Reading for November 26th

 Read 2 Corinthians 1.1-7. In verses 1-2: Greeting. This greeting rembles other Pauline greetings (1 Thess.1.1; Phil 1.1-2). Timothy joins Paul in addressing the church. He had participated in the church's founding (1.19; Acts 18.5) and was well known to the church (1 Cor 4.17; 16.10-11). In verses 3-7: Prayer of blessing. Pauline letters usually open with a prayer of thanksgiving (Rom 1.8-15; 1 Cor 1.4-9). Here Paul uses the Jewish prayer of blessing ("berakah") found elsewhere in the New testament (Eph 1.3-14; 1 Pet 1.3-9). Paul had recently experienced great affliction and suffering in his dealings with the church. This has given way to consolation and a sense of relief that a severe crisis has passed. Comments or Questions..

Reading for November 25th

 Read Proverbs 31.10-31. In 31.10-31:Praise of the capable wife. An acrostic poem of twenty-two lines, each line beginning with a successive letter of the alphabet. it is an encomium or a hymn praising a capable wife. A hymn does not dwell on inner feelings or the physical appearance of its hero but describes the hero's mighty feats of valor, in this case the wife's extraordinarily wise management of her great household. The narrator first describes the wife's wonderful deeds (vv. 11-27), a description that is completed by her own children and husband (vv. 28-31). In verses 19-20: The chiasmus at the center of the poem (hands ("yad") ... hands ("kap")// hand ("kap") ... hands ("yad") shifts the action from domestic to the public sphere in that the hands that weave the cloth (v. 19) now open wide in largesse to the poor beyond the household gates (v. 20). She is a blessing not only to her family but to the whole community. The hymn to the capable wife includes a metaphorical dimension. The heroic woman evokes Woman Wisdom of chs. 1-9. Her abundantly prosperous household illustrates the result of becoming a disciple of Wisdom (Ch. 8; 9.6, 11). The book began with a young person leaving the parental house to to found and maintain a new one. It ends with a splendid household provided by the wisdom of the capable wife. Visible within the house are all the blessings of wisdom-wealth, justice, generosity to the poor, reputation, children, and, most precious of all (compare 19.14), a good wife (or spouse). The pursuit of wisdom has brought every blessing. Comments or Questions..

Reading for November 24th

 Read Proverbs 31.1-9. In verses 1-9: A queen mother's advice to her son, given with wit and style. The queen mother had an important role in the palace because of her insider's knowledge of palace politics and undoubted loyalty to her son. Verses 3-5 Warn the king that abuse of sex and alcohol can lead him him to forget the afflicted. Verses 6-9 Counsel rather than alcohol be used to aid the poor so that those who are afflicted (perishing) can forget their poverty. Verses 8-9 urge the king to open his mouth (speak out) not to drink alcohol but to speak for the voiceless poor. The underlying subject of the poem is the king's duty to bring about justice for the poor. The women referred to in v. 3 are the women of his harem. An example of moral callousness from sexual indulgence is David's adultery with Bathsheba and the murder of Uriah (2 Sam 11-12). For the association of liquor with disdain for the poor, see Isa 28.1-8; Am 6.1-7. Comments or Questions..

Reading for November 23rd

 Read Proverbs 30.17-33. In verses 18-20: Anaphora (the repetition of way) unites the piece. Each way is wonderous: The effortless flight of the eagle (or vulture), the legless movement of the serpent, the massive progress of a ship. The fourth climatic way is the course of a man and a woman toward each other, the attraction of the sexes. In verses 32-33: The syntax is like 6.1-3: If you have done such and such, then you must now do such and such. It is the mark of wisdom to make peace and avoid strife (15.18). There is wordplay in pressing the nose ("mits ap") and pressing anger ("mits appayim," literally, nostrils; anger). Comments or Questions..

Reading for November 22nd

 Read Proverbs Read Proverbs 30.1-16.  In verses 1-10: This poem is the most puzzling section in Proverbs. Verses 1-6 were the original unit, but later vv. 1-10 were edited to make a new and larger speech. Verses 1-6 evoke old passages such as Ps 18.30 (Prov 30.5), Ps 73.22 (Prov 30.2a), Deut 4.2 (Prov 30.6), Deut 30.11-14 (Prov 30.4a). Also influential are the divine questions beginning with "Who?" in Job 38-41 and Isa 40-45 (see Prov 30.4b-d). In vv. 1-6 Agur delivers an oracle ("ne'um," v. 1) that did not come from his own efforts, for he is worn out, incapable of wisdom, and does not know God (vv. 2-3). In deed no human being can have divine wisdom, for  who is capable of bringing it down from heaven (v.4a)? In fact, no act of wisdom and power is possible for human being (v. 4b-d)! In the process of acknowledging his own impotence and ignorance, Agur finds the assuring word of God, which is reliable and protects him just as it protected the Psalmist in Ps 12 and 18 (v. 5). One should not add to the divine word (v.6). Agur now prays to speak the truth and to have the basic necessities of life (vv. 7-8) lest he offend the God who has rescued him from exhaustion and ignorance (v. 9). Verse 10 concludes vv. 1-9, for Do not resprises v. 6. Curse in verse 10b links to what follows. In verses 11-14: The poem is united by anaphora. there seems to be a progression from disdaining parental advice (v. 11), to overestimating one's situation (v. 12), to arrogance (v. 13), resulting in cruelty directed toward the lowly (v. 14). Comments or Questions..

Reading for November 21st

 Read Proverbs 29.1-27. In verse 1: Remains stubborn is literally,"stiffens the neck." There is a possible play on words: Stiffening one's neck risks having it broken. Suddenly suggests an extraordinary, perhaps divine, intervention. In verse 4: The saying uses the metaphor "high" and "low" for prosperity and decline in order to differentiate between good and bad governance. A just king gives stability, literally, "raises up the land." But a king who raises taxes ruins, literally brings down, a country. In verse 15: As with domestic animals, a staff ("sebet" as in Lev 27.32; Zech 11.7; Ps 23.4) is needed to train and control children. Children (and animals) allowed to run free cannot learn. In verse 18: Prophecy and law are paired in Ezek 7.26 and Lam 2.9. In this saying prophecy has to do with the community and law with the individual. Though a people may be demoralized without credible national guidance, an individual can still find happiness by heeding the instruction of teachers. In verse 24: An aphorism derived from the legal adjuration summoning witnesses to a crime, which is described in Lev 5.1. By not coming forward to testify one becomes an accomplice of the criminal. Moreover, to get mixed up with a crime is to destroy oneself. Comments or Questions..

Reading for November 20th

Read Proverbs 28.1-28.  In verse 4: The law ("torah") is taken by some as the Mosaic law but it is better to understand it as the traditional instruction of teachers and parents. To defy such teaching is to promote the designs of the wicked, whereas to heed it is to defeat them. In verse 9: An example of poetic justice: Whoever does not listen to the law (or instruction), which comes ultimately from God, will not be heard by God. In verse 24: Children lived in their parents' home until they were married, and even after marriage could remain under the parental roof. If the parents grew feeble, the children might become the domineering and gradually take over the house and its wealth. The saying declares such usurpation to constitute simple theft. The children have  no more right to their parents' property while the later are living than a brigand does who is outside the family. Comments or Questions..

Reading for November 19th

 Read Proverbs 27.1- 27. To correct someone is difficult, but it is better than passing over a fault in silence out of affection (hidden love). In verse 14: Blesses can simply mean "greets" (I Sam 13.10; 2 Kings 4.29) but the word cursing in line C keeps the sense "bless" to the fore. The saying has been interpreted seriously and humorously. If taken humorously, a loud voice and early in the morning describe boorish behavior that provokes a hostile reaction. If it is taken seriously, a loud voice refers to an insincere greeting as in v. 6 and 26.23-25, 28 and early in the morning means "insistently" as in Jer 7.13. In verses 23-27: a traditional poem prizing flocks and fields over hoarded treasure on the grounds of wealth in the form of flocks and fields ever renews itself. Vegetation comes up annually from the earth; sheep and goats are transformed into food and clothing. Comments or Questions..

Reading for November 18th

 Read Proverbs 26.1-28. In verses 4-5: Each saying make sense in in its own right. Taken together they show the problem, even the danger, that fools pose to their neighbors. In verses 13-16: Four sayings on the lazy person, whom Proverbs derides on the grounds that this type of person never acts. Comments or Questions..

Reading for November 17th

Read Proverbs 25.1-28. Chs.25-29:Proverbs of Solomon. In 25.1-28. In verse 1: An important clue to the composition and date of proverbs. Hezekiah, who was king of Judah from 715-687 BCE, apparently ordered this collection added to an already existing Solomonic collection (perhaps chs. 10-22). In verses 2-3: The world is full of conundrums and puzzles, but the king is there to unravel them and lead people to serve the gods. The affinity between divine and royal wisdom is expressed by the repetition of the first and last word of each phrase (glory and things) and by the rhyme in God and king ("elohim" and "melakim"). In verse 7 See Lk 14.8-10. In verses 21-22: An enemy's vulnerability should be made as occasion for settling old scores (so also Ex 23.4). Allow God's justice its proper scope (compare  20.22 and 24.17-18). Heap coals of fire on their heads alludes to no known practice. It may be hyperbole for punishment. Romans 12.20 cites the Greek version. Comments or Questions..

Reading for November 16th

 Read Proverbs 24.23-34. Further words of the wise. A carefully arranged appendix to 22.17-24.22. Two areas of life, law (vv. 23-25, 28-29) and farming (vv. 27, 30-34), are used to illustrate the effects of wisdom in word and action. In verses 30-34: An illustrative story, like those in 6.9-11, ch. 7, and Ps 37. 35-36. Comments or Questions..

Reading for November 15th

Read Proverbs 24.1-22. In verses 10-22: The probable meaning of the obscure admonition is that excuses for not aiding one's neighbor will be useless before the all-seeing God. In verses 17-18: Divine retribution works mysteriously. Human beings should stand aside and not anticipate its results. Comments or Questions.. 

Reading for November 14th

 Read Proverbs  23.1-23. In verse 1-3: Dining etiquette, especially moderation with food and drink, is a common topic in Egyptian instructions. Banquets were occasions for young servants to advance themselves, and self-indulgence would leave a bad impression. In verse 1: Observe carefully what is before you refers both to the food and the host. In verse 2: Put a knife to your throat: Put your knife in your jaws rather than in the food, that is, restrain your appetite. In verses 6-7: Don't go to banquets when  you are not invited or wanted. Though courtesy forces the host to say "East and drink!", the words are insincere. The result will be indigestion and frustration for the unwelcomed guest. In verses 13-14: Hyperbole and sardonic humor are used to give advice on raising children. It is not disciplinary blows that will kill a child but uncorrected behavior that will lead to fatal consequences. The humor and hyperbole show the dmonition does not espouse the corporal punishment of children. In verses 17-18: A warning against peer-group pressure, which is especially applicable to the young. Why envy the wicked, for they have no future, no descendents? The warning is repeated in 24.1 and 19-20. In verses 22-23: The two commands in v. 23, buy truth and do not sell it, continue on a metaphorical level in the two commands in v. 22, listen and do not despise. Comments or Questions..

Reading for November 13th

 THE WORDS OF THE WISE

In 22.17-24.22: An instruction partly modeled on the thirteenth-century BCE Egyptian "Instruction of Amenemope." Like is Egyptian model, it has thirty sayings (22.20) and is introduced by a preface (22.17-21); its first two admonitions (22.22-25)) resemble the first two in "Amenemope." The words of the wise offer a kind of professional ethics, warning against behavior that can destroy one's humanity and religion (22.22-23.11). It concludes with counsels of a general nature (24.1-22).

Read Proverbs 22.17-29. In 22.22-23: The poor are dangerous to attack, for God will defend them. Comments or Questions...

