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.. 

Reading for January 30th

 Read Ruth 1.6-22. In 1.6-22: Two return to Bethlehem. Naomi decides to return to Bethlehem (reversing Elimelech's decision to go to Moab). Her impassioned speech assumes that if she cannot offer Orpah and Ruth husbands then they have no future with her. In verses 8-14: Told to return to the house of their mothers ("house of the father" is more common). Orpah obeys Naomi, but Ruth clings to her (in Gen 1.24, this verb describes martial union). In verses 16-17: Ruth's beautiful poem of loyalty states her willingness to exchange her gods, family, and land in order to be with Naomi. May the Lord do thus and so is a typical oath formula. In verses 19-22: Naomi's silence, her insistence on being Mara ("bitter") upon her entry into Bethlehem, and her reference to returning empty indicate that Naomi is not initially comforted by the presence of her Moabite daughter-in-law. Comments or Questions..

Reading for January 29th

 Read Ruth 1.1-5. In 1.1-5: Famine and death. In verse 1: When the judges ruled sets the story of Ruth before the rise of kinship, when charismatic leaders led Israel against its foes. The book of Judges portrays this period as one of instability when faithfulness to God led to success, but idolatry led to failure (see Judges 3.10). When, ironically, Bethlehem (literally "house of bread") becomes a place of famine, a man, his wife, and his two sons move to Moab, a suspect place in biblical tradition (Gen 19.37; Deut 23.3). In verse 2: Elimelech "My god is king," and "consumption." Ephhrathites: Elsewhere, Ephratha is linked with Bethlehem (Mic 5.2; 1 Sam 17.12) and may refer to the large clan in which Bethlehem was located. In verse 3: In a sudden reversal, Naomi takes center stage. Elimelech (now called Naomi's husband) dies and, after ten years, so do Mahlon and Chilion, leaving Naomi without her husband and her two sons. Comments or Questions..

Reading for January 28th

 Read 1 Peter 5.1-14, In verses 1-5: Household duties: elders. The last set of household duties addresses local leaders. In verses 1-3: Peter's authority to speak as elder rests on his witness of Christ's sufferings (Mt 26.40, 69-75) and vindication (1.1). Courageous, voluntary leadership which is not self serving is needed ((Mt 20.25-28). In verse 4; Elders, who are local shepherds, will be honored when the chief shepherd comes. In verse 5: Codes of duties, which address reciprocal pairs (wives and husbands, 3.1-7), link elders (5.1-4) with younger men. Characteristic of the subordinate member of the pairs, young men must  have respect for the authority of the elders.  In verses 6-11: Final exhortations. In verses 6-7: Peter applies Ps 55.22 to the church, echoing Jesus' word (Mt 23.12; Lk 14.11). In verses 8-9:The flock of the chief shepherd is attacked by a roaring lion, the devil (Ps 22.13; Lk 22.31). Fidelity comes from solidarity with comparable suffering of  brothers and sisters elsewhere. In verses 10-11: As God vindicated Christ (1.11), so the God of all grace will surely restore or glorify those whom he has called. A doxology follows (4.11). In verses 12-14: Letter closing. In verse 12: Silvanus writes as Peter's secretary (see 1 Cor 16.20). In verse 13: Greetings typically end letters. greetings are sent from Babylon, a symbolic name that refers to the city-state Babylon which destroyed Jerusalem and carried its population into exile (Mt 1.11); Christians also used it to hide the name of their oppressor, the city-state of Rome (Rev 16.19; 17.5; 18.2, 10). it is the, a symbolic place name. still, it echoes the earlier mention of "exile in the Dispersion" (1.1) and "aliens and exiles" (2.11). Eusebius records that mark was Peter's associate in Rome and the author of the second gospel (EH. 2.15.1-2; 3.39.15). In verse 14: The kiss of love reminds the church of its identity as a family or household (see exhortations to love in 1.22; 2.17; 4.8). Comments or Questions..

Reading for January 27th

 Read 1 Peter 4.12-19. In verses 12-19: Suffering and the coming judgment. In verses 12-14: Christians' suffering means sharing Christ's sufferings; as Jesus was vindicated, they will be blessed, honored, and glorified (Mt 5.11-12).  In verses 15-16: Suffering should never be punishment for immorality (2.19-20). But dishonor for the name of Christian (Acts 11.26) means glory to God. In verses 17-19: God's household is held to a higher standard then unbelievers, as shown by Prov 11.31. The proper duty of clients who suffer is to honor their faithful patron with loyal trust (1 Cor 1.9; 1 Thess 5.24). Comments or Questions..

