Reading for April 19th

 The wonderful deliverance of Jerusalem

In 36.1-37.38: Jerusalem was saved from destruction when threatened by the forces of the Assyrian king, Sennacherib, in 701 BCE. The account is repeated from 2 Kings 18.17-19.37 because it provides the main background to chs. 28-31 and because of the major part Isaiah played.The account itself is straightforward: After assyrian forces had captured most of the towns and fortified cities of Judah (36.1), the Assyrian king sent his representative, called Rabshakeh, to king Hezekiah in Jerusalem, urging him to surrender. The ultimatum is exceedingly dismissive of the Lord as protector of Jerusalem, regarding any God save that the king of Assyria as worthless (36.13-20). The Assyrian ultimatum leaves Hezekiah gravely troubled until Isaiah encourages him to refuse (37.22-35). Isaiah insists that the Assyrian king, who has blasphemed God will be punished accordingly, and that God will defend Jerusalem. Soon afterwards, the angel of the Lord strikes down 185,00 of the besieging force, compelling Sennacherib to return home (37.36-37).

Read Isaiah 36.1-37.7. In 36.1-37.7: The report of the speech of the assyrian Rabshakeh and Isaiah's response. Two closely parallel accounts tell the story of the Assyrian address mocking Hezekiah's God along with Isaiah's reply. In the first account (36.1-37.7), the Rabshakeh speaks in the hearing of all Jerusalem, whereas in the second (37.8-38) the ultimatum is conveyed by letter and a much longer reply is given by Isaiah (37.6-7 compare with (37.22-35). In 36.2: The king of Assyria sent the Rabshakeh from Lachish. The siege and capture of Lachish formed the major battle of the Assyrian campaign in Judah and was afterwards extensively illustrated in carved wall panels that decorated Sennacherib's palace. These have been recovered and are now displayed in the British Museum in London. Comments or Questions..

Reading for April 18th

 Read Isiah 35.1-10. In 35.1-10: The triumph of Zion. In verses 1-4: In contrast to the grim and forbidding warnings of ch 34, ch 35 presents a picture of hope that awaits the people of God when they rebuild the land of Judah and reestablish Jerusalem as their capital. It will be a fitting place to which all the scattered survivors of Israel can return. This chapter, without a clear historical context, may have been added to link chs. 40-55 with chs. 5-34. In verses 5-10: The hope for the special eminence that will come to Jerusalem (Zion) is consistent with chs. 60-62. The theme of the highway by which the scattered survivors of the nation will be enabled to return to their homeland (40.1) is anticipated in v. 8 (see also 19.23). The opening up of pools in the wilderness alludes to the promise of 41.17-18, while the opening of eyes and ears (v. 5) marks the end of the time of Israel's blindness and deafness (compare 6.9-10). Chapter 35 summarizes and concludes chs. 5-34, with their many threats and warnings, and opens the path to more consistently hopeful message of chs. 40-66. Chapters 36-39 bridge these two major collections by reporting a triumphant sign of hope for Judah at the close of the eighth century. Comments or Questions..

Reading for April 17th

 Read Isaiah 34.1-17. In 34.1-17: The Lord's day of vengeance. Taken together, chs. 34-35 provide a sequel to the prophecies of chs. 24-27, with which they are closely related both in theme and character. The major exception is the warning of the divine punishment that is to befall the people of Edom (34.5-17), a nation that is unexpectedly absent from the foreign peoples included in chs. 13-23. Their inclusion separately at this point may reflect a sharp condemnation of their treacherous role after the destruction of Jerusalem by Babylonian forces in 587 BCE. In verses 1-4: The opening addresses all nations and people with a fearsome warning of judgment to come upon them all,  similar to the warning of 24.1-23. In verse 5-17: The especially fierce and bloodthirsty warning of the judgment that is to befall Edom foretells that this land will be reduced to a total ruin, with all its population annihilated (vv. 9-13). It will become a home for wild animals, instead of a place of human habitation (vv. 14-17). Comments or Questions..