Reading for November 12th

 Read Proverbs 22.1-16. In verse 8: Both metaphors are agricultural. In line A, bad actions are seed yielding trouble. In line B, the rod is a flail which cannot thresh grain. Evil will be frustrated, it will bear no fruit. Comments or Questions..

Reading for November 11th

 Read Proverbs 21.1-31. In verse 14: The wise know the secret of taming anger and strong wrath-a gift of money. The strategy implies a certain disdain for anger, for a seemingly strong passion can be assuage by a little money. In verse 17: Those who desire the trappings of wealth will never get them, for wealth will never come to the idle and those who love pleasure (see 6.6-11; 10.4; 12.24, 27). In verse 19: Living alone is preferable to living in a house spoiled by a spouses anger. In verse 29: The wicked are defiant (put on a bold face) whereas the upright, who give thought to their ways, are willing to conform their actions to the teaching of others. The Hebrew text and the ancient versions transmit another reading in the second line: "the upright person maintains a faithful course." Comments or Questions..

Reading for November 10th

 Read Proverbs 20.1-30. In verse 15: Gold and costly stones must refer to jewelry. The most beautiful adornment of a face is not jewelry but wise lips, that is wise words that show the beauty within. Comments or Questions..

Reading for November 9th

 Read Proverbs 19.1--29. In verse 2: Desire (the internal) and movement (the external) without sufficient reflection go nowhere. In verse 13: Another saying on the household (from the male point of view). The two great causes of domestic unhappiness are foolish children and an angry wife or spouse. Wisdom can help one avoid such unhappiness. In verse 14: As if to balance the preceding verse on the angry wife, this saying asserts the greatest cause of domestic happiness is a suitable wife. Comments or Questions..

Reading for November 8th

 Read Proverbs 18.1-24. In verse 1: The rabble meaning is that those who do not listen to others cannot grow wise, for wisdom comes through interaction with others-a process of instruction and correction. In verse 4: The deep waters of the mind are revealed by one's words (20.5). The waters become a stream nourishing others. In verse 17: The first speaker in a lawsuit seems entirely in the right. Then the opponent cross-examines. The law court experience teaches a valuable lesson: There are two sides to every question. In verse 19: Ally is a family member, literally, "brother" or "member of the family." An offended family member can be more unyielding than a fortress. In verse 21: Love has the sense of "choose" as in Deut 4.37; 10.15; Isa 41.8. One chooses either life or death by  the words one speaks. One must eat the fruits (consequences) of one's acts. For similar vocabulary, see 30.15-20. Comments or Questions..

Reading for November 7th

 Read Proverbs 17.1-28. In verse 2: Wisdom surmounts natural boundaries and limits. Slaves of the time could enter a great household and their conduct, if prudent and trustworthy, would win everyone's respect. A perversely foolish child could lose out to such wise servants. In verse 8: A neutral observation on money. A bribe can seem like a magic stone since it opens doors hitherto closed. In verse 9: A paradox: One finds friendship if one loses or hides (forgives) an affront, and loses (alienates) a friend if one finds or makes public (dwells on) disputes. Friendship has a price-being with the faults of the other. In verse 13: Paradoxically, evil stays in the house of anyone who tries to inflict it on others. In verse 19; Whoever loves an offense in the sense of dwelling on it is equivalently asking for a quarrel in the same way that any one who builds an overly high threshold is asking for injury. Comments or Questions....

Reading for November 6th

 Read Proverbs 16.1-33. In verse 1: The heart (mind) is the organ of planning and the tongue is the organ of speaking and execution. It is not fully in the power of a human being to put plans into effect or control their course. In verse 16: Tradition declares wisdom more precocious than gold and silver (3.14; Job 28). Gold and silver can buy many things, but wisdom invites God to give the priceless gifts of long life, wealth, and honor. In verse 20: The saying declares that sucess and hapiness depend both on God and on our own efforts. It does not explore theological issues arising from such assertion. In verses 27-30: Sayings on three types of wicked people and their speech and demeanor. The first three verses begin with the Hebrew word "ish," translated "man" or   "individual." The second line of each saying states the particular damage a villain's words inflict on others. The final saying (v. 30) sketches the facial mannerisms common to all malefactors; compare 6.12-15. In verse 33: A lot, similar to dice in giving varying results when thrown, was given a designation "yes" and "no" and cast for its answer. See 1 Sam 10.16-26; Num 26.55; Josh 14.2. The answer was believed to be from God. Comments or Questions..

Reading for November 5th

 Read Proverbs 15.1-33. In verse 1: In responding to angry people, one might be tempted to use harsh and violent language. The verse states the paradox that when one responds to angry people, soft is strong and harsh is weak. In verse 14: Heart (mind) and mouth are often contrasted as the organ of storage-reflection (mind) and the organ of expression (mouth). Here, the wise use their minds to seek even more knowledge, whereas fools use their mouth only to feed more folly. In verse 26: Abomination, originally a ritual term for unacceptable offering, is here used metaphorically. Pure is this usage means acceptable to God. In verse 33: As one must first be low (humility) in order to be raised up (honor), so fear of the Lord comes before wisdom. Comments or Questions..

Reading for November 4th

 Read Proverbs 14.1-35. In verse 5: How to assess a witness in court is a common concern of the book (6.19; 12.17; 19.28). The best criterion is the character of the witness: How does the person ordinarily act? In verse 13: As observed in v. 10, external behavior does not always mirror internal thought and feeling. People are too complex to be known completely from their actions. In verse 28: The glory of a king is not absolute but depends, surprisingly, on the people he rules. A witty critique of royal power. In verse 30: Passion can also be rendered "jealousy." Inner calmness has a beneficial effect on health. Comments or Questions..

Reading for November 3rd

 Read Proverbs 13.1-25. In verse 6: Righteousness and sin are personified as forces affecting those who commit themselves to them. Fundamental options determine one's course. In verse 24: The paradox is that one hates one's children by being tender with them and loves them by being strict, especially at an early age when children can readily change. What is criticized is indulging one's children. The paradoxical language cannot be invoked to justify harsh treatment of children or corporal punishment. proverbs often states the need of parental discipline: 19.18; 23.13-14; Sir 7.23; 30.1-13. Comments or Questions.

Reading for November 2nd

 Read Proverbs 12.1-28. In verse 1: Genuine wisdom is gained through conversation with the wise (discipline) and through being criticized (rebuked). To reject this educational process is to settle for an animal level of consciousness; the Hebrew word for stupid in the second line connotes brutish. In verse 14: Normally, one's mouth is sated from the fruit of the earth, but in this saying one is sated from the words of one's mouth. Words in proverbs are the prime instance of human activity. One will enjoy the benefits of one's conduct. Comments or Questions...

Reading for November 1st

 Read Proverbs 11.1-31. In verse 4: The day of wrath is any life-threatening disaster as in Job 21.30 and Ezek 7.19. In such mortal danger riches are of no use; value attaches only to that which assures ultimate protection-righteousness. In verse 9; The difference between impiety and righteousness is so great that what is expressed by the godless harms others, whereas what is not expressed (Knowledge here is what is stored in the heart) by the righteous benefits them. In verse 22: A humorous statement that wisdom is more important than beauty in evaluating a woman. Ear and nose rings were common adornments of women. The comparison to a pig seems to have been made on the basis of sound as well as humorous incongruity, for the consonant "z" predominates in the first line; "nezem zahab be'ap hazir," literally " a ring of god in the snout of a pig." In verse 27: The persistent quest for what is good is ultimately a quest that ends in gaining divine favor, perhaps human favor as well. In other words, to seek happiness, seek excellence. to seek evil ("ra'a"), on the other hand, means only that trouble ("ra'a") will seek one out. The same Hebrew word can mean "evil" and "trouble." Comments or Questions..

Reading for October 31st

 Read Probers 10.16-32. In verse19: Ordinarily, abundance is good as in vv. 4, 21 and 27, and scarcity is bad, as in vv.15 and 21. But where words are concerned the situation is reversed. words should be few and well chosen (see 17.27). In verse 26: A lazy person is a common type in Proverbs (mentioned fourteen times in the book) and is often the object of scorn or humor. The lazy are as sure to pain an employer as vinegar and smoke are sure to pain taste buds and eyes, by an almost chemical necessity. Comments or Questions..

Reading for October 29th

Read Proverbs 9.1-18. In 9.1-18: The banquets of the two women, plus some aphorisms. Woman Wisdom completes her palace and issues an invitation to the dedicatory banquet (1-6). In vv. 13-18, Woman Folly issues a counter-invitation. verses 7-12 are individual sayings, which echo some verses in ch. 1 (compare 1.7, "The fear of the Lord is the beginning of knowledge," and 1.22, "How long, O simple ones will you love being simple?") and also point ahead to chs. 10-22, where the same two types, the wise and the righteous, are vividly contrasted. In verse 6: Lay aside immaturity, and live: To partake of the banquet creates a bond between Wisdom and her guests, requiring guests to leave behind immaturity and ignorance and to become wise. The imperative verb live here implies enjoyment of such gifts from Wisdom as a family, riches, and reputation. In verse 11: For me your days will be multiplied: Originally, this verse probably immediately followed v.6, for by me has no antecedent in the immediately preceding verses. In verses 16-17: Folly's invitation begins with the same words as Wisdom's (see. v. 16 and v. 4), but in v. 17 diverges radically. In verse 17: In the phrase stolen water, water has the erotic meaning it has in 5.15-16, "Drink water from your own cistern,/flowing water from your own well," that is sexual relations. Stolen implies clandestine and adulterous sex. in secret evokes the furtive meeting of ch 7. In verse 18: The dead in habit the underworld. as in 2.16-18; 5.3-5; 7.24-27, the woman promises life but kills instead. Comments or Questions.. 

Reading for October 28th

 Read Proverbs 8.1-36: In 8.1-36: Woman Wisdom and her blessings for her loyal disciple. The speech of personified Wisdom promising blessings balances her first speech (1.20-33). Threatening those who left her. She appears in the busiest part of the city (vv. 1-3), and addresses the entire populace there, but singles out the simple (vv. 4-5). She establishes her credibility (vv. 6-11), promises her hearers skills in governing along with riches and honor (vv. 12-21), explains her high status by her closeness to God at creation (vv. 22-31), and asks her followers to wait at her door as disciples (vv. 32-36). Unlike the seductive woman in ch.7 who speaks to a single youth in the dark of night, Wisdom addresses everyone in broad daylight, speaks trustworthy words, and grants life rather than death. In verses 22-31: The verses are a cosmogony or creation account, which used in ancient literature to explain and validate important aspects of reality. The first half of the cosmogony (vv. 22-26) emphasizes the birth of Woman Wisdom before all else, thus underlining her unique priority. The second half (vv. 27-31) stresses her presence with God, I was there (v. 27) and I was beside him (v. 30). In verses 30-31: I was daily his delight ... delighting in the human race: The repetition of the words delight and rejoicing establishes a correspondence between Wisdom's delighting in the Lord and her delighting in the human race. She bestows on the human race the wisdom and goodness that God put into creation. Comments or Questions..

Reading for October 27th

 Read Proverbs 7.1-27. In 7.1-27: An example of seduction by words. The tenth and final instruction is also the fourth of the four warnings against the seductive woman (2.16-19, 5.1-23; 6.20-35). The preface (vv. 1-5) urges the disciple to become a lover of Wisdom rather than a foolish victim of the lying woman who typical wiles are narrated. The woman is active and aware, speaking and acting decisively, whereas the youth is passive and naive, led in silence like a lamb to slaughter. The images are darkness and night, animals of sacrifice or the hunt, and death. In verse 4: You are my sister: A designation for the beloved used in love poetry (Son 4.9, 10,12; 5.1, 2). Other love terms are let us take our fill of love (v. 18; see Song 5.1) and and the theme of finding and seeking (v.10-15; see Song 3.1-4). In verse 14: Today I have paid my vows: An ambivalent statement, which the youth takes as an invitation to a feast of meat offered in fulfillment of a vow, but which the woman intents as the sacrifice of the youth. Comparison with Jephthah's vow (Jug 11.30-31) is illuminating, for Jephthah also sacrifices an unsuspecting victim. In verse 20: He took a bag of money with him: The wife knows from the amount of money her husband took that he will be good long enough for her to dally with the youth. Comments or Questions..