Reading for January 26th

 Read 1 Peter 4.1-11. In verses 1-6: The final judgment. Thy hymn about Jesus leads naturally to the Day of Judgment. In verses 1-4: Baptismal transformation means the end of life in the flesh but the beginning of life according to the will of God. Conversion means a clear break with the ways of one's neighbor's, who ridicule converts for their distinctive behavior (2.18-3.17). In verses 5-6: Judgment confronts all, good and bad, living and dead. Christ proclaimed the gospel even to the dead so that all maybe saved. In verses 7-11: Final judgment; ideal response. The judgment mentioned above controls how we read vv. 7-11. In verses 7-9: Unlike their indulgent neighbors, Christians demonstrate disciplined lives whose purity validates their prayers . Avoiding indulgence, they maintain constant love and practice hospitality, thus putting others before themselves. In verses 10-11: God's gifts are a patron's benediction to his clients. Conversely, clients offer glory or honor to their patron in the doxology. Comments or Questions..

Reading for January 25th

 Read 1 Peter 3.13-22. In 3.13-17: Suffering well. In verses 13-15: All members are addressed in terms resembling the exhortation to slaves in 2.18-25. Peter declares unjust suffering a blessing or honor (Mt 5.10-11) while enemies are put to shame. In verses 16-17: Although Christians forswear vengeance (3.9), they may prepare an appropriate defense (Mt 10.19-20) for some forms of civic trial. The best defense is a clear conscience, that is, respect for the values and actions thought by others to be honorable. In verses 18-22: Christ as model. While paralleling the example of Jesus in 2.21-22, these verses contain a traditional hymn about his death, vindication, and enthronement (see 1 Tim 3.16 for a similar structure). In verses 18-19: Christ models sinless suffering, emphasizing the good that comes from endurance. Put to death, Jesus was made alive by God when vindicated, he rebuked the evil, powers responsible for his death and the groups suffering. In verses 20-21: Peter interrupts with a reminder of baptism. Noah and seven other persons escaped destruction in the flood. prefiguring baptism, spiritual washing and new birth. In verse 22: The hymn continues with mention of Jesus' resurrection and enthronement, when all heavenly spirits and powers obey him. Suffering like Christ, disciples experience a baptismal sharing in Jesus' resurrection. They also glory in Jesus' authority over the cosmos. Comments or Questions..

Reading for January 24th

 Read  1 Peter 3.1-12. In verses 1-7: Wives and Husbands. In verse 1: In this exposition of patriarchal authority, wives should accept their husbands' authority. In verses 2-5: Honorable behavior resides in a heightened sense of purity, which here means avoidance of expensive and seductive adornment. Instead of outward glitter (hair, jewelry, or clothing), wives should adorn themselves with inner virtue, such as a gentle and quiet spirit. As  slaves, imitate the example of the crucified  Jesus, wives follow Sarah's example of obedience to Abraham. In verse 7: Husbands reciprocate by honoring their wives. Conjugal duties here reflect the ancient gender division of society, with males exercising authority in public, while females, considered weaker, showed obedience in private. In verses 8-12: Something for everybody. In verses 8-9: Peter celebrates actions that bind the church together, such as unity, love, tenderness, and humility. There can be no envy or competition in the group, thus the deadly games of seeking honor are censured. Moreover, all vengeance is forsworn, as Jesus mandated (Mt 5.43-45)and Ps 34.12-16 confirms. Comment or Questions..

Reading for January 23rd

 Read 1 Peter 2.11-25. In verses 11-17: Civic and family duties. Peter begins here a lengthy catalog of traditional duties, which are aspects of justice. Although aliens and exiles, disciples must act honorably like citizens. This means accepting the authority either of civic rulers, Roman emperor, local governors, or heads of families. despite their social status as servants, they should live as free people by honoring and fearing those with political authority. In verses 18-25: Slaves gaining honor. Typical catalogs of duties address both masters and slave (Eph 6.5-9; Col 4.1) but only slaves are mentioned here. In verses 18-20: Honorable behavior is expected, namely, accepting authority from good and evil masters alike. Unjust suffering for doing good, while shameful to others, is a credit to God (see honorable behavior in 2.12). In verses 21-25: Isa 53.9 says that Christ left an example of suffering unjustly but honorably. He forswore vengeance, the mark of honorable males in classical cultures; his wounds healed our sins. Slaves, then, belong to the flock of an honorable shepherd and guardian, who rewards them (5.4). Comments or Questions..

Reading for January 22nd

 Read 1 Peter 2.4-10. In 2.4-10: Holy temple in Christ. Suffering challenges belief in God's providence; Jesus' death, moreover was shameful (Heb 12.2). Peter reinterprets Jesus' death according to scripture and invites the addressees to reinterpret their own ambiguous situation. In verses 4-8: Despite death, Jesus is a living stone; although rejected, he is exalted. thus he serves as cornerstone (Isa 28.16) and head of the corner (Ps 118.11) of an imperishable new temple. Through crisis and deliverance, believers become like Christ, namely, living stones of a spiritual house and a holy priesthood (2.5, 9). In verses 9-10: They enjoy high status; once not a people, they are God's chosen race and God's own people; dishonored here, they will not be putto shame (v. 6) in God's kingdom. Comments or Questions..