Reading for April 16th

 Read Isaiah 33.13-24. In verses 13-16: The reference to those who are far away and those who are near reflects the divided condition of Israel in the wake of the removal of people into exile. The former nation was in danger of becoming two peoples with some still in the territory of Judah and others scattered among many nations. Isaiah emphasizes the unified purpose of God for both groups and the central significance of Jerusalem as the spiritual capital of all. In verses 17-24: Babylonian control over Judah and the catastrophes that had befallen Jerusalem had cast doubt on the future of the Davidic kingship. The message of 11.1-5 reveals how eagerly the people awaited a descendant of Judah's royal dynasty, and this hope is further repeated here. Instead of the hated representatives of foreign domination--zealous only for plunder and gain (v. 18)--there would be a king upholding justice and building prosperity (v. 17). Jerusalem would once again become a quiet habitation and an immovable tent (v. 20). The broad rivers and streams, strangely out of place in a city with no major waterways, establish a contrast to the many waterways of Babylon, with their oppressive associations. Comments or Questions..

Reading for April 15th

 Read Isaiah 33.1-12. In 31.1-24: A miscellany of prophetic themes. This chapter, and the following two, are difficult to place in context, but they probably reflect the period after the fall of Babylon when the fulfillment of the glowing promises of chs. 40-55 was still awaited. In verses 1-6: The destroyer is not identified, but the general context points to Babylon. Deliverance from oppression is still eagerly awaited, but requires patience and trust in God's purpose (v. 6). In verses 7-12: The lamentation of vv. 7-9, revealing the devastated condition of the land, is followed by warnings in vv. 10-16 that the wrongdoing of leaders in Jerusalem now hinders the fulfillment of God's promises. Comments or Questions..

Reading for April 14th

 Read Isaiah 32.1-20. In 32.1-20: A king will reign in righteousness. In verses 1-8: The deliverance of the city in 701 BCE was a dangerous precedent: It implied that God's protection could always be relied upon unconditionally. The warning to Hezekiah in ch. 39 on the occasion of the visit of Babylonian emissaries was aimed at countering such false expectations. The Davidic kingship could not survive unless it was founded on just government and compassionate administration. This oracle may be a portrait of the great reforming king Josiah, during whose long reign (639-609BCE). Assyrian rule over Judah ended and the royal administration was reformed (see 2 Kings 22.1-23.25). During this period a substantial part of Isaiah's prophecies was probably complied. In verses 9-14: The brief respite of hope and renewal during Josiah's reign ended suddenly and disastrously. Babylonian rule swiftly replaced Assyrian oppression. Israel would suffer devastation once again, as Isaiah  had declared (see 6.11-12) and the rampant growth of thorns and briers (see 5.6) would return. In verses 15-20: The outpouring of God's spirit (v. 15) and the transformation of the ruined land into farmland once again anticipated the hope of the later chapters, especially 60-62. The forest (v.19) indicates oppressing foreign powers (Assyria and Babylon; see 10.18-19), which will disappear completely. Comments or Questions..

Reading for April 13th

 Read Isaiah 31.1-9. In 31.1-9: The Lordship of the God of Mount Zion. Isaiah continues to warn against complicity with Egypt in rebellion against Assyria. The Lord fighting upon Mount Zion and upon its hill (v. 4) was perhaps originally a threat that God would fight against, not with, Jerusalem (compare 29.4). Once again, a rebuke (vv. 1-3) shifts suddenly to assurance (vv. 4-9), raising the question at what point this new spiritual direction arose. Was Isaiah compelled to change his warning into one of promise, or has the situation that occurred with King Hezekiah's surrender to the Assyrian forces (2 Kings 18.13-16) necessitated a revised perspective? The warning and promise introduce (v. 6) the rebuke that Israel, a rebellious people, must first reject idolatry before God's deliverance can come. Threat and assurance are two aspects of one consistent, loving purpose of God, to protect and preserve the people. The reference to a sword, not of mortals (v. 8) alludes to the angelic slaughter described in 37.36. Comments or Questions..