Reading for October 26th

 Read Proverbs 6.20-35. In 6.20-35: The dangers of adultery. The teaching of one's parents, once memoried, becomes a lamp that exposes the danger of an adultress (v. 23). Unlike a liaison with a prostitute, whose hire is only a matter of money, an affair with a married woman can destroy one's life, bringing upon one shame, physical beatings, and an enraged husband. The instruction focuses more on the practical consequences of adultery rather than on its theoretical immorality. In verse 30: Thieves are not despised: A comparison is drawn between getting caught for satisfying one's appetite for food (a euphemism for sexual appetite) and getting caught for adultery. In the first case, a monetary payment makes things right. in the second, money cannot repair the loss of one's position in the community or protect one from the vengeance of a deceived husband. Comments or Questions..

Reading for October 25th

 Read Proverbs 1.1-19. In 6.1-19:Four short pieces. The section is often judged to be an addition on the grounds that its topics and style are very different from the surrounding instructions. It is possible, however, that the editors wanted to insert related but miscellaneous material at this point. Thematically, the section is concerned not with external obstacles to acquiring wisdom, such as violent men and seductive women, but with internal obstacles, such as poor judgement (vv. 1-5) and laziness (vv. 6-11). It also sketches an evil character (vv. 12-15), which is wholly unacceptable to the Lord (vv. 16-19). In verses 1-5: Pledge: Proverbs is entirely negative on the legal custom of a third party guaranteeing a loan (11.15; 17.18; 22.26), probably because it endangers the guarantor. In verses 6-11: Lazybones: Proverbs look with disdain, and often humorously, on the lazy person (for example, 10.4; 12.24; 24.30-34), preferring instead the energetic and responsible person. In verses 12-15: A scoundrel and a villian: A proverbs type, who is here described as corrupt externally (mouth or speech, eyes feet, fingers) and internally (perverted mind). An evil destiny hangs over such a type. In verses 16-19: Proverbs often declares certain behavior "an abomination to the Lord" (see 11.1). Six and seven are an instance of ascending parallelism of numbers, like "three" and "four" in 30.18-19, 21-23. The organ such as the eye stands for the entire activity of seeing, an example of metonymy. Comments or Questions..

Reading for October 24th

 Read Proverbs 5.1-23. In 5.1-23: Choose the right woman! The teacher exhorts a youth to avoid adulterous liaisons (the "wrong" woman, vv. 3-14) and to enjoy the company of his wife (the "right" woman, vv. 15-19). The poem has four sections (vv. 1-6, 7-14, 15-19, and 20-23), each of the which begins with "my child" (implicit inv. 15). Adulterous consorting with the wrong woman leads to loss of health (v. 9), dissipation of family wealth (v. 10), ruined reputation (vv. 9, 14), and bitter regret (vv. 11-13). The context of Proverbs suggests a metaphorical level of meaning: Seductive and lying word lead one away from one's primary commitment to the tradition and to wisdom. In verse 16: Should your springs be scattered abroad? A disputed phrase. Most probably water is a metaphor for sexual pleasure, as in Song 4.15. The man should exercise his sexuality exclusively with his wife in the context of the household. Comments or Questions..

Reading for October 23rd

 Read Proverbs 4.10-27. In verses 10-19: The two ways. The process of gaining wisdom is essentially the same in all instructions: One begins by memorizing the teaching and putting it into practice, then one receives wisdom as a gift. The passage develops the doctrine of the two ways, in which the moral life is dramatized as two competing paths, the way of wisdom and the path of the wicked. Each has its inherent destiny, represented here by the symbols of light and darkness (vv. 18-19). The two ways are not static; one must struggle to stay on the right path. It is possible to leave one path and walk on the other. In verses 20-27: Heed my words. This lecture emphasizes the vigor and sincerity necessary for the pursuit of wisdom. The poem offers a psychological picture of discipleship. One perceives the teacher examples and words through listening and seeing (vv. 20-22) and stores the perceptions in the heart (by memorizing them) where they are pondered (v. 23). One then puts into practice who one "knows," that which is in one's heart or mind. Practicing wisdom means always speaking the truth (v. 24) and acting justly (vv. 25-27). Comments or Questions..

Reading for October 22nd

 Read Proverbs 4.1-9. In 4.1-9: The teacher's life as an example of wisdom. The teacher draws parallel between his teaching his sons now and his father's teaching him as a youth. The authority of the teacher comes from the obedience he showed to his father. The teacher now is a model of the blessings that come with reverence and obedience. In verses 4-9: get wisdom: In vv. 4-6, the disciple is to take in the teacher's words and get wisdom. In vv. 6, 8-9 wisdom herself becomes active, guarding and honoring the disciple. Comments or Questions..

Reading for October 21st

 Read Proverbs 3.13-35. In verses 13-20: Wisdom's benefits and prestige. Some scholars believe the poem consists of vv. 13-26 rather than 13-20. The poem praises wisdom by listing her benefits to the human race and explains her power by describing her role in creation. Since the world is made by wisdom, all those who follow wisdom will live well in the world. In verse 18: Tree of life: The tree of life occurs in the Hebrew scriptures only in Proverbs and Gen 2-3. In both books the tree is associated with wisdom. its fruit gives life and prosperity. It is also found in Rev 2.7 and 22.2, 14, 19, where it has been influenced by the picture of the health-giving tree in Ezek 47.12. In verses 21-35: Kindness to the neighbor brings blessing to oneself. Treating others well rings life to oneself. The blessings are portrayed as accruing to one's very body-eyes (sight), throat (soul:The thoat is the source of life-breath), neck, and foot. To put wisdom into practice brings her gifts, life (v. 22a), honor (adornment, v. 22b), and protection from crime and violence (vv. 23-25). Comments or Questions..

Reading for October 20th

 Read Proverbs 3.1-12. In 3.1-12: Trust in God makes one prosperous. The lecture consists of four-line exhortations of a father (or teacher) to a son (or disciple), in each of which a reward is promised. the teacher invites the disciple to memorize the teaching (vv. 1-2) and to be loyal (vv. 3-4), which leads to trust in God, the great teacher (v. 5). Such trust means not relying on oneself (v. 7), honoring God with due worship, and allowing God to become one's teacher and father (vv. 11-12). Considerable trust is necessary, for God reproves when educating disciples, there may be suffering. Comments or Questions..

Reading for October 19th

 Read Proverbs 2.1-22. In 2.1-22: Seek wisdom and the lord will keep safe. This form is an acrostic poem of twenty-two lines (the number of consonants in the Hebrew alphabet). The first letter of the Hebrew alphabet ("aleph") dominates the first half (vv. 1-11; "aleph" is the initial letter in vv. 1, 3,4, 5, and 9). The middle letter of the Hebrew alphabet ("Lamed") dominates the second half (vv. 12-22; "lamed" is the initial letter of vv. 12, 16, 20). The main point of the poem is that if you seek wisdom with all of your strength, the Lord will give it to you, and wisdom will safeguard you from wicked men and seductive women with the result that you can walk on the blessed path. Wisdom  will be given to anyone who earnestly seeks it. However, one cannot directly take it, it must be given as a gift. In verses 16-19: The loose woman ... the adultress. Loose is literally "foreign." The figure of the dangerous and seductive woman appears again in 5.1-6; 6.20-35; 7.1-27; 9.13-18. Elsewhere in the Bible, a "foreign woman" can be a woman outside the community who is forbidden as a marriage partner, a prostitute or a woman otherwise dangerous to a man. Proverb's focus is not only on her sexuality but also on her seductive and deceitful speech. Comments or Questions..

Reading for October 18th

 Read Proverbs 1.20-33. In 1.20-33: The consequences of not heeding Wisdom. Woman Wisdom warns the simple (who seem to have previously rejected her teaching) that she will not be there when the inevitable disaster comes upon them (vv. 22-32). She nonetheless gives them a last chance to accept her (v. 33). Verses 24-27 and 28-31 are parallel sections. Each gives a reason (because, vv. 25, 29) and announces a disaster, the first section employs the grammatical second person, and the second section employs the grammatical third person. In verses 20-21: The entrance of the city gates is the entrance to the upper city, which was the place of business and government. In verses 22-23a: The best solution to the textual confusion is to drop v. 22b-c as a later insertion and to translate: How long, O simple ones, will you love being simple? Its parallel verse is best rendered (differently from the NRSV) "Will you turn away from my reproof?" The translation "Turn away" is preferable to NRSV give heed to and is based on the meaning of the same root in v. 32a (waywardness) and on Hebrew idiom. Comments or Questions..

Reading for October 17th

Read Proverbs 1.8-19. In 1.8-19: Parental advice on leaving home.  The opening scene of a youth leaving parents and home to establish his own household sets the scene for the entire book. Every reader must establish a household in the sense of learning to live well as an adult, accepting traditional wisdom, and discerning where true life is to be found. In verses 10-14: A group of sinners invites the youth not simply to commit a violent crime but to share in their violent life (Come with us ... Throw your lot among us). In verses 16-17: verse 16: is a gloss from Isa 59.7 to explain the enigmatic v. 17, which is a parable about sinners not seeing the divine retribution that works invisibly. The evil they plan for other s will come upon them instead (vv. 18-19). Comments or Questions..

Reading for October 16th

 Read Proverbs 1.1-7. In 1.1-9.18: Speeches and instructions. In 1.1-7: introduction and purpose of the book. In verse 1: Egyptian and biblical wisdom books, contrary to the customary anonymity of ancient literature, give the name of the author, who was normally a king or prominent courtier advising his son or disciple. Solomon, famed for his wisdom, is named as the author, or, as we might say, patron of the entire book. In verses 2-7; There are fourteen (two times seven) different nouns for wisdom or wise sayings in order to show totality. Verses 2-3 are concerned with learning, v. 4 with teaching, v. 5 with the teacher or age, v. 6 with understanding wisdom writings, and v. 7 (in climatic position) with fear of the Lord. In verse 4: The simple are naive or uninstructed people, either because of their youth or sometimes, because of their carelessness. In the later case the term has a negative connotation. In verse 7; The verse is the climax of the introduction, for the Lord is the source of blessings for the wise. The phrase wisdom and instruction reprises the same phrase inv. 2a. Fear of the Lord is the traditional (and not fully satisfactory) translation of 'yir'at YHWH," literally "revering the Lord." The phrase means giving to one's God what is due, knowing and accepting one's place in the universe. It primarily designates neither an emotion (fear) nor general reverence, but rather a conviction that one should honor and serve a particular god. Comments or Questions..