Reading for January 21st

 Read 1 Peter 1.22--2.3. In 1.22-2.: New Birth, new behavior. Conversion to the "holy" God demands a holy life. In verses 22-23: The new birth (1.3) functions as part of the exhortation to holy living. In verses 23-25: In contrast to a mortal world where things die (All flesh is like grass), in God's immortal world, the word of divine promises endures forever  (vv. 10-11, 21), In 2.1-2: The addressees' new birth means death to previous sin, pursuit of spiritual milk which nourishes for endurance, and wisdom for valuing this noble state. Comments or Questions..

Reading for January 20th

 Read 1 Peter 1.10-21. In verses 10-16: Good theology means good morals. Topics from the talks giving are developed inheritance and suffering leading to glory. In verses 10-11: Prophets confirm that suffering leads to future glory, a pattern applied to Jesus (2.22; Isa 53) and his disciples. In verses 13-14: Thus they should act like obedient children, avoiding desires and pursuing purity. In verses 15-16: Called by the holy God, they too must be holy, spotless or blameless (Lev 11.44-45). In verses 17-21: Recalling conversion. In verse 17: Although blessed, they still face God's impartial judgment. In verses 18-21: Jesus' sacrificial death ransomed Christians; thus God works in them the process of death leading to glory. Comments or Questions..

Reading for January 19th

Read 1 Peter 1.1-9. verses 1-2: Letter opening. In verse 1: Peter addresses Christians in Asia Minor, acknowledging their chief status as exiles. In verse 2: God their patron purifies them with the blood of Jesus, thus conferring worth on a valueless people. Patrons are high-ranking  persons with great resources who enter into formal agreement with lower ranking suppliant or clients; patrons bestow strong protection. food and the like, while clients maintain  strong loyalty to their patrons and give them praise and honor. Thus the Christian God bestows lavish divine gifts on God's clients, the Christian communities; but expects from them respect, exclusive allegiance, and praise. In verses 3-9: Thanksgiving. Most Christian letters begin with a thanksgiving, this one is Semitic in form (Blessed be the God ; see 2 Cor 1.3-7). It introduces themes developed later (new birth, inheritance, suffering). In verses 3-5:Peter rehearses God's benefaction to these exiles, especially the promise of resurrection. In verses 6-7: Loyalty from God's clients in difficult circumstances brings praise, glory, and honor from their patron on judgement day. Comments or Questions..

Reading for January 18th

 Read Judges 21.15-25. In 21.15-25: Capturing wives at Shiloh. In verse 17: Although not blotted out, Benjamin remained one of the smaller tribes. In verse 21: This may reflect an on-going custom of obtaining wives by ritualized capture at the annual festival at Shiloh. In verse 22: Brothers are the natural protectors of their unmarried sisters (Song 8.8-9), and fathers would lose finically if marriage bypassed the usual negotiations. In verse 25: Rape, civil war, genocide--all resulted because Israel had no king. Comments or Questions..

Reading for January 17th

 Read Judges 21.1-14. In 21.1-14: Wives for Benjamin from Jabesh-gilead. In verse 1: This oath is considered unbreakable (v. 5). In verse 8: Although others from Gilead had participated (20.1), Jabesh-gilead did not. In verses 10-11: As a result of their vow, they treat this as a holy war and devote to destruction everyone not useful for their plan. In verse 14: This transition may explain why Jabesh-gilead and King Saul (a Benjamite from Gibeah) had friendly relations (1 Sam 11.1-11; 31.11-13). Four hundred women are not enough for the six hundred surviving men. Comments or Questions..

Reading for January 16th

 Read Judges 20.29-48. In 20.29-48: Israel crushes Benjamin. In verse 33: The tactics of ambush and simulated retreat parallel Josh 8.3-23. In verse 35: The magnitude of the disaster is clear when the number killed (v. 46) is compared with Benjamin's starting total (v. 15). In verse 36: The course of the battle is recounted twice in overlapping parallel stories: vv. 29-36 and vv. 36-43. In verses 40-41: The role of the smoke is the same as in Josh 8.20-21. In verse 42: Benjamin is trapped and butchered between the main army (the Israelites) and the ambush (those who came out of the city). In verses 47-48: These six hundred are the only survivors. Near total annihilation of the Benjaminites sets up the situation for the next chapter. Comments or Questions..

Reading for January 15th

 Read Judges 20.18-28. In 20.18-28: Benjamin's initial victories. In  verse 18: Nearby Bethel was the chief sanctuary of central Israel. The answer comes either by the sacred lots or through an oracle delivered by a priest. In verses 23-24: Before the Lord indicates that they returned to the sanctuary of Bethel to weep (v. 26), In verse 28: Only this third answer includes a promise of victory (contrast vv. 18, 23). Comments or Questions..

