is not dignified enough to be king. In verses 21-22: David replies that the Lord made him king in place of her father, Saul. In verse 23: Michal had no children either because the Lord prevented it or because David had no relations with her. Her children would have been Saul's heirs and therefore a threat to David's rule. Comments or Questions..

Reading for May 1st

 Read 2 Samuel 5.17-25. In 5.17-25: David defeats the Philistines. In verse 17: David's defeat of the Philistines probably preceded his conquest of Jerusalem, since they stood between Hebron and Jerusalem and would have resisted the unification of Israel and Judah. David's stronghold here is probably Adullam, not Jerusalem. In verse 19; David inquired of the Lord by means of some device that provided answers to yes/no questions. In verse 20; This verse is an etiology for the name Baal-perazim, which means "Lord bursting forth." In verse 21: A victorious army typically captured the idols that its opponent brought to the battlefield to show the superiority of its own gods. In verses 22-25: David's victory on this occasion is divinely directed. Comments or Questions..

Reading for April 30th

 Read 2 Samuel 2 Samuel 5.1-16. In 5.1-16: David becomes king of Israel. In verses 1-2: These verses are probably an editorial addition as they anticipate the action of the elders in v. 3. Bone and flesh means blood kinship. The people of Israel claim David as one of their own even though he was from Judah. Led out and brought in are idioms for military leadership. Shepherd is a common metaphor for ruler or king. In verse 3: The elders were the senior leaders of the tribes. In verse 4: Forty years is a round number for a generation. In verses 6-8: The exact meaning of these verses is not clear. 1 Chr 11.5-6 differ., indicating that even the Chronicler found these verses confusing. The important point is that David conquered Jerusalem, which provided him a neutral capital in his effort to unite Israel and Judah. In verse 9: Millo means "fil" and apparently refers to a landfill or artificial platform created near the stronghold. In verse 10: The hosts are the armies, heavenly and earthly. In verse 11: Tyre was the capital of Phoenicia, the country north of Israel. Its cedar was a luxury item in the ancient Near East. Comments or Questions..

Reading for April 29th

 Read 2 Samuel 4.1-12. In 4.1-12: The assassination of Ishbaal. In verse 2-3: Beeroth was one of the Gibeonite cities that joined Israel (Josh 9.17). Its resident fled and were presumably replaced by Israelites from Benjamin. In verse 4: Mephibosheth: The original form of the name was Meribbaal as in Chr 8.34; 9.40. The notice in this verse interrupts the narrative but makes the point that there is no other suitable candidate for king in Saul's line after Ishbaal, a situation that prepares the way for the events narrated in 5.1. In verse 7: The Arabah here refers to the Jordan Valley. In verse 11: David refers to Ishbaal as a righteous man rather than as Yahweh's anointed, suggesting that he does not recognize Ishbaal's kingship. In verse 12: The kind of ritual execution described in this verse was reserved for traitors. Comments or Questions..

Reading for April 28th

 Read 2 Samuel 3.20-39. In verses 21-23: The story repeats that Abner left David in peace as a way of emphasizing David's innocence in Abner's death. Joab's return after Abner had left (v. 22) suggests that David had sent Joab away in order to avoid a confrontation. In verse 25: Comings and goings are military maneuvers. Joab is accusing Abner of spying. In verse 27: Joab kills Abner in revenge for Abner's killing Asahel (2.18-23). The story hints that Joab may have acted to preserve his place as army commander. In verse 29: David curses Joab's descendants with illness because of his act. A spindle may also mean a crutch. In verse 30: Abishai is not mentioned in the story but may have been involved with Joab in planning Abner's murder. In verse 31: Sackcloth was an unknown kind of material worn by mourners. In verse 33; Fool is a translation of the Hebrew "nabal" and is reminiscent of the story in 1 Sam 25. Comments or Questions..

Reading for April 27th

 Read 2 Samuel 3.1-19. In 3.1-39: The assassination of Abner. In verses 2-5: A similar list of David's son's born in Hebron occurs in 1 Chr 3.1-4. Chileab is there called Daniel. His name is uncertain and like, Shephatiah and Ithream, is not mentioned again. He may have died as a child. David's marriage to Maacah probably sealed a treaty with her father, the king of Geshur. In verse 7: A concubine was a female slave used for sexual purposes. To sleep with a member of the harem was to take a claim to the throne. Thus, Ishbaal's question accuses Abner of treason. In verse 8: Abner responds angrily because the power is in his hands and he has been loyal to Saul and Ishbaal. He says Ishbaal is treating him as a dog's head. This expression is unique but obviously reproachful. In verses 9-10: So may God do ... and so may he add is an oath formula. Abner swears that he will join David, and since he holds the true power, he will thereby transfer the kingdom of Israel to David. From Dan to Beer-sheba marks the traditional boundaries, north and south, of the united kingdom of Israel. In verses 13-16: David requires the return of his wife Michal since Saul's daughter, she is the basis for his claim to Saul's throne (1 Sam 20-29). Ishbaal may have been legally obligated to return Michal to her first husband. Paltiel or "Palti" was Michal's second husband after she was taken from David (1 Sam 25.44). In verse 17; The elders of Israel were the leaders of the tribes. In verse 19: Benjamin was the native tribe of both Saul and Abner. Comments or Questions..

Reading for April 26th

 Read 2 Samuel 2.12-32. In verse 12: According to 2 Sam 21.1-9, the people if Gibeon held a grudge against Saul and may have helped David. In verse 13: Zeruiah was David's sister and Joab his cousin, according to 1 Chr 2.16. Joab was also the commander of David's army. The pool of Gibeon may refer to an enormous pit that has been discovered at the site of the ancient city. The pit descended to the city's water supply. In verses 14-16: The contest here is a representative combat: a tournament between a small group from each side, rather than a full battle involving everyone. It provides an etiology for the name in v. 16- Helkath-hazzurim means "field of the flint swords," or field of sword edges. Since the contest is indecisive, a full battle breaks out (v. 17). In verses 18-23: The death of Asahel gives his brother, Joab, a personal incentive for killing Abner (3.26-30). In verse 26: People often means the army. In verse 29: The Arabah the geological depression from the Sea of Galilee to the Gulf of Aqabah. Here it refers to the Jordan Valley north of the Dead Sea. Comments or Question..

Reading for April 25th

 Read 2 Samuel 2.8-11. Abner was Saul's cousin or uncle ( 1 Sam 14.50). He is obviously the power behind Ishbaal's throne. The Hebrew text reads "Ish-bosheth" instead of "Ishbaal." Later scribes substituted the word "bosheth," meaning "abomination," for the name of the Canaanite god Baal. The word "baal" means "lord," rather indicating that Saul worshipped Baal, it may have been used as a title for the Lord (Yahweh). Mahanaim was east of the Jordan. Abner took Ishbaal there for protection because the Philistines had captured most of the Israelite territory. Thus the description of Ishbaal's domain in in v. 9 was more ideal than real at this point. Ashrites or "Assyrians" is impossible. A better reading is "Gerhurites," who lived east of the Sea of Galilee. Forty years (v. 10) is a round number for a generation. If Ishbaal reigned two years over Israel during David's seven years and six month over Judah, five and a half years remain unaccounted for. Either there was an interregnum in Israel after Saul's death before Ishbaal came to power, or David became king of Judah while Saul was still alive. Comments or Questions..

Reading for April 24th

 Read 2 Samuel 2.1-7. In 2.1-32: Civil war. In verse 1: David inquired of the Lord by means of some device, like lots, which could provide answers to yes/no questions. Hence, his question about going to any of the cities of Judah received a yes answer. By process of elimination he then determined that Hebron was the chosen city. Hebron was the capital of Judah. In verse 2: David's two wives, Ahinoam and Abigail, were both from the area around Hebron and were therefore important political assets for his assumption of the throne of Judah. Through his marriage to Abigail, David had assumed the wealth and position of a prominent Calebite leader perhaps their chieftain (1 Sam 25). The Calebites were a prominent clan in Judah. In verse 4a: The people of Judah may be the same as the elders of Judah to who David distributed the spoil from his defeat of the Amalekites (1 Sam 30.26-31). They anointed David by smearing oil on his head. this was a symbol of election. "Messiah" is a transliteration of the Hebrew word for anointed. In verses 4b-7: The people of Jabesh in the region of Gilead were among Saul's most loyal supporters. He had rescued them at the beginning of his reign (1 Sam 10.27b-11.15), and returned the favor by rescuing his corpse from the Philistines (1 Sam 31.11-13). David congratulates them for their loyalty (v. 5) and invites them to join him as Saul's replacement (vv. 6-7). By making overtures to the enclaves of Saul's strongest support he forces the hand of Saul's successor, Ishbaal, whereupon civil war between Israel and Judah ensues. Comments or Question..

Reading for April 23rd

 Read 2 Samuel 1.17-27. In 1.17-27: David's lament over Saul and Jonathan. In verses 18: The title, The Song of the Bow, may reflect a textual error. If original, it refers to the tune to which the lament was sung. The Book of Jashar was a collection of poems that no longer exists. In verse 20: Gath and Ashkelon were Philistine cities. The poem pleads that the news of Saul's and Jonathan's deaths not be proclaimed in Philistine cities, where there would be rejoicing over it. In verse 21: Gilboa was the mountain where Saul and Jonathan died in battle. It is being cursed along with the surrounding hills because of this tragedy. Shields were made of leather and anointed with oil in preparation for battle. Saul's shield now lies defiled from bloody battle and unused because its owner is dead. In verse 24: The poem calls upon the Israelites to mourn because they prospered under Saul's rule. Comments or Questions..