Reading for October 15th

Read 1 Corinthians 16.1-24. In verses 1-4: Answering questions about the collection.  In verse 1: Collection for the saints: This was a major project for Paul during his ministry in the Aegean (2 Cor 8-9; Rom 15.25-29; Gal 2.10). In verse 2: When I come: In vv. 5-9 Paul explains his plans to visit them. In verse 3: Jerusalem: the collection was for the poor Christians in Jerusalem (Rom 15.26). In verses 5-9: Travel plans. V. 8 confirms that Paul is writing from Ephesus. The churches he began in Philippi and Thessalonica were located in Macedonia (Acts 16-17). Send me on my way suggests hospitality and financial assistance (Rom 15.22). Pentecost occurred in the spring, fifty days after Passover (Lev 23.15-21). In verses 10-12: Paul's co-workers. In verses 10-11: Timothy was with Paul on his founding visit to Corinth (Acts 18.5). He may be the one delivering the letter to Corinth (see 4.17). The identity of the brothers is not known. In verse 12: Apollos was an important figure within the Corinthian church (1.12; 3.4-6, 22: 4.6). This picture confirmed  by Acts (18.27-19.1). At the time of this writing, he is with Paul in Ephesus. In verse 13-14: Concluding advice. Thee brief injunctions are all defined by love (ch. 13). In verse 15-18: Commending valuable co-workers. Paul himself baptized the household of Stephanas (1.16). Their conversion apparently preceded that of Crispus and Gailus (1.14). In verse 16: Leadership derives from service. In verse 17: They may have been the source of Paul's information for various issues (see 5.1). In verse 19-24: Final greeting. Inverse 19: Churches of Asia-would include Ephesus primarily (Acts 19). As usual, Aquila and Prisca have established a house church in Ephesus (Acts 18.2; Rom 16.3-5). In verse 20: Holy kiss: This practice of greeting at worship may have originated in Christian circles (Rom 16.16; 2 Cor 13.12). In verse 21: Paul's remark implies his use of a secretary for writing (or copying) the rest of the letter (Gal 6.11; Col 4.18). In verse 22: These words seem harsh, especially linked with love for the Lord. Our Lord, come! indicates Paul's eagerness for the end. In verses 23-24: The benediction while brief expresses important Pauline sentiments (see 2 Cor 13.13; Rom 16.20; 1 Thess 5.28). Comments or Questions.. 

Reading for October 14

 Read 1 Corinthians 15.50-58. In 15.50-58: A vision of the future. In verse 50: Kingdom of God refers to the heavenly reign Christ turns over to God (v. 24). It differs radically from the life as we know it. In verse 51: Mystery signifies a hidden truth being unveiled (4.1). We will not all die: Those alive at the resurrection escape death but not change. In verse 52: Trumpets summon God's people to worship (Num 10.2-10), to return from exile (Isa 27.13), and to gather for the end time (Mt 24.31; 1 Thess 4.16). In verses 54-55: The quotation comes Isa 25.8 and Hos 13.14. V. 55 speaks to the living and the dead respectively. The living escape death; by rising the dead overcome death's sting. In verse 56: Sin, death, and the law: Adam's sin introduced humanity to death's sting (Rom 5.12). The sin that began with Adam continued to exercise it power through the Mosaic law (Rom5.20; 7.6). Christ's death and resurrection broke the stranglehold of all three- sin, death, and the law (Rom 8.2) In verse 58: Not in vain: Living in hope fuels life (Col 1.23). Comments or Questions..

Reading for October 13th

 Read 1 Corinthians 15.29-49. In verses 29-34: What we practice shows what we believe. In verse 29: This practice is mentioned only here in the New Testament. Paul assumes the practice in order to draw the implication. In verse 30: He now appeals to his own practice: Daily risking his life as an apostle. In verse 31: I die every day: In his apostolic life, Paul reenacts the Christ-event (2 Cor 4.7-12). In verse 32: Wild beasts at Ephesus refers to Paul's own opponents; the quotation is from Isa 22.13. In verse 33: Paul quotes a popular proverb traceable to the Greek comic poet Menander (4th century BCE). In verse 34: Sin is easier when God is absent from the future. In verses 35-41: Some examples from nature. In verse 35: An imaginary questioner as what happens to the body. In verses 36-38: A grain of seed must "die" (be buried in the ground) before it rises from the earth in a different form as wheat (Jn 12.24). In verses 39-41: Nature presents different forms of life. Glory is brightness or radiance. In verses 42-49: Nature helps explain resurrection. In verses 42-44: Sown and raised continue the image of the seed from vv. 36-38. The contrasting qualities underscore the differences in the forms of life before and after "burial." In verses 45-49: Gen 2.7. The first Adam received life; Christ the second Adam, gives (resurrection) life. Adam and Christ represent different forms of life. All humans share Adam's dust. Those in Christ are of heaven and will eventually breathe his life-giving spirit. Comments or Questions..

Reading for October 12th

 Read 1 Corinthians 15.1-28. In 15.1-58: Instructions about resurrection. In verses 1-11: The tradition of Christ's resurrection. In verse 2: Being saved: Conversion has lasting effects. In verse 3: Handed on ... received: Paul uses language describing the transmission of sacred teaching (11.23). In verses 3-5: This is one of the earliest summaries of Christian preaching (Rom 1.1-4). Died, buried, raise, and appeared identify key moments of the passion story (Mk 14-16). In accordance with the Scriptures reflects Christian conviction that God was at work in these events (Is 53; Hos 6.2). In verses 5-11: Women figure more prominently in the gospel appearance stories (Mt 28.1-10; Mk 16.1-8; Lk 23.55-24.12; Jn 20.1-18). Appearances to more that five hundred and James are distinctive elements of this list. The twelve (v. 5) are distinguished from all the apostles (v. 7). Paul places himself within the same tradition, even though his experience of the risen Lord was exceptional (Gal 1.13-17). In verses 12-19: Some doubt the resurrection. In verse 12: The truth of Christ's resurrection is assumed throughout. No resurrection of the dead: Doubts could arise in different forms: No life at all after death; no resurrection of the body, only the soul; no future resurrection (it is already here). In verses 13-14: Denying resurrection in principle eliminates Christ's resurrection. In verse 15: Paul's credibility is at stake. In verses 17-18: The church's faith is also threatened. In verse 19: Christian preaching is about future hope or nothing at all (Rom 5.5; 8.24-25). In verses 20-28: Christ, Adam and future resurrection. In verse 20: The faith of 15.3 is reaffirmed . First fruits: Christ's resurrection is like the beginning of harvest because more of the same follows (1 Thess 4.14). In verses 21-22: Like Adam, Christs stands at the beginning of a new order of humanity. The crucial difference: Adam introduced death, Christ life (Rom 5.12-17). In verses 23-28: The sequence of events outlined here emphasizes how those who belong to Christ share the experience of Christ (1 Thess 4.13-18 reflects different concerns). The end ("telos") is better translation that the rest . It is the time when the risen Lord finally triumphant over every other power, especially death, yields the reign of God the Father. The language of v. 25 is drawn from Ps 110.1. V. 27 draws on Ps 8.6, which Paul explains in vv. 27-28. He understands his feet to mean Christ's feet. Christ's subjects everything (including death), Then yield s the power God to whom all, including Christ are subject. Comments or Questions..

Reading for October 11th

 Read 1 Corinthians 14.20-40. In verses 20-25: Worship outsiders can understand. In verse 20: The issue is their level of maturity (13.11; Eph 4.14-15). In verse 21: Isa 28.11-12. Yahweh speaks to Israel using foreign language (Assyrian), but with out success. In verse 22: Strange tongues might be understandable to strangers, but not to God's people. Intelligible speech, prophecy, is better for them. In verses 23-25: As it turns out, even the unbeliever and outsider benefit more if they can understand what is said when the whole church comes together. Prophetic proclamation can convict the unbeliever's heart and show God's presence within the church. The quotation is from Isa 45.14. In verses 26-36: Suggestions for orderly worship. In verse 26: The variety of activities suggests unstructured worship. Building up restates the overarching principle (14.12). In verse 27-28: The restrictors on speaking in a tongue imply the individual's ability to control speech. Paul's instruction are consistent: no interpreter, no tongues (14.5, 12; see 12.10). In verses 29-33: Prophetic speech can also be controlled. since it is understandable, it is weighed rather than interpreted. Chaotic worship fails to recognize the true nature of God (7.15; Rom 15.33). In verses 33b-36: The restrictions on women's speech are in parentheses because their location here is disputed. The role of  women in worship is discussed nowhere else in chs. 12-14. The instructions do not agree with Paul's earlier discussion in 11.2-16, were women praya nd prophesy along with men. many scholars doubt they were written by Paul and date them to a later period (1 Tim 2.11-12; Titus 2.5). In verses 37-40: Concluding words. In verse 37: Command of the Lord: I what sense is not clear. Paul is not able to cite Christ's teaching as he does earlier (7.10; 9.14). In verse 39: Be eager to prophesy: He restates the point where the discussion began (14.1). Do not forbid speaking in tongues: he recognizes that some people will. Paul sees their dangers but also their potential value. In verse 40: His advice is grounded in God's character (14.33). Comments or Questions..

Reading for October 10th

 Read 1 Corinthians 14.1-19. In 14.1-40: Prophecy better than tongues. In verses 1-5: Tongues and prophecy compared. In verse 1: Spiritual gifts ("pneumatika"): 12.1. In verse 2: Speak ... to God: tongues are a form of prayer only God can understand. In verse 3: Speak to other people: Prophecy is proclamation other people can understand. In verse 4: Themselves ... church: Tongues benefit the individual, prophecy the group.  In verses 5-6: Paul prefers prophecy over tongues. In verses 6-19: Tongues require interpretation. In verse 6: Unlike tongues, these four types of speech can be understood without an interpreter. In verses 7-8: Music without distinct notes is only noise. In verses 9-11: Tongues are not foreign speech: They are like foreign speech--unintelligible without an interpreter. In verse 12: Building up: This restates the principle of 10.24, 33. In verse 33: Do my words benefit the group? In verse 13: Speaking and interpreting a tongue can be done by the same person (12.10). In verses 14-17: In a tongue is one way of praying. Only words prayed or sung with the spirit produce a group of worshipping individuals. Worship done with both spirit and mind creates a church. In verses 18-19: Since Paul himself can speak in tongues (13.1; 14.6), he knows their value and their limits. Comments or Questions.

Reading for October 9th

 Read 1 Corinthians 13.1--13. In 13.1-13: The way of love. I in this chapter is Paul speaking out of his own experience, but its lofty, poetic tone extends Paul's own experience to everyone. In verses 1-3: Religion requires love.  Each item mentioned relates to Paul's own experience: Tongues (14.18); prophetic powers (14.37); mysteries and knowledge (2.6-13; 4.1; 15.51); faith (power to heal; Rom 15.18-19; 2 Cor 12.12); giving away possessions (4.11; 9.18); handing over his body (2 Cor 4.10-12). He uses boast in a positive sense (Rom 15.17). In verses 4-7: Active love. Paul sketches this profile of love with terms used of his own ministry: patient and kind (2 Cor 6.6); not envious or boastful (3.7, 21); not arrogant or rude (2 Cor 2.17; 4.1-2); does not insist on its own way (10.24,33); not irritable or resentful (4.14); does not rejoice in wrongdoing, but rejoices in the truth (2 Cor 6.10; 11.29); bear, believes, hopes, endures (9.27; 2 Cor 6.3-10). In verses 8-13: Love never ends. In verse 9: In part: For all their value, both knowledge and prophetic speech give an incomplete picture. In verse 10: The complete body refers to the end time, when God is fully revealed (Rom 8.18-25). In verse 12: In a mirror, dimly: Paul compares life to lookin in a mirror that yields an unclear image. Paul thinks of conversion as being fully known by God (8.3; Gal 4.90. Inverse 13: These three are  difficult to separate (Col 1.4-5; 1 Thess 1.3).  Comments or Questions..

