Reading for May 7th

 Read 2 Samuel 10.1-19. In 10.1-19: Ammonite war. In verse 2; Nahash was Saul's enemy in 1 Sam 10.27b-11.15. He and David had a treaty. Hanuri's actions here indicate that Israel was the superior partner in the treaty or that David was trying to make Israel the superior partner. In verse 4: Hanuri's treatment of the envoys is symbolic emasculation. The beard was a symbol of masculinity. cutting off their garments below the waist was a symbolic castration. In verse 5; Jericho was the closest Israelite city west of the Jordan opposite Ammon, In verse 6; Beth-rehob and Zobah were Aramean (Syrian) city-states. The word for thousand may refer to a much smaller military unit. Maacah and Tob were states in northern Palestine east of the Jordan. In verse 9: Joab made a tactical mistake that led to having enemies on two opposing sides. In verse 12: Joab encouraged his men to fight for the cities that Israel claimed east of the Jordan. Comments or Questions..

Reading for May 6th

 Read 2 Samuel 9.1-13. In 9.1-13: Jonathan's son. In verse 1: The story in 21.1-14 originally preceded this one. It tells of the execution of a group of Saul's sons and grandsons, provides background to David's question, Is there still anyone left of the house of Saul? David's kindness for Jonathan's sake fulfills the promise of loyalty that he made to Jonathan in several places in 1 Sam. In verse 3; Crippled in his feet. This handicap made him unable to go to war and there fore unsuitable to be king. In verse 4: Machir became a loyal supporter of David (17.27). Lo-debar was a northen Israelite city east of the Jordan. In verse 6: Mephibosheth's name was originally Merib-baal. In verse 7: Eating at the king's table was a sign of favor. It also gave David the chance to keep a close watch on Merib-baal, who was still heir to Saul's kingdom. In verse 8: David dog was a term of self-reproach. In verses 9-13: While he lived in Jerusalem with David, Merib-baal would receive the income from Saul's lands, which Ziba and his family would work. Comments or Questions..

Reading for May 5th

 Read 2 Samuel 8.1-18. In 8.1-18: David's wars. In verse 1: The meaning of Methe-gammah is uncertain. In verse 2: The Moabites lived on the other side of the Dead Sea from Israel. Zobah was an Aramean (Syrian) city-state. The word restore may also be read as "leave." Thus, David, rather than Hadadezer may have been traveling to the Euphrates to erect a monument. In verse 4: David hamstrung the horses he could not use to keep someone else from using them against him. Joshua was commanded to do the same thing with chariot horses he captured (Josh 11.6).This suggests that the Israelites did not yet use chariots extensively in battle. In verse 5: Twenty-two thousand may between twenty-two military units, which numbered much less than a thousand. In verse 9: Hamath was an important city-state north of Syria. In verse 10: Joram, the son of King Toi, has an Israelite name! In verses 13-14: Edom was the southernmost country east of Jordan. In verses 15-17: The exact functions of the recorder and the secretary in David's administration are unknown. In verse 18: The Cherethites and Pele-theistes are unknown. In verse 18: The Cherethites and Pele-thites were the royal bodyguard (23.23) and were related to if not identical with the Philistines. Apparently in David's day the king and his sons could serve as priests. Comments or Questions..

Reading for May 4th

 Read 2 Samuel 7.18-29. In verse 23: David here refers to the exodus from Egypt and the conquest of Canaan. Comments or Questions..

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..