Reading for April 12th

 Read Isiah 30.27-33. In 30.27-33: A song in the night. The concluding comments, a later development of the original message, elaborate on the theme of God's judgment, which will bring an end to the present unsatisfactory world order and establish in its place the righteous order of God. The Assyrian (v. 31) has become symbolic for every oppressor of God's people. Comments or Questions..

Reading for April 11th

 Read Isaiah 30.18-26. This poetic reminder of future hope counters and criticism that the message of rest and quietness (v. 15) was too submissive and politically inactive to end foreign oppression. Human acceptance of the divine plan for the nations may require patience and fortitude in enduring the present order. A later scribe has described more fully (vv. 19-26) what this longed-for future would bring. Only when God's judgment puts an end to human violence and oppression-when the towers (v. 25)-will such peace and prosperity come. Comments or Questions..

Reading for April 10th

 Read Isaiah 30.6-17. In verses 6-7: Egypt was famous for palaces and monuments, and as the gateway to Africa for the caravans that brought wealth and luxuries (see 1 Kings 10). The prophet contrasts such exoctic wealth with the worthlessness of the promises of Egyptian help. Rahab (v. 7) was a dragon monster of ancient story comparable to the Leviathan creature (27.1). Since Egyptian religion was well know for its many deities portrayed in mixed animal/human form, the ironic title "rahab who sits still" (v. 7) may allude to the sphinx-like images of Egypt. In verses 8-11: The command to inscribe it in a book is a remarkably rare recognition that prophecy was written down and read long after the time when it had originally been given. The writing is to become a witness forever to the truth that Israel was a rebellious people (v. 9). The readers would be no more willing to heed the message than the original hearers (see 29.11-12). In verses 12-14: Its breaking is like that of a potter's vessel (v. 14) emphasizes the suddenness and completeness of the disaster that was to come. Hezekiah's attempt to build security through an alliance with Egypt would prove disastrously misjudged. In verses 15-17: The poetry of returning, rest, quietness, and trust attests that God alone is the defense of Jerusalem. Comments or Questions..

Reading for April 9th

 Read Isaiah 30.1-5. In 30.133: In quietness and in trust shall be your strength. These memorable phrases present a central teaching: Salvation and peace come through trusting in God, not through human plans and alliances (v. 15). The chapter is built up from a number of short prophetic sayings (vv. 1-5; 6-7; 12-14; 15-17) deriving from the time of King Hezekiah's rebellion against Assyria (703-701 BCE) and the negotiations with Egypt for protection. Subsequently, admonitions (vv. 8-11) and assurances (vv. 18-26; 29-33) were added. The assurance includes a warning God will judge wrongdoers (vv. 27-28). In verses 1-5: Isaiah rejects Hezekiah's promise to rebel against Assyria and to trust Egypt's promises of help. The sending of royal emissaries from Judah to Egypt (v. 4) must have prompted the original prophecy. This along with Isaiah's awareness of secret consultations and plans made in Jerusalem (see 29.15), suggests that he held a privileged position at court. Comments or Questions..

Reading for April 8th

 Read Isaiah 29.17- 24. In verses 17-21: The renewal of hope. It is not clear why this message of hope, and the following one, have been added at this point. Verse 18 affirms that Israel's period of blindness (see 6.9-10) will pass, suggesting a link with the renewed warning of this in 29.9. In verses 22-24: And those who err in spirit: Israel's foolishness and lack of discernment (v. 14) requires a look toward God's deliverance. All who have forsaken God and the path of righteousness will come to understand the truth. Comments or Questions..

Reading for April 7th

 Read Isiah 29.5-16. In 5-8: The visitation of the Lord of hosts. God would intervene to protect Jerusalem, but it is not clear what actually occurred in 701 to explain this report (see comment on 37.36). This assurance my go back to Isaiah, or it may result from subsequent reflection on the deliverance of the city and King Hezekiah's continuing reign. The survival of the Davidic dynasty in Jerusalem was of great significance when the destruction of Samaria and its royal house was recalled (see 2 Kings 18.10-12). In verses 9-12; The people's inability to discern God's purpose is like drunken staggering. The warning in vv. 11-12 witnesses to the way in which the spoken word of the prophet was preserved to become part of scripture. The reader of the book takes the place of the hearer of the word. In verses 13-14: The wisdom of their wise shall perish. The foolish policies of the royal counselors and advisers would prove ruinous. in Verses 15-16: The prophet mocks the secrecy and subterfuge by which the royal counselors seek to hide their policy with high risk military disaster, from the people. Comments or Questions..