Reading for April 22nd

 Read 2 Samuel 1.1-16. In 1.1-16: David learns of Saul's death. In verse 2: With his clothes torn and dirt on his head; Conventional signs of grief. In verses 5-10: The Amalekite who brings the news to David tells a different version of Saul's death from the one in 1 Sam 31. His casual attitude (I happened to be on Mount Gilboa v. 6) in the heat of battle suggests that he is lying in hopes of gaining David's favor. The fact that he is an Amalekite (v. 8) does not endear him to David and his men, who have just come from fighting the Amalekites. The account of this battle is difficult to reconcile with 1 Sam 15, where Saul's army killed all the Amalekites except their king. But it also provides an ironic view of Saul's sin. Saul is condemned for failing to annihilate the Amalekites completely, and now one of those Amalekites claims to have killed him. David's predicament is clear. Although he presumably wanted Saul to be dead, he cannot even seem to have anything to do with killing Saul, since that would leave him open to charges of usurping the throne. The crown and amulet (v. 10) were Saul's royal insignia. David's possession of them would have to be explained. In verses 13-16: A resident alien is a non-Israelite who lives in Israel, which may also explain how this Amalekite escaped being slaughtered by Saul's army in 1 Sam 15. It also gives David the opening he needs: Since the Amalekite would have been responsible for following Israelite laws and customs, David judges him guilty of the capital offense of having killed the Lord's anointed. Comments or Questions..

Reading for April 21st

 Read 3 John 1-15. In verse 1: The opening and closing mark this as a genuine letter. The elder (see 2 Jn 1) addresses the beloved (see 2, 5, 11; 1 j=Jn 2.7; 3.2; 4.1, 7). Gaius was a common Roman name(see acts 19.29; 20.4; Rom 16.3; 1 Cor 1.14). Just as the elder claimed to truly love the recipients of 2 John, he now affirms his genuine love for Gaius. In verse 2: Prayers for the well being of the recipient often follow the greetings. in verses 3-4: The elder notes reports of the faithfulness of Gaius, to who he refers as on of his children, probably a convert. reference to walking in the truth (see 2 Jn 4) probably denotes the christological confession of faith. In verses 5-8: Supporters of the elder reported the hospitality (see 2 Jn 10-11; Titus 3.13) shows by Gaius too the friends (literally brothers). Hospitality shows to the supporters of the elder is said to make those who gave it co-workers with the truth (compare 2 Jn 11). In verses 9-10: The critique of Diotrephes signals a leadership struggle with the elder. I have written something to the church is probably a reference to 1 John. Diotrephes obviously rejected the teach of 1 John. He seems to have been a local leader with authority similar to that of the elder. Just as the elder counseled the refusal of hospitality to his opponents, so Diotrephes used his authority to enforce the refusal of hospitality to supporters of the elder, the friends. In verses 11-12: Whoever does good is from God (see  1 Jn 2.29; 3.10; Mt 7.15-20).  Demetrius seems to have been a supporter of the elder. Perhaps his credentials were challenged by Diotrephes and now the elder calls all supporters to his aid. Our testimony is true, see Jn5.31-37, 19.35; 21.24. In verses 13-15: The closing, like that of 2 Jn 12-13, asserts the priority of a face-to-face meeting over a lengthy letter (compare 1 Cor 16.19-20). The greeting of peace, the Jewish greetings set 3 John apart  from 1 and 2 John, as do the reciprocal greeting from friends (rather than children). Comments or Questions.. 

Reading for April 20th

 Read 2 John 1-13. The opening greeting has a standard letter format: from A to B, greeting. The elder was an authoritative leader (see 1 Peter 5.1) addressing the elect lady and her children, a symbolic reference to a local church and its members (see v. 13). Such a greeting often mentioned virtues of the persons addressed. Here the elder affirmed that he, and all who know the truth, truly love the addressees. The greeting, in the name of the Father and the Son, overlooks the Spirit (compare 1 Tin 1.2; 2 Tim 1.2) while stressing the reality of the relationship of the Father and the Son, again using the key themes of truth and love. In verses 4-6: reference to some of the children walking in the truth may indirectly reveal that the schisms of 1Jn 2,19 had affected this community also. The truth may be a reference to the christological confession; the command, (see 1 Jn 2.7-8; 5.3; Jn 13. 34). In verses 7-9: The many deceivers are like the false prophets and antichrist who deny the incarnation (see 1 Jn 2.18-23, 26; 3.7; 4.2-3, 6). The warning shows that the threat of the influence of the schismatics had not disappeared. Reference to going beyond the teaching of Christ suggests the schismatics were progressive in their teaching (see 1 Jn 1.1-4; 3.23). In verses 10-11: The warning against providing hospitality to the false teachers argues that to aid them is to assist in their mission (compare Tit 3.10). In verse 12: This conclusion is like that of 3 Jn 13-14. Stated preference for face to face contact is common. In verse 13: The elder greets his readers in the name of his own community. Comments or Questions..

Reading for April 19th

 Read 1 John 5.13-21. In 5.13-21: Conclusion. In verse 13: The beginning of the conclusion resembles Jn 20.31, with the most significant modification that believers may know that they have eternal life. In the face of the disturbing threat of the opponents, the assurance of believers become the crucial issue. In verses 16-17: Mortal sin, leading to death or unforgivable (compare Mk 3.29). In verses 18-20: The letter concludes with three affirmations of knowledge. We know ... do not sin: see 3.4-10. We know that we are God's children, see 4.4, 6. Over against this, the world lie is the power of the evil one (see 3.12; 2.15-17; 5.4-5). We know that the Son of God has come and has given us understanding of the one who is true. Some texts correctly interpret this as a reference to God, the true God; the father (see Jn 17.3. In verses 21: Idols, God is the source of eternal life, but idols are lifeless and powerless. Opponents deal only with idols, not with the God who is true. Comments or Questions..

Reading for April 18th

 Read 1 John 5.1-12. In 5.1-12: Christological test: Faith is the basis of love. In verses 1-3: Right faith is the test for the claim to be a child of God. So is love for the children of God (2.28-29,; 3.1). In verses 4-5: Faith, far from being an intellectual abstraction, becomes the victory that conquers the world. In verse 6:Water and blood, perhaps a reference to baptism and death, or to the effusion of water and blood at Jesus' death (Jn 19.34-35). According to Jn 15.26, the Spirit is the one who testifies and the Spirit is the truth (see 4.6). In verses 9-10: Those with correct faith have the testimony in their hearts, apparently an appeal to the witness of the Spirit (4.13). In verses 11-12: God's witness has two sides: the Son and the eternal life he brings. To know Christ is to know his benefits (see Jn 3.15-16, 36; 5.24). Comments or Questions..

Reading for April 17th

 Read 1 Jn 4.7-21. In 4.7-5.12: The inseparable connection between the two tests. In 4.7-21: Ethical test: Love based on faith. God's love for us is the foundation of love for one another. In verses 8-16: The repetition of God is love in vv. 8 and 16 frames this section, emphasizing the theological foundation of ethics. In verses 9-10: Our knowledge of God comes from his Son, revealed (see 3.16; Jn 3.16) in the loving act of sending his Son, as an atoning sacrifice (see 2.2). In verses 11-12: That loving act is the basis for behavior; our love for one another demonstrates the reality of the relationship with God. In verses 13-16: The argument moves at the intellectual level and in the realms of experience. The believers know and testify that the Father has sent his Son as the Savior of the world; they experience God abiding in them as they confess that Jesus is the Son of God. This knowledge and experience is founded in the community. In verses 17-18: Living as Jesus lived, keeping his word, and conforming to his example, are expressions of abiding in his love. This is the basis of confidence on the day of judgment (see 2.28). In verses 19-21: The believer's love has its source and model in God's foundational act of love. Those who say (literally, "If anyone says"), the final (seventh) assertion of the opponents. love with in the believers' community ratifies the claim to love God. The author does not deal with the command to love neighbor (see Mt 5.43; 10.19) or enemy (Mt 5.44). Comments or Questions..

Reading for April 16th

 Read 1 John 4.1-6. In 4.1-6: The christological test of abiding in the Spirit. Inspired prophetic speech is not enough. Believers must test the spirits to distinguish the spirit of truth from the spirit of error (4.6), the spirit of the antichrist (4.3), the spirit at work in false prophets (4.1); and the spirit of this world. The denial that Jesus Christ has come in the flesh manifests the antichrists' (see 2.18). Those who know the Spirit of God listen to us (see Jn 8.42-47; 10.3-5, 14, 26-27), and whoever listens to us recognizes the spirit of truth (see Jn 14.17; 15.26; 16.13; compare 1 Jn 5.6) The "spirit of falsehood," the Jewish idiom for the Greek spirit of error, appears alongside the "spirit of truth" in the ancient Jewish texts from Qumran (Dead Sea scrolls). Comments or Questions..

Reading for April 15th

 Read 1 John 3.11-24. In 3.11-18: Love one another. The message which goes back to Jesus, the beginning, is Love one another (see 2.10; 3.23; 2 Jn 5; Jn 13.34-35). Cain (see Gen 4.1-16), this is the only reference to to the Hebrew Scriptures in this letter. The evil one, the devil (see 2.13-14; 3.8, 10; 5.18-; Jn 8.44; 12.31; 14.30). Those who love are, paradoxically, hated by the world (compare 2.15-17). God's love in the believer's life is expressed in costly actions of practical help. In verses 19-24: Love is the basis of confidence before God. By this we will know (contrast the present tense in 2.3) is a reference in the future possibility of lack assurance before God. The evidence of love will overcome an uncertain heart. Much of the letter tries to build up the believer's confidence. Keeping God's commandments is the means of abiding in him; receiving the Spirit is the mans of abiding in him; receiving the Spirit is the evidence of abiding in him (see 4.1, 2, 6, 13; 5.6-8; Jn 14.15-17, 25-26; 16.7-15). Comments or Questions.