Reading for October 8th

 Read 1 Corinthians 12.12-31. In verses 12-26: One body and many members. In verse 13: Through baptism, people from many back-grounds and social levels become members of Christ's one body (Gal 3.26-28). In verses 14-26: V. 14 states the basic theme of this section. In verses 17-19 The absurdity of the image makes his point. In verse 20: The main point is repeated (v. 12). In verses 22-25: The weaker, less honorable, less respectable, inferior members are the sexual organs, all indispensable and requiring honor and respect. They are compared with the mores respectable members, the parts not covered by clothing. In verse 24: God has so arranged: Paul renders the Genesis creation story in greater detail. In verse 26: The body suffers and rejoices as a single organism (Rom 12.15). In verses 27-31: The church as the body of Christ. In verse 27: This states v. 13 more fully. Their identity as the body of Christ does not appear to be self-evident to the Corinthians. In verse 28: The universal church is in view here (Eph 1.22-23). The first three groups are probably listed in ranked order (Eph 4.11-13). Apostles, literally "those sent," may refer to missionaries rather than the twelve apostles (15.5, 7). The roles and activities doubtless overlapped. In verses 29-30: These rhetorical questions expand on v. 12. Comments or Questions..

Reading for October 7th

 Read 1 Corinthians 12.1-11.In 12.1-14.40: Instructions about spiritual gifts. In 12.1-3: Establishing perspective. In verse 1: The Corinthians had asked about "pneumatikoi," literally "spirituals," rendered as spiritual gifts or spiritual persons. The same term is used in 3.1. In verse 2: Many in the church had non-Jewish backgrounds (6.9-11; 1 Thess 1.9-10). In verse 3: "Let Jesus be cursed!" What circumstances prompted anyone to say this is not clear. It could be based upon Deut 21.23 (Gal 3.13). In verses 4-11: The Spirit's many activities. In verses 4-7: Gifts (charismata") are different ways of describing manifestations of the Spirit. Paul emphasizes their variety, their common source, and their intended purpose--to serve the common good. In verses 8-10: Utterances of wisdom and knowledge describe speech that informs and enlightens. Faith gifts of healing, and working of miracles belong together. Prophecy is paired with discernment of spirits, the ability to evaluate prophetic speech. Various kinds of tongues require the interpretation of tongues. In verse 11: All are spiritual (v. 1) activities because their source is the same Spirit. Comments or Questions...

Reading for October 6th

Read 1 Corinthians 11.17-34. In 11.17-34: The Lord's supper. In verses 17-22: Being divided at worship. In verse 18: They meet in Gaius' house (Rom 16.23). In verses 18-19: The divisions and factions are along social and economic lines. In verse 22: Those who have not are the poor, literally the "have-nots." In verses 23-26: Recalling Jesus' words before his death. In verse 23: From the Lord: The story of the institution of the Eucharist goes back to Christ. Paul's version is closest to Luke's account (Lk 22.14-23; Mt 26.26-29) and is the oldest recorded version. In verse 24: In remembrance of me: Lk 22.29. In verse 25: After supper: a meal is eaten  between the bread and cup (Lk 22.20). The cup of wine symbolized the beginning of the new covenant that began with Christ's death (Jer 31.31-34; Ex 24.8). In verse 26: This verse adds Paul's interpretation to the tradition he received. In verses 27-34: Taking the supper seriously. In verse 27: To eat in an unworthy manner is to engage in the meal without thinking about what it really means. In verse 28: Examine yourselves: Remember the words for you (v. 24). In verse 29: The body is both crucified Lord and the church gathered as the Lord's body (12.27). In verse 30: Some have become sick and died because the church has not cared for them. In verses 31-32: Paul's warning is stern: Our behavior is judged by the Lord, and misbehavior is disciplined (Heb 12.5-7, 10). In verse 33: Wait for one another;: Worship as one church not many groups. In verse 34: Paul expects to visit them soon (16.5-9). Comments or Questions..

Reading for October 5th

 Read 1 Corinthians 11.2-16. In 11.2-34: Some instructions about worship: What to wear and how to observe the Lord's supper. In verses 2-16: Advice about covering the head. In verse 2: Traditions are teachings Paul had received from others (15.3; 2 Thess 2.15). In verse 3: Head may mean source (head of a river ) rather than one with authority over another. For a similar hierarchy, see 3.22-23. In verses 4-5: Prays or prophesies: A worship setting is in view. No distinction is made between what men and women do (14.33b-36. In verse 7-9: Gen 1-2 informs Paul's remarks here. Image and reflection of God uses language from Gen 1.27. Reflection of man: According to Gen 2.18-25, the woman was created from man. Reflection, or glory (Greek "doxa"), draws on the image of a reflecting light: Man reflects God's light, woman reflects man's light (Heb 1.3). In verse 10: The verse is very difficult. Possibly, "The woman ought to have authority over her own head." Because of the angels may recall Gen 6.2. In verses 11-12: For a similar mutuality, see 7.2-4. In verses 13-14: Nature: Paul's remarks accept social and religious customs of his day. Comments or Questions...

Reading for October 4th

 Read 1 Corinthians 10.23-11.1. In 10.23-11.1: What to do in a private setting. Paul resumes the discussion from 8.7-13. In 10.23: The quotations reflect the views of the strong (6.12-20). In verse 24: Your own advantage: the advice in 8.1b becomes concrete. In verse 25: This follows the principle stated in 8.8 (Rom 14.14, 20). In verse 26: The quotation is from Ps 24.1. In verse 27: The setting is a private home. In verse 28: This is probably the weak person speaking. The same advice is given in 8.13. In verse 29: The other's conscience is that of the weak person (8.10). In verses 29b-30: The questions do not logically follow. They sound like questions the strong would ask, defending their right to eat. In verse 31: Glory of God: Col 3.17. In verse 33: This briefly states the principle informing Paul's advice in chs. 8-10. In 11.1: Imitators: 4.16. Christ's example is elaborated in Phil 2.5-11. Comments or Questions..

Reading for October 3rd

 Read 1 Corinthians 10.1-22. In verses 1-13: Israel's example. In verse 2: Baptized into Moses: This unusual phrase reflects Christian retelling of the exodus story. It suggests that Israel participated with Moses in the exodus as Christians participate in Jesus' death and resurrection. In verse 3: Spiritual food and drink: Israel's wilderness experience is reinterpreted in light of the Lord's supper (11.23-26). In verse 6: Examples: 10.11; Rom 14.4. In verses 7-10: These verses draw four lessons from the story. In verse 7: Idolaters recall the golden calf in incident (Ex 32); the quotation is from Ex 32.6. In verse 8: Sexual immorality recalls Baal of Peor incident (Num 25. In verse 9: Putting the Lord (Yahweh, not Christ as in NRSV) to the test recalls the bronze serpent incident (Num 21). In verse 10: Do not complain recalls incidents in Ex 16; Num 14, 17. In verse 11: Ends of the ages: The "last days" has begun with Christ's resurrection (Acts 2.) In verse 13: God is faithful: 1.9; 2 Cor 1.18. In verses 14-22: Avoid worship of idols. In verse 14: Paul develops the first of four lessons (10.7). In verses 16-21: Like other sacred meals eaten in honor of a deity, the Lord's supper unites the worshippers with Christ. Christians must choose between the table of the Lord (Jesus) and the table of demons. In verse 22: Jealousy: Deut 32.21: Ex 34.14. Comments or Questions..

Reading for October 2nd

 Read 1 Corinthians 9.19-27. In verses 19-23: Becoming a slave. In verse 19: Slave: Along with apostle, Paul uses slave as a self-designation (Phil 1.1). Win means to convert. In verse 20: Became as a Jew is surprising, since since Paul was born a Jew (Phil 3.5-6). Those under the law probably refers to Jewish Christians who continue to observe Torah. Paul no longer lived under the law in the same way (Gal 4-5). In verse 21: Those outside the law are gentiles. Christ's law: Rom 8.2. In verse 22: The weak are gentile Christians (8.7). In verses 24-27: Saying no to oneself. Two athletic examples-runners and boxers-illustrate the importance of self-control, the ability to limit our desires (2 Pet 1.6). In verse 27: Punish my body refers to the athlete's training. Comments or Questions..

Reading for October 1st

 Read 1 Corinthians 9.1-18. In 9.1-27: Paul limits his rights as an apostle. In verses 1-14: The apostle's right to be paid. In verses 1-2: Paul experienced God's call to be an apostle in a vision of Christ (15.8; Gal 1.15-16). In verse 3: Paul's practice of refusing pay drew criticism. In verse 7: Everyday examples show that workers deserve pay. In verse 8: Scripture provides additional support (Deut 25.4). In verse 12: Others: Some ministers besides Paul have apparently received pay from the church. In verse 13: Established religious practice provides a third reason. In verse 14: Fourth, a command of the Lord Jesus supports the practice (Lk 10.7; Gal 6.6). In verses 17-18: Paul gives up his right. In verse 15: Boasting: he preached the gospel free of charge. In verse 16: Obligation: he thought his call to the gentiles required special measures. In verse 18: Reward: For Paul, preaching the gospel was it own reward. Comments or Questions..

Reading for September 30th

 Read 1 Corinthians 8.1-11. In verse 1: Instructions about eating food sacrificed to idols. In 8.1-6: Balancing knowledge with love. The quotations in vv. 1 and 4 express the views of the spiritually mature (3.1). In verse 1: Love builds up: The edifying power of love ("agape") is further developed in chs. 12-14. In verse 2: Necessary knowledge: Knowing often means not knowing (13.12). In verse 6: Here Paul quotes a two-part confession acknowledging God as Creator and Christ as God's agent of creation (Rom 11.36; Col 1.16). In verses 7-13: Obligations to the weak. In verse 7: Gentile converts are in view. In verse 8: The quotation expresses the view of the spiritually mature.. Food is food. If the quotation continues, it should read, "We are no worse off if we do eat, no better off if we do not eat." In verse 9: Liberty is the freedom that the strong people have, based on their enlightened attitude. Stumbling block: Rom 14.30, 20-21. In verse 11: Knowledge without love has destructive power. In verse 12: You sin against Christ because the church limits one liberty than cause the weak Christian harm (Rom 14.20-21). Comments or Questions..

Reading for September 29th

17.32-Read 1 Corinthians 7.32-40. In verses 32-35: Being free from anxiety. Paul explains the basis for his advice in vv.25-31. Marriage makes practical demands not directly concerned with the affairs of the Lord. Single people may focus exclusively on such things. In verse 35: Restraint: rather than discouraging marriage, Paul is encouraging good order and devotion to the Lord. In verses 36-38: Advice for those engaged to be married. In verse 36: Fiancee translates the Greek word for virgin ("pathenos"). It may refer to a father's engaged daughter. The Greek of vv. 36-38 is much less clear than the NRSV translation, which expresses one interpretation. In verse 38: Refrains from marriage: Paul's advice here is consistent with the rest of the chapter. In verses 39-40: Advice to widow. This extends the advice of v. 8. The death of one married partner dissolves the marriage (Rom 7.1-3). In verse 40: Remains as she is: Paul follows the principle expressed in vv. 17-24. Spirit of God: Paul claims prophetic authority for his view (14.37). Comments or Questions..

Reading for September 28th

 Read 1 Corinthians7.17-31. In verses 14-24: Paul's principle: remain as you are. Vv. 17, 20 and 24 state the principle informing Paul's advice in ch. 7. In verses 17-20: Circumcision signified being Jewish. Remove the marks: Some Jewish males under went a surgical procedure to become uncircumcised (1 Macc 1.15). In verse 19: Paul's experience of Christ radically changed his view (Gal 5.6). In verses 21-24: V. 21 is ambiguous in Greek. The alternate rendering is possible, but the NRSV rendering is more consistent with his overall advice. In verse 22: Conversion to Christ redefines loyalties. In verse 23: Bought with a price: See comments on 6.20. In verses 25-31: Advice to the unmarried. In verse 25: Virgins are probably young unmarried women. No command: Paul cannot quote Jesus on the matter. Trustworthy: 4.2. In verses 26-28: Impending crises, possibly present crisis, probably refers to the soon expected return of the Lord (vv. 29,31), which would be preceded by social and cosmic upheaval (Mk. 13.4-8). In verses 29-31: Expecting the end soon created a sense of urgency that changed all relationships-domestic, personal, and economic. A world passing away does not make demands like a world thought to last forever. Comments or Questions..

