Reading for December 7th

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

Reading for December 6th

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

Reading for December 5th

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

Reading for December 4th

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

Reading for December 3rd

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

Reading for December 2nd

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

Reading for December 1st

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

Reading for November 30th

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

Reading for November 29th

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

Reading for November 28th

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

Reading for November 27th

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

Reading for November 26th

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

Reading for November 25th

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

Reading for November 24th

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

Reading for November 23rd

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

Reading for November 22nd

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

Reading for November 21st

 JESUS' VISITATION IN JERUSALEM

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

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

Reading for November 20th

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

Reading for November 19th

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

Reading for November 18th

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

Reading for November 17th

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

Reading for November 16th

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

Reading for November 15th

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

Reading for November 14th

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

Reading for November 13th

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

Reading for November 12th

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

Reading for November 11th

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

Reading for November 10th

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

Reading for November 9th

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

Reading for November 8th

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