Reading for April 14th

 Read 1 John 2.28-3.10. In 2.28-4.6: The relationship of the two tests. In 2.28-3.34: Ethical test. In 2.28-3.10: Who are the children of God? In 2.28-3.3: Little children ... born of him ... children of God: The believers, like Jesus, see God as Father. When he is revealed, that is, at his coming (see 2.28), the children will be like the Son (compare 4.17). In verses 4-10: The letter apparently asserts the sinlessness is a lie (1.6-2.2, 6). Only through the Son of God is freedom from sin possible. By distinguishing between the children of God and the children of the devil, the letter provides guidance to judge the believers' moral lives: Children of the devil neither act morally not to show love for others. Comments or Questions..

Reading for April 13th

 Read 1 John 2.18-27. In 2.18-27: Christological test: testing the false confession. In verses 18-19: The antichrist and the last hour. Children, the whole community. The last hour (see 2 Thess 2.3-12) is signaled by the appearance of many antichrists (referred to only in 2.18, 22; 2 Jn 7), opponents from within the community who deny Jesus is the Christ (see 2.22; 4.3). In verses 19-21: The opponents were once members of the community. Anointed, see 2.27. Holy one, probably the Holy Spirit (Jn 14.26), but perhaps Jesus (Acts 3.14; 4.27) or God (Jn 17.11). The truth, the correct confession of Jesus as the Christ. In verses 22-23: The opponents denied that the human Jesus was the divine Christ (4.2-3.2; 2 Jn 7). Everyone who confesses the Son has the Father: Jesus reshapes the understanding of God (2 Jn 9). In verses 24-26: What you heard: the teaching; abides ... abide: Appropriating the original message unites the believers with the Father and the Son. In verse 27: Anointing is a mark of knowledge and of new life. Comments or Questions..

Reading for April 12th

 Read 1 John 2.3-17. In 2.3-17: Walking in the light: love and obedience. A second group of three assertions is introduced by whoever says (2.4, 6, 9). In verses 3-4: Knowledge is tested by keeping the commandments. In verses 5-6: The one in whom the love of God reaches perfection truly exists (see 4.12, 17). Abiding is tested by conforming to the example of Jesus. Jesus' example conforms to his commandments. In verses 7-8: The love command (3.2, 21; 4.1, 7) is paradoxical since an old command becomes a new commandment (see Jn 13.34; 2 Jn 5) In verses 9-11: I am in the light: The evidence of being in the darkness is hating the brother (or sister); of being in the light is loving the other. In verses 12-14: Reasons for writing. Three groups are addressed twice, as little children, fathers, and young people, probably degrees of spiritual maturity. What is written to little children (v. 12) differs from what is written to children (v. 14). What is said of fathers is repeated exactly in the second address. And additional comment is made in the second address to young people. In verse 13: Him who is from the beginning, Jesus (contrast 1.10. Conquered: over come in 2.14 (see 4.4; 5.4, 5; Jn 16.33). In verse 14; Children, parallel structure suggests the same group as little children in 2.12. Children and father form a natural pair. In verses 15-17: True and false loves. The world, the flesh, and the devil oppose God (4.4-6; 5.4-5, 19). God's love transforms the world; those who love the world are possessed by it. Desire is controlled or determined by its object. Comments or Questions..

Reading for April 11th

 Read 1 John 1.5-2.2. In 1.5-2.27: Two tests. In 1 .5-2.17: The ethical test. Expressed as walking in the light, testing six of the seven assertions made by the opponents (1.6, 8,10; 2.4, 6,9; see 4.20). In 1.5-2.2 Walking in the light: sin and sinlessness. In verse 5: God is light; see 4.8 and Jn 4.24. Light is the self-revealing character of God. In verses 6-7: If we say: a formula introducing the first three assertions (1.6, 8, 10) of the opponents. Walking in the darkness falsifies the claim because God is light (1.5; see Jn 3.19-21; 8.12; 11.9-10; 12.35-36). Lying (see 2.4) is opposed to doing what is true (see Jn 3.21). The blood of Jesus (see 5.6-8) cleanses us from all sin (see1.9; 2.2; 5.16-17) through sacrifice. In verses 8-9: We have no sin; self-deception (see 1.10). The way to deal with sin is not denial but confession. Faithful and just: better, "faithful and righteous" (see 2.1, 29; 3.7). In verse 10: We have not sinned perhaps refers to past behavior; it is unclear how this differs from the second assertion. In 2.1-2: The provision for one who sins is the presence of the advocate, elsewhere used only of the Holy Spirit (see Jn 14.16). Jesus is also the atoning sacrifice (see 4.10; Lev16.16, 30) for the sins of the whole world (see 4.14; compare Jn 1.29). Comments or Questions..

Reading for Apirl 10th

 Read 1 John 1.1-4. In 1.1-4: Prologue. Themes borrowed from Jn 1.1-18 emphasize the humanity of Jesus. In verse 1: Word of life: both message and person.(Jn 1.1, 14). In verse 2; life was revealed in the Word (see Jn 1.4); the word dwells in and is the source of eternal life; see 2.25; 3.14-15; 5.11-13, 20; Jn 3.15. In verse 3: In verse 3: Fellowship, among believers, with the Father and the Son (see 1.6, 7; Jn 1.14-18; 3.16). In verse 4: We are writing (see 2.1, 7, 8, 12-14, 21, 25; 5.13) shows a self-consciously literal work. Comments or Questions..

Reading or April 9th

 Read 1 Samuel 31.1-13. In 31.1-13: Saul's death. I Chronicles 10 contains a parallel account. In verse 4: These uncircumcised are the Philistine. Saul does not want to suffer humiliation and torture at their hands, so he asks his armor-bearer to finish him off. The armor-bearer refuses, perhaps out of respect for the Lord's anointed. In verses 11-13: The men of Jabesh rescue Saul's body. They are moved to do this because of Saul's rescue of their city at the beginning of his reign (10.27-1.15). It is unusual that they burn the bodies of Saul and his sons (v. 12), since cremation was not a practiced by the Israelites. Comments or Questions..

Reading for April 8th

Read 1 Samuel 30.7-31.  In verses 7-8: The ephod was used by priests to divine the answers to yes/no questions such as those in v. 8. In verse 12: Fig cake was a clump of figs. In verse 14: The Cherethites were mercenaries from the island of Crete who closely associated with the Philistines. In verses 23-25: This is an etiology for a custom in the writer's day. David's decree of a statue and an ordinance for Israel shows his kingly decisiveness and authority. In verses 26-31: The cities listed here were all in southern Judah. David's gifts to the elders of these cities would cause them to look favorably upon him when the time came to choose a king over Judah. Comments or Questions..

Reading for April 7th

 Read 1 Samuel 30.1-6. In 30.1-31: David defeats the Amalekites. In verse 1: On the third day: Ziklag is over 50 miles from Aphek. The journey took three days. The writer emphasizes David's distance from the battle where Saul is killed. The Amalekites raid on Ziklag may have been in retaliation for David's raids against the Amalekites (27.8). This story stands in tension with ch. 15 where the Amalekites were supposedly destroyed. In verse 2: The women and all: The men were all with David. Both small and great is a figure of speech referring to two extremes and everything in the middle. Here, the terms describe poverty or wealth and obscurity or social prominence. In verse 6: Stoning as a type of execution implies that David had been accused of failing as a leader to provide adequate protection. Strengthened himself may mean summoning courage as well as gathering support within the army. David is here depicted as an ideal ruler. Comments or Questions..

Reading for April 6th

 Read 1 Samuel 29.1-11.In 29.1-11: The Philistines reject David. In verse 2: The lords of the Philistines are the rulers of the five main Philistine cities. In verse 3: The commanders of the Philistine army who will actually be in battle object to the presence of David and his men, when they refer to as Hebrews,  possibly a term for mercenaries. In verse 6: It is surprising that Achish, the Philistine, swears here by the Lord, that is, Yahweh, the God of Israel. In verse 8: David's wish to fight against the enemies of my lord the is ambiguous. David's "lord" is Saul, but Achish takes it as a reference to himself. In verse 10: The place that I appointed for you is Ziklag. Comments or Questions..

Reading for April 5th

 Read 1 Samuel 28.8-25. In verse 8; Saul disguised himself because he was breaking his own law (v.3)  by visiting the woman. In verses 11-12a: These verses are an illusion identifying Samuel as the ghost. originally, the woman recognized Saul because of his oath in v. 10 not to punish her. In verse 13: The ground can also mean "the underworld." Divine being can refer to a god or to a ghost or spirit. In verse 14: The robe was Samuel's characteristic garment and the a parent means by which Saul recognized him. In verses 17-18: These verses refer to the story in ch. 15. In verse 19: Tomorrow you and your sons shall be with me: they will be dead. In verse 24: A fatted calf in the house: Livestock were typically kept on the ground floor of Israelite houses with sleeping quarters above them on the second floor. Comments or Questions..

Reading for April 4th

 Read 1 Samuel 1 Samuel 28.3-7. In 28.3-25: Saul consults a ghost. In verse 3: Mediums and wizards are often used in conjunction and refer to devices used to communicate with the dead. Such practices are condemned by the law in Duet 18.10. In verse 4: Shunem and Gilboa locate the site of the battle near the Jezreel Valley,  far north of the Negeb where the previous stories were set. In verse 6: Three means of divining were dreams, or incubation, in which one expected the answer to an inquiry to be given at night, in a dream, often when one slept at a holy place; Urim, or lots, which have been used earlier in 1 Samuel; and prophets, like the man of God in 9.1-10.16. In verse 7:a woman who is a medium literally means "a woman of (who deals with) spirits," using the word translated "medium" in v. 3. Comments or Questions..