Reading for September 27th

 Read 1 Corinthians 7.1-16. In 7.1-40: Questions about marriage. In verses 1-7: Responsibilities within marriage. In verse 1: Again, The quotation comes from the Corinthians. They probably asked, "Should married Christian couples stop having sexual intercourse?" In verse 3: Conjugal rights: Spouses should fulfill each other's sexual needs. In verse 4:  Mutual ownership of each other's body is unusual. In verses 5-6: Command: Paul cannot quote the Old Testament or Jesus on the matter. In verse 7: As I myself am: Paul is unmarried (7.8). In verses 8-9: Advice to unmarried and widows. Self-control: if they cannot control their sexual desires, they should marry. In verses 10-11: Advice to the married. Command: Jesus spoke directly to this question (Mk 10.11-12). Separate and divorce refer to the same action, not two stages of a divorce proceeding. In verses 12-16: Advice to those with non-Christian spouses. In verse 12: Not the Lord: Jesus no where addressed this question. In verses 12-13: In view is a married couple where one spouse becomes a Christian. In verse 14: Made holy: the moral influence of the Christian spouse extends to the unbelieving spouse, thereby ensuring the spiritual welfare of the children. In verses 15-16: Compared with Jesus (Mt 19-3-9: Mk 10.10-12), Paul broadens the basis for divorce. In verse 16: The Greek is not clear as the NRSV. It can read you might not save, which would support his advice in v. 15. Comments or Questions..

Reading for September 26th

 Read 1 Corinthians 6.1-20. In verses 1-11: dealing with internal disputes. In verse 1: The grievance is not specified, but being defrauded suggests lawsuits involving money, perhaps rents or loans. In verse 2: In 5.12, saints judge each other. This probably refers to future judgment, when saints will judge angels ( 2 Pet 2.4). In verse 5: The question is sarcastic (4.8-10) In verses 9-10: Sins of sex and greed are prominent here, since chs. 5-6 address them ( Rom 1.29-31; Gal 5.19-21). In verse 11: Washed (Titus 3.5), sanctified (2 Thess 2.13), and justified (Rom 3.24) are different ways of referring to their conversion. In verses 12-20: Avoiding sexual sins. In verses 12-13: The slogans in quotation marks express views of the "spiritual people" (3.1) wh emphasize their freedom and independence. Fornication ("porneia," vv. 13-18; 5.1) is sexual morality of any kind. In verse 14: God's action in Christ governs Christian conduct (Rom 14.7-9). In verses 15-16: Prostitute ("prone") is a woman who practices sexual immorality as a  profession. In verse 16: Gen 2.24. In verses 19-20: The individual's body is in view (compare 3.16-17). Temple ("naos") may be the Jerusalem Temple (Mt 25.61) or a pagan shrine ( Acts 17.24). In verse 20: Bought with a price: Christ purchased their  freedom from slavery (7.23; Rom 6.17). Comments or Questions...

Reading for September 25th

 Read 1 Corinthians 5.1- 13. In verses 1-8: A case of sexual immorality. In verse 1: Sexual immorality ("porneia") is a general term including a variety of sexual sins (6.13, 18). The Old Testament forbade sexual relations between son and stepmother (Lev 18.8). In verses 3-5: The language of these verses may indicate a formal procedure for discipling wayward members (Mt 18.20). In verse 4: The alternative translation makes the offense even more serious. In verse 5: Hand over to Satan: Paul thinks Satan is still an active force (Rom 16.20). In verses 6-7: Removing leaven in preparation for Passover provides the background for Paul's remarkshere (Ex 12.14-20). Christ's death is seen as the lamb sacrificed at Passover (Ex 12.21-27; Rom 3.25). In verse 8: Celebrate the festival: The image of Passover observance is extended to Christian worship and practice. In verses 9-13: Relating to immoral Christians. In verse 9: This previous letter is lost, unless it is preserved in 2 Cor 6.14-7.1. In verse 11: Refusing to eat with someone had great symbolic significance (Mt 9. 10-13; Acts 11.3). In verse 13: Deut 17.7. Comments or Questions..

Reading for September 24th

 Read 1 Corinthians 4.1-21. In verses 1-7: How to think of God's ministers. In verse 1: More important than their personal characteristics is how ministers relate to Christ and God. Servants and stewards are roles defined by superiors. In verse 3: Some were sitting in judgment on Paul (9.3). In verse 4: The Lord establishes the true perspective for judging behavior (6.13). In verse 5: Paul expects the Lord's coming very soon (1.7; 7.29, 31). Judgment is a time of unveiling secrets (Rom 2.16; see Lk 8.17). In verse 6: The meaning of the saying is uncertain; it may refer to 1.31. Puffed up suggests an inflated self-image that leads to boasting (3.21). In verse 7: The alternate rendering makes more sense. In verse 8-13: The illusion of having already arrived. This ironic language applies to the "spiritual people" (3.1) who claim superior wisdom (6.5). In verses 9-10: Apostles are like prisoners of war, last in the victory parade, a spectacle to everyone. In verses 11-12: The missionary lives a  vagabond's existence. In verses 14-21: Paul appeals to his children. In verses 14-15: Starting churches was like having children (Gal 4.19; 1 Thess 2.11). In verse 16: As their father, Paul expected the church to imitate his behavior (11.1; Phil  3.17). In verse 17: Timothy: The alternative rendering am sending is preferred, since Timothy is apparently still with Paul (16.10-11). My way in Jesus Christ are what Paul taught and how he behaved. In verses 18-21: Arrogant behavior is a root problem in the church (5.2; 13.4) Comments or Questions..

Reading for September 23rd

 Read 1 Corinthians 3.1-23. In verse 1-9: Rightly viewing God's servants. In verse 1: Like infants, people of the flesh think only of their own needs and self-interests. In verse 2: Heb 5.12-14. In verse 3: Jealousy and quarreling are among the desires of the flesh (Gal 5.20). In verses 5-9: The emphasis throughout is on God's initiative. In verses 10-17: Paul as master builder. In verse 10: Paul experienced the grace of God when God called him (15.10-11; Rom 15.15-16). In verse 11: Eph 2.19-22; Mt 16.18. In verse 13: The Day of judgment is often envisioned as destruction of the world by fire (Mal 4.1; 2 Thess 1.8). In verses 16-17: The building metaphor now becomes specific: God temple. You refers to the congregation. in 6.19-20. The individual's body is a temple. In verses 18-23: becoming truly wise. In verse 19: Job 5.12. In verse 20: Ps 94.11. In verse 21: Rather than following human leaders who claim to be wise, belonging to Christ gives them all they need. Comments or Questions..

Reading for September 22nd

 Read 1 Corinthians 2.1-16. In verses 1-5: Paul's preaching illustrates God's power. Here Paul recalls his founding visit (Acts 18.1-18). Mystery of God is not a puzzle but something hidden that God can reveal (compare Rom16.25-26). The alternate reading, testimony of God, suggests that God bears witness through Paul's preaching. Jesus Christ, and him crucified includes Paul's preaching and manner of life (compare Gal 2.19-20). Demonstration of the Spirit and of power: Paul saw himself as a channel for the Holy Spirit exerting power (1 Thess 1.5; 2.13). In verses 6-16:Wisdom for the mature. Now Paul speaks of wisdom positively. This age and the rulers of this age refers to Paul's world and those who control it, probably heavenly forces rather than earthly rulers. In verse 9: As it is written: Paul mixes several Old Testament passages (Isa 64.4; 52.15; 65.16). In verse 14: The unspiritual ("psychikos"), or "natural" person is a two dimensional figure living in a three-dimensional world. In verse 15: The spiritual ("pneumatikos") person is guided by God's Spirit ("pnemua"). In verse 16: Isa 40.13. The mind of Christ, guided by God's spirit, seeks what is truly God's (v. 11; Phil 2.5-11). Comments or Questions.. 

Reading for September 21st

 Read 1 Corinthians 1.18-31. In verses 18-25: The cross, God's folly. Seen one way, the story of Christ's death, the message about the cross, seems foolish. Crucifixion was a shameful way for anyone to die, especially someone embodying God's hopes. Jews and Greeks represent two ways of knowing or relating to God-demanding signs and desiring wisdom.the one stresses dramatic displays of power by God, the other gradual, intuitive learning about God. The cross, however, locates God somewhere else, at the intersection of human foolishness and weakness. In verses 26-31: the Corinthians themselves prove God's power and wisdom.  The Corinthians own call shows God's capacity for upsetting human expectations. to boast in the presence of God suggests arrogant behavior (compare 4.6; 5.2). to boast in the Lord is to recognize God as the source of life in Christ Jesus (v. 31; compare Jer 9.24). Comments or Questions..

Reading for September 20th

 Read 1 Corinthians 1.10-17. In 1.10-17: Appeal for unity. Full divisions have not yet occurred, but quarrels have. Chole's people, members of her household, are mentioned nowhere else. To belong to someone means looking only to that person for spiritual guidance. Apollos ministered to the Corinthian church after Paul's founding visit (3.5-6; Acts 18.24-19.1) and is now with Paul as he writes this letter (16.12). Whether Cephas (Peter) has actually been in Corinth or was only known by reputation is not clear. Crispus was a prominent synagogue official (Acts 18.18), and Gaius hosted Paul and the Corinthian house church (Rom 16.23). The household of Stephanas later receives high praise from Paul for devoted service to the church (16.15-18). Comments or Questions..

Reading for September 19th

Read 1 Corinthians 1.1-9. In 1.1-3: Greeting. This opening greeting reflects the basic structure of greetings used in ancient letters. The writers of the letter (Paul and Sosthenes) address the church of God that is in Corinth and wish them grace and peace, standard forms of greetings among gentiles and Jews. In verses 4-9: Prayer of thanksgiving. Paul's letters usually begin with an extended prayer (see Rom 1.8-15; Phil 1.3-11). In a reassuring tone, he introduces themes developed later in the letter. All, not just a few, have enough speech and knowledge to be confident of their faith (compare 8.1). Nor do only an elite few experience spiritual gifts (Chs. 12-14). Everyone has been strengthened by the testimony of Christ,the preaching about Christ, continues to be strengthened by God. The prayer looks forward to the day of our Lord Jesus Christ, when Christ would return (ch. 15; 16.22). Comments or Questions..

Reading for September 18th

 Read Esther 10.1-3. In 10.1-3: Mordecai honored. In verse 2: Like other key events of the book of Esther, Mordecai deeds are recorded in the annals of the kings of Media and Persia. In verse 3: The closing tribute to Mordecai, as opposed to Esther for whom the book is named, is sometimes considered a latter addition to the book, though Purim is called "Mordecai's Day" in 2 Macc 15.35. Comments or Questions..

Reading for September 17th

 Read Esther 9.18-32. In 9.18-32: Purim celebrations. In verses 18-21: The different days  on which the fighting took place here explains why purim is celebrated for two days. In verse 22: In keeping with the book's strong emphasis on banqueting, Purim observances include gifts of food. In verses 24-26: Ironically, the festival is named after Haman's plot, first begun in 3.7 with the casting of a lot. In verses 27-28: Because Purim is not found in the Torah (Pentateuch), its acceptance would have needed explanation and support. In verses 29-32: The titles of the Jew Mordecai (as in 8.7) and Queen Esther suggest their different, though complementary, authority for sending letters. Comments or Questions.

Reading for September 16th

 Read Esther 9.1-17. In 9.1-17: The events of Adar. In verse 1: On the very day underlines the reversal of fates that has taken place in the book. In verses 5-16: Jewish self-defense begins in the citadel of Susa (vv. 6-12). Fighting in Susa (vv. 13-15) may refer to the same locale or the unfortied city; fighting spreads to other Persian provinces (v. 16). The violence of these verses is variously assessed: Is the killing justified resistance to a planned pogrom? Is it a troublesome commentary on the excesses of revenge? They did not touch the plunder (vv. 10, 15, 16), though Mordecai's edict allowed it, suggesting a religious motive for the fighting. In 1 Sam 15, Saul loses kingship because he took plunder and spared Agag. Comments or Questions.