Reading for April 6th

 Read Isaiah 29.1-4. In 29.1-24: The siege and deliverance of Jerusalem. This chapter centers on the threat to Jerusalem by Sennacherib's campaign in 701 BCE (see chs. 36-37). These oracles attest to both the danger they city faced and its remarkable escape. Warnings explaining the near catastrophe occur in vv. 9-10, 13-14, and 15-16. Jerusalem's survival demanded further reflection on Isaiah's warnings, and Jerusalem's later destruction (587 BCE) posed further questions. these reflections are in vv. 5-8, with further messages of hope in vv. 17-21 and 22-24. In verses 1-4: Ah, Ariel, Ariel the city where David ecamped!Ariel, "altar hearth," refers to the sacred altar in the city' and the reference to king David recalls taking the city in 2 Sam 5.6-10, evoking its unique importance both the God and to Israel. Comments or Questions..

Reading for April 5th

 Read Isaiah 28.23-29. In 28.23-29: The lesson of the farmer's year. This is one of the most instructive prophetic parables of the Hebrew Scriptures. The variety of activities that make up the farmer's year illustrate the force of vv. 21-22. To the question, "would not destroying the city where the Temple stands be a strange work for God the protector?" The prophet's answer is that, like the farmer, God has many varied tasks to perform--and judging a rebellious people is one of them. Comments or Questions..

Reading for April 4th

 Read Isaiah 28.14-22. In 28.14-22: God's strange work. This powerful prophecy expresses the fundamentals of Isaiah's conviction: God alone is the defense and protector of the people of Jerusalem. Instead of trusting in God, however, these leaders has chosen a covenant with death and an agreement with Sheol (v. 18). These titles may refer to a strange ritual with the god of death to make sure no harm could come to them. Or more likely, they may be a sharply ironic, description of the treaty with Egypt that Judah hoped would protect it against any Assyrian reprisal for rebellion. Egypt is caricatured as the kingdom of death (by constructing great pyramids and embalming national figures). In contrast, Isaiah insists that Judah's actions will simply hasten death's arrival. Comments or Questions.. 

Reading for April 3rd

 Read Isaiah 28.7-13. In 28.7-13: God cannot be mocked with impunity. It is unclear whether this oracle is addressed to the revelers in vv. 1-4, or whether it is a rebuke to a group of Jerusalem's leaders (compare v. 14). The signs or excess are evident (v. 8) when they turn to mock the prophet and, by implication God (vv. 9-10). These leaders accuse the prophet of treating them like little children (v. 10). Instead God will teach them a lesson in the language of foreign invaders (v. 11). By rejecting and mocking the prophet's warnings (v. 12), and choosing rebellion against Assyria, they were playing with their own lives and those of the people and would pay the price (v. 13). Comments or Questions..

Reading for April 2nd

 The Lord is a refuge and protection.

In 28.1-29: The four units of this chapter (1-6; 7-13; 14-22, 23-29) condemn the foolishness of the leaders of both Ephraim (Israel) and Judah, who show by their drunken and mocking behavior that they neither understand their problems nor are able to remedy them. In contrast, Isaiah sets out the simple and direct message: "One who trusts will not panic" (v. 16).

Read Isaiah 28.1-6. In 28.1-6: The folly of Ephraim's leaders. It is surprising that the opening prophecy focuses on Ephraim, rather than Judah, which Isaiah usually addressed. Yet Ephraim suffered first and more severely, from the deportations of Assria. Judah should learn the necessary lesson: As a sudden rainstorm (v. 2) ruins the festival of those leaders who had already eaten and drunk too much so would God's judgment wreck the complacent peace of the kingdom (compare 9.8-10.4). A brief word of hope and relief (vv. 5-6) shows that God's judgmental ways has a way of escape for a penitent remnant. Comments or Questions..