Reading for April 3rd

 Read 1 Samuel 27.1-28.2. In 27.1-28.2; David with the Philistines. In verses 3-4:David is driven by Saul's pursuits to flee to the Philistines. Achish is the same character as in 21.10. But the two passages are in tension, since David would not have gone to Achish after pretending to be mad in 21.10-15. In verse 6: It was common for kings to give grants of land to faithful servants. In this case Achish also benefited because Ziklag, guarded the southern frontier of Philistine territory. In verse 8; The mention of the Amalekites stands in tension with ch. 15 where they are all killed. In verse 10: The Negeb is the southern wilderness area of Palestine. Kenites should be read as "Kenizzites." They and the Jerahmelites were clans of within Judah. David was attacking other peoples and fooling Achish by telling him that he had attacks parts of Judah. In verse 12: Achish felt confident of David's loyalty because he thought David had alienated himself from his own people. In 28.2: Then you shall know what your servant can do has a double meaning. Achish thinks David is saying that he will show his potential against Israel. David is actually saying that in the heat of battle Achish will find out David remains loyal to Israel. Comments or Questions..

Reading for April 2nd

 Read 1 Samuel 26.13-25. In verse 13: David went over to the other side so that if Saul purses him he can lead the army away from his unsuspecting men. In verse 16: You deserve to die hints at Abner's assassination (2 Sam 3). In verse 19: David curses any persons who have caused Saul to pursue him because this has driven him from the land of Israel, which is the Lord's heritage. The other gods are the gods of of countries outside of Israel where David sys he has been driven. In verse 20: A partridge is literally "the caller" or "calling bird." The comparison is apt since David is calling to Saul from a mountain. In verse 25: Saul's blessing subtly indicates that David will be king. Comments or Questions..

Reading for April 1st

Read 1 Samuel 26.1-12. In 26.1-25: A second opportunity to kill Saul. This story is very similar to the one in ch 24, and the two may be variants of a single original. In verse 6: Joab was David's nephew (1 Chr 2.16) and would become the commander of his army. In verse 8: David can kill Saul with the same spear Saul once used against David. In verse 12: The Lord is again protecting David. Comments or Questions.. 

Reading for March 31st

 Read 1 Samuel 25.33-43. In verse 23: Unlike Nabal, Abigail is very respectful toward David, treating him as a king. In verses 24-31: Abigail's speech is a model of eloquence and tact. She refers to herself as David's servant (v. 24) and begs him to ignore the ill-natured fellow, Nabal. Verse 24: seems to anticipate the conclusion of the story, according to which Nabal died, but not by David's hand. Abigail diplomatically refers to the supplies she brings to David as a present for his men (v. 27). Her reference to the Lord's giving David a sure house means she knows he will be king. The mention of anyone who should rise up to pursue David and to seek (his) life (v. 29) alludes to Saul. This bundle of the living is the list of  those who live. Abigail's wish that God sling out David 's enemies is reminiscent of David's victory in ch. 17 and anticipates Nabal's death in v. 37. Abigail closes her speech by gently suggesting that shedding innocent blood would be an obstacle to  his kingship (vv. 30-31). When the Lord has dealt well with my Lord could refer to David's becoming king or, in a ironic way, to Nabil's death. Remember your servant is a marriage proposal. In verses 34-35: David perceives that it is the Lord, through Abigail, who has prevented him from committing a great offense. In verse 37: Nabal's heart became like a stone may refer to a comma. In verse 43: Saul's wife was also named Ahinoam (14.50). Comments or Questions.

Reading for March 30th

 Read 1 Samuel 25.1-22. In 25.1-43: Nabal and Abigail. The placement of this story between the two accounts of David's chances to kill Saul (chs. 24 and 26) is significant. While David avoids shedding Saul's blood, he is almost guilty of killing many innocent people in Nabal's household. In verses 2-3: Nabal is like Saul in many ways. He is "rich as a kin" and and was probably an important figure, perhaps the chieftain, among the Celebites, one of the leading clans of Judah. The name Nabal means "fool" or "brute." It was probably not the man's real name but represents his character. His wife, Abigail, on the other hand, is his complete opposite. The only other Abigail in the Bible is David's sister (1 Chr 2.16). In verses 4-8: Shearing sheep was a festival time in Israel. David's requests a gift, hoping Nabal, in the spirit of the festival, will be generous. The gift David expects is more or less obligatory as payment for not harming or "protecting" Nabal's shepherds. The ten young men who David sends should give Nabal an idea of the size of the gift David is expecting, namely, as much as ten  men can carry. In verses 10-11: Nabal's reply is insulting/ His questions, Who is David? Who is the son of Jesse? are a way of saying that David is insignificant and do not mean that Nabal does not know who David is. Nabal calls David, in effect, a runaway slave and a vagabond. In verses 14-17: Nabal's own servants recognize that he is ill-natured and untrustworthy. In this emergency they go to Abigail. In verse 18; Five measures: The Hebrew word is "se'ah." Five se'ahs was about a  bushel. cakes of figs were clumps rather that bakery products. In verse 22: David vows to annihilate every male in Nabal's house hold. This sets the stage for the arrival of Abigail, who is a female, is the only person who can prevent a tragedy. Comments or Questions..

Reading for March 29th

 Read 1 Samuel 24.8-22. In verse 11: My father's respectful address from the younger David to the older Saul, it may also imply David's right to inherit Saul's kingdom. In verse 14: A dead dog? A single flea? These terms of self-disparagement, may be read in two ways. David could be saying he is insignificant or that Saul is mistaken if he thinks David will succeed him. In verses 21-22: David's oath not to wipe out Saul's descendants anticipates his treatment of Jonathan's son, Mephibosheth, in 2 Sam 9. Comments or Questions.. 

Reading for March 28th

 Read 1 Samuel 24.1-7. In 24.1-22: David spares Saul.  In verse 3: To relieve himself (literally, "to cover his feet") is a euphemism for deification. The portrait of Saul at this point is particularly degrading. In verse 4a: The prophecy to which David's men refer here is not recorded. In verses 4b-5: These verses probably originally were located after v. 7a. David's cutting off Saul's hem may be as symbolic emasculation or a symbol of his taking Saul's kingdom. This may be why David's conscience bothered him. In verse 6: To attack Saul, the Lord's anointed, was to attack the Lord. In verse 7a: David scolds his men for their suggestion in v. 4a that he kill Saul. Comments or Questions.

Reading for March 27th

 Read 1 Samuel 23.15-29. In verse 17: The recognition that David will be king and Jonathan the second in command is extraordinary. in the mouth of Jonathan himself, the crown prince. In verses 19-29 Saul is frustrated that David stays on jump ahead of him, which he is able to do because of the ephod (v. 22). This time (v. 26) David is trapped on one side of a hill which Saul's forces is circling from both directions. The last-minute notice about the Philistines (v. 27) show Yahweh's protection of David. Either meaning for the etiology in v. 28 ('rock of escape" or "rock of 'division") is appropriate in the context of this story. (Comments or Questions..

Reading for March 26th

 Read 1 Samuel 23.1-14. In 23.1-29: Narrow escapes. In verses 1-6: The episode illustrates the importance of Abiathar's ability to divine through the ephod as explained in v. 6. Keilah was an independent city within Philistine territory, Both times when David inquired his questions required an answer of yes or no, which could be determined through casting lots. Abiathar's ephod (v. 6) was just such an instrument. In verses 7-14: Although David was hoping to cultivate the loyalty of the people of Keilah, they were willing to betray him to Saul. The ephod forewarned him and allowed him to escape Saul. Comments or Questions..

Reading for March 25th

 Read 1 Samuel 22.11-23. In verse 13: Saul accuses Abimelech of treason. In verses 14-15: Abimelech's eloquent defense makes the point that David is Saul's most loyal servant and son-in-law and that he (Abimelech) was unaware of any change in their relationship. In verses 16-17: These reminders only infuriates Saul more, and he orders the death of the priests. In verse 18: Only Doeg, who is an Edomite, dares attack the Lord's priests. In verse 19: Saul devotes Nob to destruction. Ironically, this is what he failed to do against the Amalekites in ch. 15. In verses 20-23: The one escapee is Abiathar in fulfillment of the oracle against the house of Eli in 2.27-36. He will prove a useful asset to David. Comments or Questions..

Reading for March 24th

 Read 1 Samuel 22.6-10. In verse 7: The son of Jesse is a disparaging reference to David. it was common for the king to reward his loyal servants. David may have been making promises of rewards to his followers. But Saul is saying that because they are not from Judah, David's tribe, the Benjaminites can expect no such rewards if David becomes king. In verse 10: Chapter 21 does not mention that Abimelech inquired of the Lord for [David], but this plays an important role in the confrontation to follow. Comments or Questions.

Reading for March 23rd

 Read 1 Samuel 22.1-5. In 22.1-5: David gains a following. In verses 1-5: The account of David's travels related here delays the continuation of the story of the priests of Nob, but it also shows David building an  army. Adullam was in Judah and served as David's headquarters. The cave may be an error for stronghold; the two words are similar in Hebrew. This suggests that the otherwise unknown stronghold in v. 4 is also Adullam. In verse 2: David's army consists of those who are unhappy with Saul. Many of these people may have fled earlier to the wilderness of Judah to escape Saul's reach. In verses 3-4: The connection of David's family with Moab is attested by Ruth 4.17-22. In verse 5: The image of a king sitting in council under a sacred tree was a common one in the ancient Near East. Comments or Questions..