Reading for January 14th

 Read Judges 20.1-17. In 20.1-17: Israel assembles to attack Benjamin. In verse 1: From Danto Beer-sheba designates the north and south limits of Israel. In verse 3: because Gibeah is Benjaminite (19.16), the Ephraimite Levite's personal quarrel escalates into intertribal conflict. In verse 5: The Levite's version omits important details in order to magnify the threat to himself and conceal his own culpability. In verse 6: Vile outrage signifies an intentional affront to Israel's core values. In verse 9: By lot refers to the way the ten percent of the next verse are to be chosen. In verses 15-17: Although Israel has an overwhelming numerical advantage, Benjamin's contingent of crack marksmen (v. 16) suggests that things will not be so simple. Comments or Questions..

Reading for January 13th

 Read Judges 19.22-30. In 19.22-30: The rape of the Levite's concubine. In verse 22: their threat of homosexuals' rape is the polar opposite of suitable hospitality. It parallels the behavior of the men of Sodom (Gen 19.5). In verses 23-24: For the master of the house, the obligations of hospitality take prudence over family loyalties. However, he does not extend the protection of hospitality to the concubine. Vile things denotes a loathsome and foolish act, especially a sexual crime. In verses 25-26: The cowardly Levite acts to save himself. The powerful description of rape and poignant final scene at the door fuel the readers' outrage against Gibeah. Her husband (v. 3) is now called her master; he has treated her as disposable object. In verses 27-28: The affecting image of her hands on the threshold provides a sharp contrast to his brusque unconcern. In verse 29: Her body s treated as an object, a signal to rally the nations (compare 1 Sam 11.7). Comments or Questions..

Reading for January 12th

 Read Judges 19.1-21. In 19.1-21: Spending the night in Gibeah. In verse 1: In those days ... Israel: This refrain (17.6; 18.1; 21.25) suggests that a king would make such horrifying lawlessness unlikely. As a concubine she is a recognized wife with inferior legal status. In verse 2: She returns to her family of origin (father's house), but the circumstances are unclear. In verses 4-9: The point of this prolonged account is that they left much later in the afternoon than was wise. In verse 12: The irony is sharp. Jerusalem  as a city of foreigners is rejected as inhospitable in favor of shelter with the people of Israel. In verse 15: That no one took them in would be considered outrageous; hospitality was an important civic virtue. In verse 16: The old man is a fellow countryman (hill country of Ephraim; v. 1) living as a resident alien in Gibeah. Comments or Questions..

Reading for January 11th

 Read Judges 18.11-31. In 18.11-31: Dan establishes a sanctuary. In verse 21: The most vulnerable members of the party are protected from pursuit. In verse 25: Hot-tempered fellows: Dan had a reputation for belligerence (Gen 49.17; Deut 33.22). In verse 30: Dan became a national shrine of the northern kingdom (1 Kings 12.29-30). Jonathan is presumably the previously unnamed Levite. The priestly family in charge of Dan descended from Moses. Captivity refers to the results of the Assyrian conquests (2 Kings 15.29; 17.5-6). In verse 31: The true house of God was at Shiloh (1 Sam 1-2). The illegitimate background of the sanctuary of Dan has been emphasized at every turn; pilfer silver (17.2-3), stolen illicit image (17.5-6; 18.16-18, 24), opportunistic priest (17.9; 18.19-20). Comments or Questions..

Reading for January 10th

 Read Judges 18.1-10. In 18.1-10: Dan searches for a new home. In verse 2: Conquest stories typically begin with the dispatch of spies (1.24; Josh 2). In verse 3: Apparently they recognized his regional accent. In verse 5: Part of a priest's job was to discover God's will. Comments or Questions..

Reading for January 9th

 Read Judges 17.1-13. In 17.1-13: Micah builds a shrine and hires a priest. In verse 2: Micah confesses to a theft that has put him under a curse. His mother seeks to counteract the curse with a blessing. NRV considers the text scrambled and rearranges it. In verses 3-4: She takes further action to nullify the curse, using part of the consecrated silver for an idol of cast metal. In verse 5: This is a private, family sanctuary (Heb., "house of God"). The ephod (a priestly garment) and teraphim (figurines) were utilized to discover God's will. In verse 6: This editorial refrain (18.1; 19.1; 21.25) approves of kingship and communicates displeasure with Micah's actions. In verse 7: He was of the clan of Judah in the sense of living with them as a resident alien. In verse 10: Father is an honorific title (compare 5.7). In verse 13: By virtue of his lineage, the Levite is preferable as priest to Micah's son (v. 5). Comments or  Questions..