Reading for April 1st

 Read Isaiah 27.1-13. In 27.1-13: The new song of the vineyard. In verse 1: The assurance that the Lord will punish Leviathan reflects the ancient belief that the earth was created after a great battle between the creator God and a monster symbolizing chaos. In the Babylonian creation epic, the monster is called Tiamat, but other versions us the name Rahab (compare Isa 51.9). The power of God to impose order is needed not simply in the primary act of creation but in every natural disaster or historical catastrophe, when God's rule needs to be reestablished. In verse 2: A pleasant vineyard, sing about it! Reference to the vineyard parable of Isa 5.1-7 shows that the new song marks the end of the period in which the former vineyard (Israel) was reduced to a wasteland. In verse 4: The thorns and briers will at last be removed (see 7.23-25; 9.18; 10.17) In verses 7-11: The restoration has not yet taken place, and the field of Jacob still lie desolate and forsaken (v. 10). The people without understanding (v. 11) are those who hold back God's saving work. In verses 12-13: The promise of return to their homeland for the scattered survivors remains central to the hope for the future in Isaiah. Here and in 11.12-16 (compare 19.23-23), this return is the prelude to the restoration of Israel to its former glory, the completion of God's saving purpose. Comments or Questions..

Reading for March 31st

 Read Isaiah 26.1-21. In 26.1-21: praise to the God of justice. The hymn of the praise to God for the justice of the divine judgments upon the earth in vv.1-15 indicates that chs. 24-27, and probably the entire scroll of Isaiah, were designed to be read, and prayerfully responded to, in acts of worship. The message of God was a call to penitence and faith, so that unresolved questions and doubts could be answered by trust, as in v.3: Those of steadfast mind keep you in peace-in peace because they trust in you. It is necessary to accept the purpose of God and to await salvation without fully understanding the violent wrongs of human history. This trust is expressed in the remarkable outburst of vv. 16-19: When the promises of God appear so far from fulfillment, a new vision breaks in, a vision of life beyond the grave and of life renewed for those long dead. The only other passage in the Hebrew Scriptures that compares with this visionary insight into the world beyond the grave in Dan 12.2. The prophet is attempting to reconcile the righteousness of God with the problems of suffering and conflict. Comments or Questions..

Reading for March 30th

 Read Isaiah 25.1-12. In 25.1-12: The banquet of the Lord of hosts. The great festival to be celebrated in Jerusalem on the holy mountain gives pictorial expression to the praise of God (vv. 1-5). Even in the most violent trouble, God is a refuge to the needy in their distress (v. 4). The prophetic vision, however, recognizes that there are wrongs and sufferings on earth that cannot be put right by stilling the blast of the ruthless. The ultimate resolution of injustice can come only when God overcomes the power of death itself (v. 7: compare 26.19). In verses 10-12: The humiliation of Moab. This appears to belong with the other warnings in chs. 15-16. Comments or Questions..

Reading for March 29th

The terror of the day of the Lord and the ensuing reign of blessedness.

In 24.1-27.13: Chapters 24-27 contain no clear indications of their time of origin and therefore are difficult to relate to known events. They contrast a time of fearful judgment upon the city of chaos (24.10) with a new era of blessedness, a spectacular feast on the mountain of God (25.6-10). These chapters may have been a separate prophetic book, but clear references to earlier themes and pronouncements, most notably the "New Song of the Vineyard" (27.2-6; compare 5.1-7), make it more likely that they are a sequel to the prophecies against foreign cities and nations in ch. 13-23. The great empires will be over taken by a fearful day of God's judgment, followed by a time of peace and justice. The evocative word pictures of doom and disaster, intermixed with hymns of praise and promises of a new age of great peace and blessedness, lift human history into the realm of a great spiritual "super-history" in which evil is overthrown and the faithful are vindicated. 