Reading for March 22nd

 Read 1 Samuel 21.1-15. In 21.1-15: David visits Nob. In verse 1: Abimelech was the brother of Ahijah, Saul's chaplain, and the great-grandson of Eli. He came trembling to meet David perhaps because David was alone, and Abimelech suspected something was wrong. In verses 4-5: Sexual abstinence, as expressed in the phrase have kept themselves from women, was practiced by soldiers preparing for war and by worshippers. David affirms that he and his men are on a holy mission and so have been abstinent. Although vessels can refer to tools, weapons, or other implements, here is is a euphemism for the sexual organs. In verse 7: The fact that Doeg was detained before the Lord probably means that he had a vow to fulfill. Shepherds maybe a mistake for "runners"; the words are very similar in Hebrew. Kings were often escorted by runners. In verse 9: David had placed the sword of Goliath in his own tent according to 17.54. The ephod mentioned here seems to be an idol (Judg 8.27) rather than a priestly garment. In verse 10: Achish, like Goliath, is a genuine Philistine name. In verse 11: It is is not a simple anachronism, the Philistines recognize David already as king if the land. In verses 13-15; To be mad was seen in the ancient world as being divinely "touched." Hence, the Philistines, fearing divine wrath, leave David alone. The story also jabs fun at the Philistines who cannot tell madness from sanity and who, by their own admission, have plenty of madmen. Comments or Questions.

: 

Reading for March 21st

 Read 1 Samuel 20.18-42: In verse 30: Nakedness is a euphemism for the genitals. Saul's remarks is course and insulting. He accuses Jonathan of treason and says that he is a shame to his mother's genitals. In verse 31: Saul perceives that David will be king if he is not killed. In verse 33: Saul tries to kill Jonathan with his spear just as he tried to kill David. In verses 41-42a: This is an addition emphasizing the affection and loyalty between David and Jonathan. If the two had been able to meet openly like this, the sign in the previous verses would have be unnecessary. Comments or Questions..

Reading for March 20th

 Read 1 Samuel 20.1-17. In 20.1-42: The covenant of David and Jonathan. In verse 2; Jonathan is unaware that Saul has tried to kill David and still believes that his father would not act without first consulting him. In verse 5: The new moon in ancient Israel was a day of sacrificing and feasting. In verse 8: Jonathan asks David to deal kindly or "loyally" with him. The term implies faithfulness to a treaty, and Jonathan goes onto mention the covenant between them. In verse 13: The Lord do so to Jonathan, and more also: Jonathan swears that he will warn David. Jonathan's wish that the Lord be with David as he was with Saul suggests that David will be king. In verses 14-15: Faithful love also means "loyalty." My house means Jonathan's descendants. David's oath of loyalty to Jonathan's house anticipates the account of his treatment of Jonathan's son in 2 Sam 9.16: The enemies of David include Saul. In verse 17: Love again expresses political loyalty. Comments or Questions..

Reading for March 19th

 Read 1 Samuel 19.1-24. In 19.1-24: More attempts on David's life. In verse 5: Killing innocent person was a serious crime that could taint an entire nation and bring the wrath of God. In verses 11-17: This was originally the continuation of the story of David's marriage in 18.20-29 and took place on the couple's wedding night. In verse 12:The house was evidently built into the city wall, so that David went through the window and escaped the city. In verse 13: An idol: The Hebrew word "teraphim," refers to household gods like those that Rachel took from her father (Gen 31.33-35).The one used by Michal must have been close to life-size. In verse 17: Michal lies to protect herself. A threat from David could not explain her ruse with the bed after his departure. In verse 18: Ramah, Samuel's hometown, was about two miles north of Gibeah, while David's home, Bethlehem and Judah, lay to the south. David would hardly have fled north. The story is included here for literary and theological reasons. Naioth may be not a proper name but a word meaning "camps" or "huts" where the prophets lived near their leader Samuel. In verses 23-24: The saying is Saul also among the prophets? has a different explanation here from the one offered in 10.10-12. The perspective on Saul is this later case is negative. The depiction of his lying naked is degrading. The fact that the Lord's spirit comes upon him to prevents him from arresting David clearly shows that God is on David's side against Saul. Comments or Questions..

Reading for March 18th

 Read 1 Samuel 18.20-30. In verse 20: Michal was Saul's younger daughter. In verse 21: This plan of Saul is slightly more direct than his hope that David promotion over the army would lead to his death. In verses 23-25: The marriage present or "bride price" was set by the bride's father and paid to him by the groom. In verse 26: David was well please to be the king's son-in-law, despite his claim to lack of ambition. In verse 28: Michal loved him: Even Saul's own daughter was loyal to David, as she would shortly demonstrate. Comments or Questions..

Reading for March 17th

 Read 1 Samuel 18.6-19. In verse 9; Saul eyed David means that Saul kept a wary eye on him. In verses 10-11: These verses are also supplemental. In the initial story, Saul's attempt to kill David with his spear (19.8-10) provides the climax to a series of subtle moves against David. He raved is the same word translated "prophesy" elsewhere.it refers to ecstatic (irrational) behavior. In verses 13-14; Saul promotes David because he is afraid to have David near him. He also hopes that David will be killed in battle. Marched out and came in is an idiom for "went to war." In verse 16: All Israel and Judah loved David again expresses political loyalty, thus giving Saul all the more reason to fear. In verses 17-19:these verses are supplemental as they are not included in the original Greek or Septuagint version (LXX), if these verses are related to 17.25, Saul has changed the conditions of his promise. David's response in v. 18 shows his humility and lack of ambition to be king. The son-in-law to the king was an important political position, since he was potentially an heir to the throne. In the end (v. 19), Saul goes back on his promise despite David's heroic deeds. Comments or Questions..

Reading for March 16th

 Read 1 Samuel 18.1-5. In 18.1-30: Saul's jealousy of David. In verses 1-5: These verses interrupt the initial narrative, which continues in v. 6, with the return home after David's victory. They continue the supplemental material from ch. 17. In verses 2-3:Jonathan's love for David implies political loyalty in addition his personal affection. In verse 4: Jonathan's act is highly symbolic. By giving his royal robe and armor to David, Jonathan, in effect, hands over the succession to the throne. In verse 5: This verse is also supplemental. In the initial narrative David is promoted for quite a different reason (vv. 12-13). Comments or Questions..

Reading for March 15th

 Read 1 Samuel 17.48--58. In verse 49: It is not by chance that David's stone strikes the Philistine in a spot where he is vulnerable. David's speech shows that this is understood as God's doing. In verse 50; This supplemental verse is a summary of the action. It causes some tension with v. 51, which says that David killed the Philistine with his own sword after felling him with the sling and then beheaded him. In verse 54: This verse contains an anachronism, since Jerusalem was not conquered until David became king of Israel (2 Sam 5). His tent: Goliath's sword later surfaces among the priests at Nob (21.1) suggesting that this phrase should be read as "the tent (shrine) of Yahweh." In verse 55: Whose son is this young man? is idiomatic. Saul is not asking who is David's father is. Again, this question indicates the story originally independent nature, since according to 16.14-23 Saul and David already had a close relationship. Comments or Questions..

Reading for March 14th

 Read 1 Samuel 17.41-47. An element of ancient warfare involved taunting the opponent and boasting of one's own superiority. The Philistine is distracted by David's staff (v.43) and over looks his real weapon, the sling. David's reply (vv. 45-47) is religious in nature and promises retribution for the Philistine's defiance of the Lord. David does not need the Philistine's arms because the Lord fights for him. Comments or Questions.. 

Reading for March 13th

 Read 1 Samuel 17.28-40. In verses 33-37: While David has experience fighting wild animals as a shepherd, he is still not the warrior described in 16.18. This tension results from the addition to the originally independent story in ch 17. In verses 38-39: David's inability to move in Saul's armor emphasizes his lack of experience as a soldier. But it also shows Saul's failure to understand David's advantage lay in his mobility.. In verse 40: His staff was a shepherd's staff, little more than a stick. The sling was not a shepherd's toy but a deadly weapon of war wielded by entire divisions of armies. It consisted of two cords attached to a pouch from which a stone was hurled, potentially with great accuracy (Judg 20.16). Comments or Questions..

Reading for March 12th

 Read 1 Samuel 17.12-27. In verse 12: The Ephrathites ere a subgroup within the Calebite clan which was part of Judah. In verses 14-15: Here, David is a shepherd boy running errands for his father rather than a warrior already in the army as in 16.14-23. In verse 16: In this supplementary version of the story, the Philistine had been challenging the Israelites for forty six days, while in the initial version David fights him, the first time he comes out. In verse 17: An ephah was about half a  bushel. In verse 18: Some token refers to a personal effect that would indicate the the brothers had received the gift from their father and that they were well. In verse 26: David's courage comes from his recognition that the Lord will help him because the Philistine has reproached the Living God. Comments or Questions..