Reading for September 15th

 Read Esther 8.1-17. In 8.1-17 Esther and Mordecai issue edicts. In verses 1-2: Yet more reversals: Esther receives Haman's house, and the signet ring that Ahasuerus gave to Haman to issue a decree (3.10) is now given to Mordecai to issue a counter-decree. In verse 3: The king has saved Esther and Mordecai, but now asks the he save the whole Jewish people. In verse 8: The irrevocability of a royal edict is both the cause and the solution to the Jews problem. In verses 9-11: Sivan (Babylonian "Simanu") was still 9 months from the execution of the original edict. Given free reign to draft the decree, Mordecai allows Jews not only to defend themselves but also to take plunder (though they do not, see 9.10). In verse 15: Mordecai's blue and white robes (as in 1.6) link him with royalty, as foreshadowed in 6.11. In verse 17: Persians professed to be Jews, suggesting that Jewish identity could be chosen for oneself. Comments or Questions,..

Reading for September 14th

 Read Esther 7.1-10. In 7.1-10: Haman's downfall. In verses 3-4: Esther strategically heaps up deferential comments to the king and focuses on his loss ((damage to the king) in her death. In verse 8: Reclining was a common posture for banqueting. Haman's act of supplication is interpreted by Ahasuerus as a sexual attack on Esther. In verse 9: A eunuch "happens" to be on hand and suggests a "measure for measure" punishment for Haman. Comments or Questions..

Reading for September 13th

 Read Esther 6.1-14. In 6.1-14: Royal insomnia benefits Mordecai. In a comic scene, the king passes a sleepless night listening to royal annals. In keeping with the theology of the book, "it just happened" to be the same night Haman "happens" to be in the court; and Haman's desire for royal treatment "happen" to be given to the very man he wished to hang. In verse 10: The Jew Mordecai: The king makes no connection between Mordecai's ethnicity and the people he had condemned to death in ch. 3. In verse 13: If Mordecai ... is of the Jewish people: Since Haman had already revealed this in 5.13, the statement is likely intended as a preview of what is to come. Comments or Questions..

Reading for September 12th

 Read Esther 5.9-14. In 5.9-14: Haman's mood swings. In good spirits after the queen has shown him honor, Haman is infuriated by Mordecai's repeated refusal to bow. In verse 11: Haman's bragging to people who already know him suggests an ego out of control. In verse 14: Because the pogrom is still months from its execution, the plan to kill Mordea immediately on a gallows 50 cubits high (75 ft) leaves Haman in good spirits once again. Comments or Questions..

Reading for September 11th

 Read Esther 5.1-8. In 5.1-8: Esther requests two banquets. In verse 1: Esther, while bold, shows (respect for the king). In verse 3: Half of my kingdom: Another example of Ahasuerus' impulsive style. In verses 4-5: A clear strategist, Esther feeds the ego of both the king (throwing him a banquet) and Haman (honoring him with an invitation). In verses 6-8: Esther requests another banquet, the seventh of the book. By postponing her ultimate request, she leaves the reader in suspense and puffs up Haman, preparing him for a yet more dramatic fall. Comments or Questions..

Reading for September 10th

 Read Esther 4.1-17. In 4.1-17: Mordecai petitions Esther. In verse 1: Torn clothes, sackcloth, and ashes are typical gestures of mourning and distress. In verses 4-5: Why Esther was distressed is not explained: did she fear for Mordecai's safety. In verse 11: Despite her status as queen, Esther remains under the authority of the king and of the ever present Persian law. In verses 12-14: Mordecai is the face of Esther's Jewishness. His speech reminds her that she shares the fate of her people. Another quarter may be veiled reference to God, who is not named explicitly in the book. Perhaps ... for just such a time as this summarizes the book's theme: Esther rise to power just in time to save the Jewish people. In verses 16-17: For the first time, Esther commands Mordecai, and he does everything she says (compare 2.20). The fast is one of the few religious observances in the book and prepares the people for the danger Esther is to face. Comments or Questions..

Reading for September 9th

 Read Esther 3.1-15. In 3.1-15: Mordecai angers Haman. In verse 1: Haman's Agagite identity puts him in tension with the Benjamite Mordecai (1 Sam 15.7-9). In verse 2: As in the case of Vashti's refusal, Mordecai's refusal to bow down is not explained. In verses 4-6: Mordecai having revealed his identity, Haman hatches a plan against all Jews. In verses 7-11: Nisan: As in other post-exilic books, month names are based on the Babylonian calendar. Pur: Akkadian for "lot" (singular, unlike the English usage of "lots"). The date chosen for the pogrom is 11 months hence. In verse 8: Haman does not identify the rebellious people, but argues their danger to the empire. In verse 10; Signet ring: Sign of royal authority. In verse 11: As it seems good to you: As usual, the king lets others decide. In verses 12-15: The edict, which bears the all the royal trappings, allows destruction and plunder of the Jewish people. Coldly, the men drink after issuing a decree of death. Comments or Questions..

Reading for September 8th

 Read Esther 2.12-23. In 2.13-23: Esther and Mordecai's successes. The elaborate procedures portray Esther's chances as a longshot. In verses 15-18: Why savvy Esther follows the instructions of the eunuch who has favored her. Her victory is celebrated by the fourth banquet of the book. In verses 19-23: Mordecai's protection of the king, while not yet rewarded, will serve as his salvation from Haman's plot in ch. 6. In verse 21: Threshold: of the king's private room Greek sources relate that Ahasuerus died from this type of conspiracy. Mordecai's access to the eunuchs may indicate that he held some official position. Comments or Questions..

Reading for September 7th

 Read Esther 2.1-11. In 2.1-11: Esther and Mordecai. In verses 2-4: While according to Herodotus the Persian king could only marry from seven noble families, this  account explains how a commoner, a Jewish one at that, could marry into royalty. In verses 5-6: The name Mordecai is similar to that of the Babylonian god Marduk. Shimei, Kish, and Benjaminite provide verbal links to King Saul (1 Sam 9.1; 2 Sam 16.5-8). The Hebrew reads that Mordecai was carried away by the Babylonians, making him over  100 years old. The NRSV suggests, instead, that Kish was carried into exile. In verse 7: Hadassah, the Jewish name, means "myrtle." Esther sounds similar to the Babylonian goddess Ishtar. In verses 8-11: Like Joseph (Gen 39.3) and Daniel (Dan 1.9), Esther wins favor in the royal court and is aided by a royal servant. Apparently Jewish identity was not obvious, and there is no mention of Esther's attempts at religious observances like kosher food regulations. Comments or Questions..

Reading for September 6th

Read Esther 1.10-22. In 1.10-22: Vashti refuses. In verse 10: Throughout the book, eunuchs (royal servants often castrated) bridge the gaps between men and women, royals and commoners, insiders and outsiders. In verse 12: The author gives neither the reason for Vashti's refusal nor a judgment on her decision. The king was enraged: Ahasuerus (and later Haman) has a quick temper. In verses 13-19: The importance and permanence of Persian laws are themes of the book. As elsewhere, the king does not make his own decisions but defers to advisers and documents. Memucan the eunuch, not the king, makes the Vashti affair into a forum on women's subordination. In verse 19: While biblical tradition indicates that Persian law could not  be altered (Dan 6.8), such a strategy would have been impractical. In verse 22: In its own language: the Persians generally accepted the ethnic diversity of their kingdom. Comments or Questions.. 

Reading for September 5th

 Read Esther 1.1-9. In 1.1-9: In the royal court. In verse 1: Ahasuerus is usually identified with Xeres (486-465 BCE). "Strapies" is the more usual description of Persian administrative units than provinces. One hundred twenty-seven does not correspond to any reckoning known outside the Bible. In verse 2: Susa, at the foot of the Zagros mountains, was one of three royal residences. It consisted of a citadel, or fortified city (enclosed with gates), and an unfortified lower city. In verse 3: Media was a large province of the Achaemenid Persian empire. In verses 4-8: The extended period of Banqueting, as well as the extensive list of furnishings, paints a picture of a lavish, extravagant gentile (non-Jewish) court. Vashti is not mentioned in Persian literature. Although the Greek historian Herodotus reports that Persian men and women banqueted together, Vashti's separate banquet explains to the reader why she must be summoned, and the heavy drinking of the all-male audience may suggest that danger Vashti faced in appearing before them. Comments or Questions..

Reading for September 4th

Read Romans 16. 17-27. In verses 17-20: Warnings against trouble makers. In verse 18: Their own appetites, literally "their own belly,"are their own desires (Phil 3.19). Smooth talk and flattery: False teachers often have a way with words (Eph 5.6; Col 2.4). In verse 19: Paul's advice echoes Jesus' teaching (Mt 10.16). In verse 20: Paul expect God's final triumph soon (1 Cor 15.24). In verses 21-23: Paul's co-workers send greetings.  In verse 21: Timothy was Paul's long-time co-worker (Acts 16.1; 1 Cor 16.10-11). In verse 22: Tertius was Paul's secretary. In verse 23: Most likely, this is the Gaius of Corinth whom Paul baptized (1 Cor 1.14). In verse 25-27: Benediction. How the letter originally ended is unclear. In verse 25-26: The mystery... kept secret for long ages is God's vision of a universal community composed of both Jews and gentiles who live in obedient faith (Eph 3.1-6). Comments or Questions..

Reading for September 3rd

 Read Romans 16.1-16. In 16.1-23: Concluding personal greetings and exhortations. In verses 1-2: Phoebe commended. In verse 1: Deacon (Gk., "diakonos"), or minister is the same term used of Christ (15.8) and Paul (1 Cor 3.5). Cenchrea was a suburb of Corinth (Acts 18.8). In verses 3-16: Paul sends his greetings. In verses 3-5: Priscilla and Aquilla: Acts 18.2-3; 1 Cor 16.19. In verse 5: Asia: western Asia Minor. In verse 7: The feminine form of Junia is preferred over the masculine form Junias. She is the only woman among the apostles inthe New Testament. My relatives probably means fellow Jews. In verses 8-16: All the names listed are mentioned only here in the New Testament. Another Rufus is mentioned in Mk 15.21. The number of people Paul knows byname in the Roman church is remarkable. In verse 16: The holy kiss possibly originated in early Christian circles (1 Cor 16.20; 2 Cor 13.12). The churches of Christ in Achaia, where Paul was writing, are meant. Comments or Questions..

Reading for September 2nd

 Read Romans 15.14-33. In 15.14-33: Paul's plans and anxieties. In verse 14-29: Paul reflects on his own ministry. In verse 14: Paul affirms his confidence in the Roman church's (1.8; 1 Cor 1.5). In verses 15-16: Grace given me refers to Paul's call to be an apostle to the gentiles (1 Cor 15.10-11). Referring to his ministry as priestly service is unusual. In verse 19: Signs and wonders accompanied Paul's mistry (2 Cor 12.12). Illyricum was a Roman province across the Adriatic Sea from Italy. In verse 21: Isa 52.15. In verse 22: What hindered Paul is not know (1.13). In verse 23: These regions were probably the areas bordering the Aegean Sea. In verse 24: Hospitality would also include financial provision for his mission to Spain (see v. 28; 1 Cor 16.6). In verses 25-26: Ministry to the saints refers to the financial collection Paul had gathered for poor Christians in Jerusalem (1 Cor 16.1-4; 2 Cor 8-9). In verse 27: Paul applies the principle of reciprocity stated in Gal 6.6. In verses 30-33: Paul's anxiety about the collection. In verse 31: Unbelievers in Judea are probably non-Christian Jews (1 Thess 2.15). Acts 21.17-36 relates Paul's arrival in Jerusalem and the controversy it causes among Jews, but omits the collection. Comments or Questions..