Reading for March 11th

 Read 1 Samuel 15.1-11. In 17.1-58: David defeats the Philistine champion. An initial version of this story in vv. 1-11, 32-49, 51-54 has been extensively a supplemented in the Hebrew text by vv. 12-31, 50, 55-58, 18.1-5. The supplementary material does not occur in the old Greek translation (known as the Septuagint and abbreviated as LXX). Its addition has caused a series of tensions within the story relating to David's presence in Saul's army, the way in which the Philistine died, and Saul's acquaintance with David. In verse 4: Goliath is a genuine Philistine name. But is occurs only here and in v. 23, which is supplemental. Otherwise David's opponent is simply called "the Philistine." The name has come into the story under the influence of 2 Sam 21.19, which says that a man named Elhanan killed Goliath. Six cubits and a span was about nine and one-half feet. The Greek reading, "four cubits and a span," about six and one-half feet, is more realistic and probably original. In verses 5-7: The armor described here is not genuinely Philistine but reflects items from different arise at different times. It is designed to paint a very imposing picture of the Philistine. Five thousand shekels was almost 126 pounds. In verse 6: The javelin was more likely a curved sword or scimitar. In verse 7: The spear's description is borrowed from 2 Sam 21.39. The comparison of the shaft with a weaver's beam is obscure. it may refer to size or to a leather thong attached to some spears to facilitate hurling. Six thousand shekels of iron was more than 15 pounds. Comments or Questions..

Reading for March 10th

 Read 1 Samuel 16.14-25. In 16.14-25: David comes to Saul's court. In verse 14: The contrast between David and Saul continues. The spirit of the Lord came upon David (v. 13) but left Saul. In its place Saul is tormented by an evil spirit from the Lord. This may be an ancient way of describing mental illness. The theological point is that the Lord has abandoned Saul. In verse 16: The lyre was a hand-held stringed instrument. Musicians were used in the ancient world to ward off evil spirits. In verse 18: A man of valor is a "noble-man." In 9.1 the same expression is translated "a man of wealth." prudent in speech" or "skilled of speech" implies both eloquence and cleverness. The Lord is with him expresses a central theme of the David story, which has its beginnings in this text. In verse 19: David's role as a sphered again hints at his future as king. In verse 21: The word "love" expressed not only affection but also loyalty. Because Saul loved [David] greatly he established a relationship with him and made a commitment to him, appointed him as his armor-bearer, which indicates David's skill as a warrior. Comments or Questions..

Reading for March 9th

 Read 1 Samuel 16.1-13. In 16.1-13: David's anointing. In verses 14-15: The elders of the city were nobles who functioned as a council of civic leaders. Jesse seems to be among the elders of Bethlehem. In verses 6-7: Like Saul, Eliab is tall and handsome. Samuel is impressed but is warned that the Lord regards the inner qualities or heart as more important than outer appearance. The writer is building a contrast between Saul and David. In verses 8-9: David's brothers are rejected one by one. Samuel is probably using some device like the  Urim and Thummim to determine whether each of the sons is the one one chosen by the Lord. In verse 10; This verse agrees with 17.12 in crediting Jesse with eight sons, but 1 Chr 2.13-15 mentions only seven with David as the youngest. Since the number seven had special meaning as a symbol for completeness or largeness, the seventh son may have been seen as specially blessed. Perhaps David was originally the seventh son and the tradition became altered over time. Or perhaps he is described as the eight son as a way of highlighting his humble origins. In verse 11: The word translated the youngest may mean "the smallest" and again contrasts David with Saul. David is also keeping the sheep. The image of a shepherd was a common metaphor for kings (2 Sam 5.2). In verse 12: Ruddy means "reddish" or hair and complexion (Gen 25.25). Comments or Questions..

Reading for March 8th

Read 1 Samuel 15.24-35. In verse 27:Grasping the hem of a person's garment was a way of submitting or pleading. In verse 28: Samuel uses the torn hem as an object lesson. . The Lord has torn the kingdom from Saul and given it to his neighbor, an allusion to David. In verse 29: The point of this verse is that the Lord will not change his mind, so Saul's further pleading is futile. The Glory of Israel is an epithet for the Lord not used elsewhere in the Hebrew Bible. The general message of the verse seems to contradict the larger context in which the Lord has changed his mind about allowing Saul to be king. Some scholars address contradiction by positing v, 29 as a later addition. In verse 33: Agag's dismemberment before the Lord at the hands of Samuel was a ritual execution as punishment either for war crimes or for violation of an unknown treaty. In verse 35: The statement that Samuel did not see Saul again until the day of his death anticipates the story in 1 Sam 28 but stands intension with 1 Sam 19.18-24. Comments or Questions.. 

Reading for March 7th

 Read 1 Samuel 15.10-23. In verse 15: Saul defends himself by blaming his troops (the people) for sparing the best of the sheep and cattle, though he is implicated in v. 9. He also says that the animals were spared for sacrifice, and this is the ground for Samuel's subsequent rebuke. In verse 22: The fat of rams was part of the animal burned in sacrifice to the Lord. In verse 23: The kind of divination prohibited here is related to foreign idolatry and does not include divination through a legitimate priest of the Lord. Rebellion and stubbornness are like the divination and idolatry because they involve turning away from the Lord. Comments or Questions..

Reading for March 6th

 Read 15.1-9. In 15.1-35: Another rejection of Saul. In verse 2: An allusion to the story in Ex 17.8-16, which is also recalled in Deut 25.17-19. In verse 3: The order to utterly destroy the Amalekites reflect the practice of the "ban" or "devotion to destruction" (Heb., "herem"), used by Israel and other peoples in the ancient Middle East. When it was implemented as a kind of sacrifice to the deity. In verse 4: Saul's army is unbelievably large. Either the figure have been exaggerated or the Hebrew word translated "thousand" actually refers to  a military unit much smaller than a thousand men. In verse 6: The precise event in which the Kenites showed kindness is unknown. Comments or Questions..

Reading for March 5th

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

Reading for March 4th

 Read 1 Samuel 14.36-46. Finally, Saul's oath nearly cost the life of Jonathan. The inquiry through the priest (v. 37) involves yes/no questions, with the additional possibility that no answer will be forthcoming. Verses 40-42 illustrate at least on method of divination or lot casting. Neither the mechanism nor the meaning of the Urim and Thummim are known, but they function to answer yes/no questions. or to choose between two alternatives. In verse 45: It is not clear exactly how the people ransomed Jonathan. Perhaps this situation foreshadows Jonathan's death before he can succeed Saul. Comments or Questions..

Reading for March 3rd

 Read 1 Sam14.23b-35. In verses 24-30: Saul's foolish oath caused his troops to be faint and prevented them from gaining a complete victory. In verses 31-35: A further result of Saul's oath was that it led his hungry soldiers to commit a ritual offense by slaughtering animals on the ground so that the blood did not drain out. hence, they ate meat cooked with the blood. Saul then commanded them to roll a large stone to  the site so that animals could be slaughtered upon the stone (thereby allowing the blood to be drained before the meat was cooked and eaten. Comments or Questions..

Reading for March 2nd

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

Reading for March 1st

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

Reading for February 29th

 Read 1 Samuel 13.1-15a. in 13.1-14.52: Saul's wars with the Philistines. In 13.1 Saul's age at his accession is unknown. The Hebrew text actually says he was one year old, which is, of course, impossible it also says, that he reigned two years, but the events recounted for huis reign indicate a much longer period. In verses 3-4: Jonathan, Saul's son is mentioned here for the first time. Since he is a grown man, this story is substantially later that 9.1-10..16, where Saul appears as a young man. Both Jonathan and Saul are credited with defeating the Philistine garrison. This may indicate the composite nature of the account, or Saul, as king, may have received the credit for his son's victory. Geba and Gibeah are very similar in Hebrew and appear to be confused here. In verses 7b-15a: This story of Saul's rejection alludes to Samuel's order in 10.8, Both passages refer to an interval of seven days between them, but the intervening events in chs. 10-12 would require a much longer time. The nature of Saul's sin is not altogether clear. Perhaps he is condemned for trying to usurp Samuel's role of religious leadership. The man after (Yahweh's) own heart is an allusion to David. It does not imply any special quality of David but is simply a way of saying that he is chosen by the Lord. Comments or Questions..

Reading for February 28th

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

Reading for February 27th

 Read 1 Samuel 12.1-18. In 1.1-25: Samuel's farewell. In verse 3: words are reminiscent of Moses' in Num 16.15: and contrast with the "ways of the king": that he listed in Sam 8.6-1: This long retrospective on Israel's history expresses the opinions and concerns of the deuteronomistic editor. In verses 13-15: Even though the people's request for a king evinced a lack of faith, they and their king can still prosper as long as they serve the Lord. In verses 16-18: The wheat harvest was in early summer. The lack of rain was a threat to the crops. Thus, this miracle shows the Lord's response to Samuel and hints at his displeasure with the people. Comments or Questions..

Reading for February 26th

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

Reading for February 25th

Read 1 Samuel 10.17-27a.  In 10.17-27a: Saul is chosen by lot. In verses 18-19: These verses offer another example of deuteronomistic language. In verses 20-21: Israelite society was structured according to a hierarchy: tribe, clan, family ("house of the father"), and individual. Elsewhere in the Bible (Josh 7.14; 1 Sam 14.41) the lot is used to find a person guilty of breaking the law or vow.  Some scholars believe that two stories are combined at this point, one in which Saul was present and chosen by lot and another in which he was chosen by oracle or because of his height. In verse 22: Inquired is another pun on Saul's name. In verse 25: The rights and duties of the kingship probably setout the responsibilities of king and people to each other. The expression here is nearly identical to "the way of the king" in 8.9, 11, although the two passages seem to refer to two different lists or documents. In verses 26-27a: Saul's return to Gibeah and the doubts of the worthless fellows prepare the way for the subsequent story in which Saul will prove his ability to save Israel. Comments or Questions..

Reading for February 24th

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

Reading for February 23rd

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

Reading for February 22nd

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

Reading for February 21st

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

Reading for February 20th

 Read 1 Samuel 9.1-10. In 9.1-10.16: Saul's anointing. In 9.2: Saul's height and handsomeness are qualities typically attributed to a king. In verse 3: Donkeys' were ridden by kings (Zech 9.9;Mt 21.1-9), so that the story already hints ay Saul's kingship. One of the boys refers to a servant who may or may not have been young. Inverse 6: Man of God is a title for a prophet. This prophet turns out to be Samuel (v. 14). But the identification is secondary, since Saul and his servant do not initially seem to know who Samuel is. In the original tale, Saul's encounter was with an anonymous seer. The town would have been understood as Ramah, Samuel's house. In verse 7: The present was necessary as a sort of payment to the man of God for diving the whereabouts of the donkeys. In verse 8: A shekel was not a coin but a measure of weight of less than half an ounce. In verse 9: This is an obvious editorial comment identifying a seer as a prophet. Comments or Questions..

Reading for February 19th

 CHOOSING A KING: Chs. 8-12: Chapters 9-11 contain three accounts of Saul's being chosen king that have been bound together editorially and surrounded by Samuel's convocations of the people in chs 8 and 12. 

 Read 1 Samuel 8.1-22. 8.1-22: Israel demands a king. In verses 1-2: Beer-sheba was the southernmost city in Judah and far outside of Samuel's jurisdiction in 7.15-17. It became an administrative center during the period of the monarchy of Judah. These facts suggest 8.1-3 may have been written against the practice of hereditary leadership. Like Eli's sons, Samuel's sons are evil. In verses 4-9:Both Samuel and the Lord are displeased by the people's request for a king This does not necessarily mean that monarchy itself is bad but only that the people's request demonstrates a lack of faith in the Lord. In verse 8: The review of Israel's history as one of forsaking the Lord is indicative of the deuteronomistic narrator's view. In verse 10:  asking is a play on the name "Saul." In verses 11-17: These verses preview the social consequences of monarchy by detailing the ways of the king. The Hebrew word translated ways means "custom" or "judgment." Ironically the king to who the people look for justice will follow the typical ancient Near Eastern practices of taxation and conscription of workers for his service. The items in this list appear to be based on Solomon's reign. In verse 18: The language of this verse is characteristic of the deuteronomistic narrator and resembles that of the framework of the book of Judges. In verse 20: Govern, or "judge". In verse 22: The Lord permits the people to have a king even though he does not approve of their demand. Comments or Questions..

Reading for February 18th

 Read 1 Samuel 7.2--17. In 7.2-17: Samuel judges Israel. Samuel is described as a transitional figure between the era of the judges and the monarchy. He embodies the roles of priest, prophet, and now judge. In verse 2: Twenty years is a way of designating half a generation. the phrase fits Samuel into the structure of the book of Judges in which a period of foreign oppression precedes Israel's repentance. In verses 3-4: The call for returning to the Lord with all your heart from the sin of idolatry marks these verses as an addition by the deuteronomistic editor. Baal and Astarte were leading male and female fertility gods of Canaan. In verse 5: Mizpah became the administrative and religious capital after Jerusalem's destruction in 586 BCE. The setting of this story in Mizpah may indicate a late date of composition. In verse 6: The libations and fasting described here are part of a community purification ritual, perhaps for war. In verses 8-9: Samuel is depicted as an intercessory for the people in the tradition of Moses and Jeremiah. In verse 10: The first part of this verse is parenthetical; Yahweh's answer is the thunder. In verse 12: An etiology for the name Ebenezer, whose original meaning was religious and military; "stone of the helper/warrior." In verses 13-14: The typical deuteronomistic formula for the judges are here applied to Samuel (compare Judg 3.30; 8.28; 11.33). In verses 15-17: The book of Judges describes two type of judges; military leaders and legal figures. This chapter ascribes both roles to Samuel. The towns of Bethel, Gilgal, Mizpah, and Ramah were all within the territories of the tribes of Ephraim and Benjamin. Comments or Questions..

Reading for February 17th

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

Reading for February 16th

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

Reading for February 15th

 Read 1 Samuel 4.1b-22. In 4.1b-22: The capture of the ark. Many scholars believe that 4.1-7.1 and possibly 2 Sam 6 are based on an old "ark narrative" which described the capture and return of the ark. In verse 1b: The Philistines came from the northwestern Mediterranean area (especially the island of Crete and entered Palestine (which is derived from 'Philistine") in approximately 1200 BCE, about the same time the Israelites were emerging in the central highlands. In this period they were Israel's traditional enemy. In verse 4: Cherubim were mythical griffin-like creatures with body parts from different creatures, often including wings and human heads. They were commonly depicted in palaces and temples. The ark is described as the throne of "the Lord of hosts who sits enthroned on the cherubim," and the Israelites believe that the Lord is therefor present with them in battle. In verse 6: Hebrews is a term commonly used in the Bible but foreigners speaking of the Israelites. It may designate socioeconomic group rather that an ethic or family unit. In verses 7-8: God's: The Philistines assume that the Israelites, like themselves, are polytheists. In verse 18: Forty years in the Bible is a round number for a single generation. In verses 21-22: Ichabod probably means "Where is the glory?" Phinehas' wife gives her son this name in lamentation for the capture of the ark, which represents the Lord's presence or glory. Comments or Questions..

Reading for February 14th

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

Reading for February 13th

 Read 1 Sam 2.27-36. In 2.27-36: The oracle against Eli. This was probably written by the deuteronomistic editor. In verse 27: Your ancestor may allude to Moses, to who Eli's family traced their ancestry, rather than the tribe of Levi. The  names of Eli's sons, Hophni and Phinehas (1.3; 2.34), are actually Egyptian, which is consistent with the phrase in Egypt. In verse 28: To go up to my altar, to offer incense, to wear an ephod refer to three principal duties of priests. Going up to the altar refers to making animal sacrifices. In verses 31-33: The cutting off of Eli's household refers not to the death of Eli and his sons in 1 Sam4 but to Saul's annihilation of the priests of Nob in 1 Sam 22. Abiathar is the one spared. In verses 35-36: The faithful priest is Zadok, who came to prominence when Abiathar was banished by Solomon (1 Kings 1-2). The Zadokites were Aron's descendants, and this passage may reflect a rivalry between the descendants of Moses and Aron for the priesthood. Comments or Questions..

Reading for February 12th

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

Reading for February 11th

 Read 1 Samuel 2.1-10. In 2.1-10: The song of Hannah. This is a psalm of thanksgiving for a national victory that has been placed in Hannah's mouth. In verse 1: Strength, literally, "horn," seems to make use of the image of a proud animal. In verse 5: The barren has borne seven: This line probably led to the psalm's insertion. Hannah had only six children (2.21). In verse 6: Sheol was the place of the dead, the under world. In verse 10: The reference to his king shows that the psalm was written later than Hannah since there was not king of Israel yet in her time. Anointed, (Heb., "mashiah") was a title for the king and the source of the term "messiah.' Comments or Questions..

Reading for February 10th

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

Reading for February 9th

 Read 1 Samuel 1.1-18. In 1.1-18: Hannah's request. In verse 3: Elkanah's annual pilgrimage to the temple of Yahweh or house of the Lord (v. 7) in Shiloh shows him to be a righteous man. Lord of host or "armies" (Heb., "sebaoth") describes the Lord's leadership in wars both divine and on behalf of Israel. In verses 5-8: The value of a woman's ability to bear children in ancient Israel lies behind Hannah's depression. Her barrenness is comparable to that of Sarah, Rebekah, and Rachel in Genesis and of Samson's mother in Judg 13. In verse 11: Nazirites were devoted to the Lord for some special purpose and were prohibited from drinking alcohol or eating grapes, cutting their hair or beards, and approaching a dead body (Num 6,1-21). Intoxicants refers to a form of beer. In verse 13: Eli thought she was drunk either because his eyesight was poor (3.2) or because he had lost the capacity to discern the sacred from the secular, and therefore could not tell that Hannah was praying. Comments or Questions..

Reading for February 8th

 Read 2 Peter 3.14-18. In 3.14-18: Letter closing. Once more, the true tradition about the coming judgment yields pastoral results in reform of human lives. In verse 14: We are to be without spot or blemish, just as Paul regularly announced to his churches (1 Thess 3.13; Phil 2.15), In verses 15-16: The reference to Paul indicates that's one of his letters are known, possibly even collected by this time. Our author admits that Paul's letters are hard to understand. yet he cites them as support for God's patience or delay or judgment (Rom 2.4-5). Christian belief in a final judgment (Rom 14.10), consequence need for spotlessness (1 Thess 3.11-13), and the coming of Christ like a thief in the night (1 Thess 5.2) In verses 17-18: The letter sends with a final exhortation to shun the erroneous doctrine, which leads to lawlessness. The final doxology is addressed to Jesus, not God, which is very unusual. Comments or Questions..