Reading for September 1st

 Read Romans 15.1-13. In 15.1-13. In verses 1-6: Helping the weak. In verses 1-2: The previous discussion is summarized well here. In verse 3: Ps 69.9. In verse 4: Whatever was written in former days refers to the previously quoted psalm, but applies to the Old testament Scriptures generally (1 Cor 10.11). In verse 5: The concluding prayer for harmony echoes earlier advice (12.16; Phil 2.2). In verses 7-13: Concluding appeal. In verses 7-8: Christ's example influences Christian behavior (3.26; 2 Cor8.9). In verse 8: Servant of the circumcised indicates Christ's service to the Jews (Gal 4.4-5), whose patriarchs received the promises that gentiles would receive God's blessing (4.13; 9.4). The following Old Testament quotations include gentiles in God's purpose. In verse 9: Ps 18.49; 2 Sam 22.50. In verse 10: Deut 32.43. In verse 11: Ps 117.1. In verse 12: Isa 11.10. In verse 13: Paul prays for the vision of 14.7 to be realized. Comments or Questions..

Reading for August 31st

 Read Romans 14.10-23. In 14.10-23: Learning not to judge each other. In verse 10: To judge others is to assume God's unique role (2 Cor 5.10). In verse 11: Isa 49.18; Jer 22.24; Ezek 5.11; Isa 45.23. In verse 13: This conclusion follows from vv. 11-12; see Mt 18.6-7. In verse 14: In the Lord Jesus may mean fidelity to Jesus' teaching (Mt 15.11; Acts 10.15). In verse 15: Paul echoes the advice he gives in 1 Cor 8.11-15. In verse 17b: These characterize life in the Spirit (Ch 8). In verse 19: Peace and mutual upbuilding 1 Cor 14.12, 26. In verses 20-22: Paul consistently advises placing limits on personal liberty for the sake of others (1 Cor 8.9-13). In verse 22-23: Acting from faith requires clear convictions, free from lingering doubts and feelings of self-condemnation. A right act wrongly felt is wrong. Comments or Questions..

Reading for August 30th

 Read Romans 14.1-9. In 14.1-15.13: Dealing with differences. Here Paul offers instructions about what is required when people from different backgrounds with strongly held opinions try to live together as a community of faith (1 Cor 8-10). In verses 1-6: What to eat and what holidays to observe. In verses 1-2: The weak, those with stricter views about what to eat, may be Jews or gentiles. In verse 2: Those willing to eat anything reflect Paul's more open view about food laws (14.14; 1 Cor 8.8). In verse 3: God's acceptance of weak and strong requires mutual respect from both. In verse 4: Their own lord may be the principle they hold dear, or the way they understand what God requires. In verse 5-6: The day may be the sabbath or other Jewish holidays gentiles did not observe (Gal 4.10; Col 2.16). For  gentiles who did not observe the sabbath, all days were alike. Everyday was a work day. In verse 6; Devotion to God can produce opposite religious practices. In verses 7-9: Living for the Lord not for ourselves. Being the Lord's makes living in isolation impossible. Christ's death and resurrection is a shared reality linking all Christians together, both dead and living (1 Coor 12.27). Comments or Questions..

Reading for August 29th

 Read Romans 13.1-14. In verse 1-7: Duties to governing authorities. Paul's positive view of civil authority is paralleled in 1 Pet 2.13-17. In verses 1-4: In jewish teaching, rulers ultimately derive their authority from God (Wis 6.1-3). In verses 8-10: Love's obligation. In verse 8: Following the decalogue's commands expresses love (Gal 5.14). In verse 9: Deut 5.17; Ex 20.13-17. In verse 9b: Lev 19.18; Mt 22.34-40. In verses 11-14: Being alert. Such advice is usually given when the Lord's coming is expected soon. In verse 11: Time: 1 Cor 7.29; 1 Thess 5.6. In verse 12: In apocalyptic thought darkness and light define types of behavior (1 Thess 5.1-5; Eph 5.8-11). In verses 13-14: Preparation for the end requires moral living. Comments or Questions..

Reading for August 28th

 Read Romans 12.9-21. In verses 9-13: Building community.  These pieces of moral advice sketch a profile of sincere behavior tempered by genuine concern for others, both saints and strangers (1 Thess 4.9-12). In verse 9: Am 5.15. In verse 12: Hope and suffering: 5.1-5. In verses 14-21: Controlling our impulses. This advice echoes Jewish morality and Jesus teaching. In verse 14: Mt 5.44. In verse 15: Sir 7.34. In verse 16: Living in harmony is threatened by haughty attitudes; it ultimately occurs as a gift from God (15.5). In verse 19: Deut 32.35. In verse 20: Prov 25.21-22. In verse 21: Mt 5.39-41. Comments or Questions..

Reading for August 27th

 Read Romans 12.1-8. In 12.1-15.13: Moral exhortation: living by faith. In 12.1-2: renewed minds. In verse 1: Living sacrifice recalls Christ's example (3.25; 8.3). In verse 2: A changed outlook makes for a clear moral vision ( (Col 3.1-4). In verses 3-8: Viewing ourselves properly. In verse 3: This caution against pride recalls earlier warnings (2.17; 3.27; 1 Cor 4.6) In verses 4-7: Now Paul suggests a remedy: An inflated self-image is offset by recognizing mutual need of each other's gifts (1 Cor 12.4-11). Comments or Questions..

Reading for August 26th

 Read Romans 11.25-36. In 11.25-32: How Israel will be saved. In verse 25: Part of Israel implies the obedience of some Jews (11.5). In verse 26: The gentiles' acceptance will prompt the full response of Israel. In verses 26-27: Isa 59.20-21; 27.9; Jer 31.33-34. In verse 28: Enemies: By refusing to submit to God 's righteousness, Israel is at cross purposes with God (10.3-4). In verse 30: Just as gentiles benefited from Israel's bad fortune, now Israel should benefit from gentiles' good fortune. In verse 32: 3.9. In verses 33-26: Concluding prayer: God's wisdom. The mystery of God's workings 911.25) prompts this exuberant prayer acknowledging the depth of God's wisdom (1 Cor 2.7). In verse 34: Isa 40.13. In verse 35:  See Job 41.11, Hebrew text. In verse 36: 1 Cor 8.6; Col 1.16. Comments or Questions..

Reading for August 25th

 Read Romans 11.13-25. In 11.13-32: Paul speaks to gentiles. The previous discussion has been an ongoing conversation with Israel about Israel. In verses 13-16: Effect of Paul's ministry on Israel. In verse 13: Apostle to the Gentiles: Paul so defines himself (1.5; Gal 2.8) In verse 14: Provoking Israel to jealousy fulfills Deut 32.21 (10.19). In verse 15: Israel's rejection can become the occasion for universal reconciliation. Israel's acceptance would show God's creative power (4.17). In verse 16: Both images emphasize the solidarity between Israel and the gentiles. In verses 17-24: Lessons from the olive tree. In verse 17: Gentiles are the wild olive shoot, Israel the root. In verse 18: Jews earlier, now gentiles, are forbidden to boast. (2.17-21). In verse 20: Unbelief is refusal to acknowledge Jesus as messiah. In verse 21: Both Jews and gentiles can experience God wrath (2.9-10). In verse 22: Kindness and severity represent God's two sides (9.22-24). In verse 23: Of Israel is an acceptable expansion, since Israel's unbelief is clearly in view. In verse 24: Paul holds out hope for Israel.  Comments or Questions..

Reading for August 24th

 Read Romans 11.1-12. In verse 1-6: A remnant chosen by grace. In verse 1: The objective of 3.1 is started more emphatically. Paul offers himself as an example of an obedient Israelite (2 Cor 11.22). In verse 2: 1 Sam 12.22. In verse 3 : 1 Kings 19.10, 14. In verse 4: 1 Kings 19.18.. In verse 5: A portion of Israel has experienced God's righteousness as gift (5.15; 11.27). In verses 7-12: Israel's refusal enables gentiles' obedience.  In verse 7: The elect as the faithful remnant of responsive Jewish Christians. In verse 8: Deut 29.4; Isa 29.9-10. In verse 9-10: Ps 69.22-23. In verse 10: Backs forever bent: The blind walk stooped. Comments or Questions..

Reading for August 23rd

 Read Romans 10.14-21. In verses 14-17: Hearing the gospel of Christ. In verses 14-15: Being summoned is ultimately traceable to proclamation. In verse 15: Isa 42.7; Nah 1.15. Proclaimers of God's good news are like messengers announcing battle victories. In verse 16: Isa 53.1. In verse 17: Abraham maybe in view if word of God is read. In verses 18-21: Israel's refusal to hear. The law and the prophets, and writings attest Israel's disobedience. In verse 18: Ps 19.4. In verse 19: Deut 32.21. In verse 20: Isa 65.1. In verse 21: Isa 65.2. Comments or Questions..

Reading for August 22nd

 Read Romans 10.1-13. In verses 1-4: Paul's prayer for Israel. In verses 1-2: Paul speaks of Israel (9.31-33). In verse 3: Righteousness that comes from God: 1.16-17. In verse 4: The end of the law: Christ either abolishes the law or is it goal, probably the latter (3.21-22). In verses 5-13: Righteousness through faith. In verse 5: Lev 18.5. The emphasis here is on living by doing. In verse 6a: Deut 9.4. In verse 6b: Deut 30.12. In verse 7: Ps 107.26; see Deut 30.13. In verse 8: Deut 30.14. Faith does not try to locate Christ  "out there," but rather expresses an inner conviction with the heart and expressed with your lips. In verse 10: What the heart believes, the mouth confesses. In verse 11: Isa 28.16. In verse 12: No distinction: Jews and gentiles are justified the same way (3.30). In verse 13: Joel 2.32. Comments or Questions..

Reading for August 21st

 Read Romans 9.27-33. In verse 27-29: A  remnant will be saved.  In verse 27: Isa 10.22. In verse 28: See Isa 28.22. In verse 29: Isa 1.9. In verses 30-33: Gentiles succeeded where Israel failed. Faith, the capacity to trust God, not performance, is the critical difference (4.5). In verse 33: Isa 28.16; Isa 8.14. Comments or Questions..

Reading for August 20th

 Read Romans 9.14-26. In 9.14-26: God's freedom to choose. In verse 14: Paul anticipates criticism of his logic (3.3-5). In verse 15: Ex 33.19. In verse 16: God does not require human will or exertion to show mercy. In verse 17: Ex 9.16. In verse 19: Paul's imaginary dialogue partner responds. In verses 20-21: The image of the potter and clay (drawn from Isa 29.16; 45.9) emphasizes God's sovereign power. In verses 22-23: God can show wrath or mercy. In verses 25-26: From both Jews and Gentiles God can form a newly beloved people. In verse 25: Hos 2.25. In verse 26: Hos 1.10. Comments or Questions..

Reading for August 19th

 Read Romans 9.1-13. In 9.1-11.36: God's purpose for Israel. In 9.1-5: Blessings belonging to Israel. In verse 5: Here the NRSV retains the ambiguity of the Greek. Ordinarily, Paul uses such language of God rather than Christ (1.25; 2 Cor 11.31). In verses 6-13: Abraham true descendants. In verses 6-7: The earlier distinction (2.28-29) between physical and spiritual pedigree is now stated differently. In verse 7: Gen 21.12. In verse 8: Children of the promise are gentiles and Jews who, like Abraham live by faith (4.16). In verse 9: Gen 18.10. In verse 12: Gen 25.23. Like Abraham, Rebecca lived by faith. In verse 13: Mal 1.2-3. Comments or Questions..