Reading for February 7th

 Read 2 Peter 3.1-13. In verses 1-7: Another refutation. In verses 1-2: Peter claims that this is his second letter, but 1 Peter can hardly be the earlier one because it shares so little of this author's vocabulary or themes. Moreover, by referring to what was said by your apostles, the author positions himself as a much later authority. This letter aims to remind the recipients of what their holy prophets and Lord and Savior said about the Day of the Lord, which is the crux of the conflict. In verses 3-4: Farewell addresses generally predict future crisis, here scoffers ridicule the prophecy of Jesus' return. "Where is the promise of his coming?" Delay serves as their chief argument against Jesus' coming and God's judgment. In verses 5-7: The author refutes their scoffing by emphasizing the reliability of God's word. God's word created the world out of water and judged it (recall Noah, 2.5), that the same word declares that God will judge by fire what is created. It was common to describe God's two basic powers as creative power as the world's beginning and executive power at its end. The Christians God is also confessed as having both powers, which the opponents here deny. In verses 8-13: Challenge and riposte. Peter challenges more scoffing statements from his opponents. In verses 8-9: The standard argument against divine judgment is its delay; sinners seem to escape, and faithful people seem not to be rewarded. Peter refutes this in two ways. First, God's time is not our time, as Ps 90.4 indicates (one day is like a thousand years); moreover, God's delay is a gift of time for repentance (Rom 2.4-5) because God does not want any people to perish. In verse 10: Yet the traditional prophecy of the Lord's coming like a thief (1 Thess 5.2; Rev 3.3) reminds us that the exact time cannot be known. In verses 11-13: Correct theology leads to correct behavior; hence, all who await the world's dissolution and recreation will live upright lives guided by this truth. The idea of new heavens and anew earth reflects a technical idea in Greek Philosophy called cosmic "regeneration" (see Mt 19.28). The Stoics, for example, claimed that the world would dissolve in fire but then be recreated. A claim, then, is made that all right-thinking people accept the idea of the world's end. Comments or Questions.. 

Reading for February 6th

 Read 2 Peter 2.10b-22. In 2.10b-22: Assorted attacks. In verses 11-14: Peter resorts to name-calling (bold, willful), accusing his opponents of insulting the angels who are predicted to accompany the divine judgment (Mt 4.24, 30-31). More name-calling follows; irrational animals, blots and blemishes, adulterous, and greedy. He continually pronounces judgment on them (caught and killed, will be destroyed, suffering the penalty for doing wrong)--a judgment they deny. In verses 15-16: Balaam (Num 22) provides another biblical example of a "false prophet" who was rebuked by his dumb donkey. In verses 17-18: More name-calling, but in terms of things that fail; waterless springs are all promise and no payoff. he accuses his opponents of base motives (first greed and now license) and argues that their doctrine cannot lead to moral integrity. In verses 19-20: In promising freedom, they proclaim freedom from fear of God's judgment and presumably God's law, but this perverse idea only leads to slavery, not freedom, and to corruption, leads to slavery, not freedom, and for corruption not holiness. In verses 21-22: The opponents are likened to the most unclean animals in that culture, dogs, and sows, after baptism and purification, they return to their previous vomit and mud. The "opponents'' doctrine, then, only leads to a bad end--proof that it is wrong. Comments or Questions..

Reading for February 5th

 2 Peter 2.1-10a. In verses 1-3: First look at the opponents. Farewell addresses typically predict future crises (Acts 20.29-30), here, the advent of false teachers. In verses 1-3: When they deny the Master, they declare that God does not judge, a common deviant doctrine among Greeks and Judeans. One reason for thinking this is the observation of the slowness of judgment: it is idle or God sleeps (3.8-9). In verses 4-10a: First response. Responding to a denial of judgment, Peter cites proof from the Bible. In verses 4-8: God did not spare evil angels; God saved Noah, but brought a flood on the ungodly; God rescued Lot, but turned Sodom and Gomorrah into ashes. In verses 9-10a These examples prove that the Lord knows how to rescue the godly and to keep the unrighteous until the day of judgment. besides God's judgment, the author also defends the belief in survival after death, when God's judgment will reward the good and requite the wicked.. Comments or Questions..

Reading for February 4th

 Read 2 Peter 1.12-21. In verses 12-15: Farewell address. Typical of all farewell addresses, Peter announces his death. Such biblical forms generally have (1) announcement of death (1.14); (2) predictions of future crises (2.1-3; 3.1-7); (3) exhortation to a specific virtue ((1.4-11; 3.1-2); and (4) legacy (2.4-10; 3.8-10). This prediction echoes Jn 21.18-19, even as it confirms the tradition that peter regularly received special revelations (Mt 16.16-17; 17.25-27). In verses 16-21: Transfiguration. Claiming to have been present at Jesus' transfiguration (Mt 17.1-8). Peter interprets that event as a prophecy of Jesus' return in glory.. In verses 16-18: As an eyewitness he claims a role that confirms his authority to explain and defend other prophecies about Jesus, such as his return to judge the world. In verses 19-21: He defends the inspiration of both the prophet who receives prophecy and its interpreter. prophecy is fully confirmed or established because God is its author (This is my beloved Son), and God's spirit inspires both prophet and interpreter. The prophecy confirmed is about the final judgment of the world. Christ, the morning star (Rev 22.16) brings light and hope, not fear. Comments and Questions..

Reading for February 3rd

 Read 2 Peter 1.1-11. In verses 1-2: Sender and addressees. The sender's name, Simeon Peter, is a rare Semitic variation of "Simon Peter" or simply "Peter." As servant and apostle he claims high status, for great Israelite figure he claims status, for great Israelite figures were often called "servant of the Lord" (Moses; Ex 32.11; David: 2 Sam 7.5). No Specific place is addressed, instead the recipients are identified as all those who share a most valuable thing, such as faith in God and Jesus that is, correct faith. In verses 3-10:Thanksgiving. Letters often include "thanksgiving," which introduce themes to be developed. In verses 3-4: Peter singles out two blessings for praise; everything needed for promises and godliness and precious and very great promises. In verses 5-8: Correct faith leads to purity, not corruption, and predicts a sharing in the divine nature in the afterlife in support, Peter cites a chain of virtues that follow from correct faith (see Rom 5.1-5), thus illustrating the principle that "good doctrine leads to good behavior" and vice versa. Besides faith, endurance (hope) and mutual affection, virtues such as knowledge, self-control, and godliness point to topics developed later;  correct doctrine, moral rectitude, and justice toward God. Comments or Questions..

Reading for February 2nd

 Read Ruth 4.1-22. in 4.1-22: At the city gate. In verses 1-2: In ancient Israel, business was transacted at the city gate and was witnessed by elders. In verses 3-6: Boaz offers to buy Naomi's land (implying that she owned the property) if the other man does not wish to do so. The next of kin retracts his offer when Boaz links the land redemption to the marriage of Ruth. If the man begets a child with Ruth, the land will revert to Naomi. In verse 7: The removing of a sandal to seal a business deal offers differs from the practice in Deut 25.9, in which a man who refuses to purchase levirate marriage is shamed by the dead man's widow..  In verses 9-10: Boaz announces his intention both to redeem the land and marry Ruth. In verses 11-12: The crowds link Ruth with other biblical character with Rachel and Leah, two sisters who struggled for love and children (Gen 30);and with Perez, from after Tamar tricked Judah into fulfilling the duties of the levirate marriage (Gen 18). In verses 13-17:m Naomi's security is sealed by the birth of a male child, whom Boaz designates as the redeemer of her land. In a story that assumes the inheritance rights of men, the praise that Ruth is more to Naomi than seven sons is striking. In verses 18-22: Boaz, like many other important biblical figures appears in seventh place in the genealogy traced from Perez (4.12). While the book began with a man's decision and ends with a list of male names, the women Ruth and Naomi remain solidly in the heart of the story. Comments or Questions..

Reading for February 1st

 Read Ruth 3.1-18. In 3.1-18: At the threshing floor. In verses 2-3: At Naomi's initiative, Ruth washes and anoints herself and goes to the threshing floor, where grain is winnowed in the early morning breeze. An important man like Boaz might not personally winnow or protect the grain; some believe that he was performing religious responsibilities. In verse 4: Uncover his feet and lie down: The instruction of Naomi are provocative. The word for feet ("margelot") is related to the more common word "regel," which often in the Bible refers to sexual organs. In verses 6-11: Ruth requests not only that Boaz act as next-of-kin but also that he spread his cloak over her, suggesting marriage. In verses 12-13: Another kinsmen more related than I: The complication of a closer relative is often seen as referring to the practice of levirate marriage, in which the brother of a deceased man is expected to have sexual relations with is widow in order to sire an heir for the dead  man (Deut 25.5-10). he situation in Ruth does not fit the levirate marriage since Boaz was not brother to Mahlon or Chilion. Hence Boaz, speech may indicate that two issues are at stake in Ruth's proposition: marriage and the redemption of Elimelech's land. In verses 14-18: Ruth's visit must be kept secret until the encounter with the other relative, so she leaves in the darkness. Boaz gives her an unidentified six measures of barley. Ruth's report, unlike Boaz's speech, mentions Naomi. Comments or Questions...

Reading for January 31st

 Read Ruth 2.1-23. In 2.1-23: Ruth in Boaz field. Although the reader is told about the relationship between Boaz and Naomi, Ruth seems unaware of the information (it was as it happened  that she arrived in Boaz's field, v. 3). In verse 4: As she arrived, just then Boaz came. These felicitous "coincidences" hold a key to the theology of Ruth, demonstrating a God who works behind the scenes and through human action. In verse 7: Ruth's request to glean among the sheaves is beyond the scope of common gleaning privileges (Lev 19.9; 23.22; Deut 24.19), and thereby requires the consent of the landowner. Boaz not only approves Ruth's request, but grants her more favors in the field. he offers her protection and the familial privileges of sharing water and the common meal. In verses 15-18: Boaz extends Ruth gleaning privileges even further. She gathers an ephah of grain, variously calculated at 29-50 pounds. Ruth shares the grain, as well as her lunch leftovers, with Naomi. In verses 19-22: Naomi reveals to Ruth what the reader already knows: Boaz is a relative, one obligated to keep land within the family (Lev 25.25). Ruth alters Boaz's words in her report to Naomi (stay close by my servants, v. 21; keep close by my young women, v.8). In verse 23: As both the barley and wheat harvests draw too a close, the women face a difficult month ahead. Comments or Questions..