Read Isaiah 24.1- 23. In 24.1-23: The day of terror for the city of chaos. This remarkable picture of a tortured and pain-wracked earth view the sufferings of its inhabitants (vv.17-20) as a consequence of the curse-ridden state of the earth itself (v. 6). The very order of the world, disturbed and in turmoil, can only be put right by divine punishment of the evil in anew era of divine rule (vv. 22-23). Despair for the earth combines with trust that untimely God will prevail, which explains the praise of God in vv. 14-16. Judgment, as proof of divine justice, is itself a necessary part of God's created order. The city of chaos (v. 10) is a symbolic city, like Bunyan's Vanity Fair in Pilgrim Progress. Even though the host of heaven rebels against God (v. 21), this prophet believes God will prevail. Comments or Questions..

Reading for March 28th

 Read Isaiah 23.1-18. In 23.1-18: A prophecy concerning Tyre. In verses 1-12: The Phoenician cities of Tyre and Sidon were famous in antiquity as as the seafaring and mercantile trading centers of  the Mediterranean world. The pride of Tyre was its fine buildings, wealth, and honor. In 701 BCE, the Assyrian ruler Sennacherib laid siege to the Phoenician cities forcing Luuli, king of Sidon, to flee to the island of Cyrus (v. 12). In verses 13-18: A brief editorial note (v. 13) points out that Babylon (from 604 BCE) had replaced the threat from Assyria (compare the book of Nahum, which celebrates the fall of Nineveh in 612 BCE). This succession of Mesopotamian oppressors led the later compilers to supplement earlier prophecies to provide a fuller picture of God's purpose. Tyre, like an aging prostitute (v. 16), will shamelessly pursue wealth (a refence to the rich merchants for which Tyre was known). In contrast, the final note (v. 18) recognizes that wealth, rightly earned, can be used in the service of God. Comments or Questions..

Reading for March 27th

 Read Isaiah 22.12-25. In verses 15-25: Three short, but related, condemnations (vv. 15-19, 20-23,24-25) concern Shebna, the master of the royal household (v. 15), and Eliakim son of Hilkiah (v. 20) who had briefly succeeded him (v. 21). These officials are mentioned in 36.3, 11, 22 and played a prominent role in the negotiations for Hezekiah's surrender to Assyria (see 2 Kings 18.18). Their personal ambitions and folly, which affected their roles informing national policy, are condemned. Isaiah also condemned the king for relying upon Egyptian promises or support (see Isa 30). Comments or Questions..

Reading for March 26th

 Read Isaiah 22.1-11. In 22.1-25: Warnings to Jerusalem and it's leaders. In verses 1-4: The valley of vision is Jerusalem, apparently because Isaiah's call-vision took place there (ch. 6). The prophecies refer to the events described in 2 Kings 18.9-12: The northern Israelite city of Samaria was besieged, captured, and destroyed by the king of Assyria. Jerusalem's escape from a similar fate by the timely, but humiliating surrender of King Hezekiah (2 Kings 18.13-16) may also be referred to. In celebrating their own escape, the citizens of Jerusalem ignored the suffering of their own sister nation. Isaiah strongly believed that both Judah and Israel (Ephraim) were two houses of one people before God (see 8.14; 9.21). In verses 5-8a: The fate that had so recently overtaken their compatriots would also befall the citizens of Jerusalem. A century later Babylonian forces captured Jerusalem in 598, destroying it in 587 BCE. In verses 8b-11: Instead of trusting the Lord, the beleaguered citizens trusted their own human defense system. It would fail them, just as surely as the defenses of Samaria had failed. Comments or Questions..

Reading for March 25th

 Read Isaiah 21.11-17. In 691-689 BCE the Assyrian King, Sennacherib, extended his campaigns further to the south and west, penetrating the Dumah (Edom and the northwest tip of Arabia where the famed caravan cities of Kedar and Dedan were located). This brief, inclusive prophecy may be reporting the  ineffectual nature of this particular foray. In verses 13-17: The campaign of Sennacherib to plunder the desert cities of Dedan and Tema is reflected in vv.14-15, with vv.16-17 adding an additional note reflecting later attempts to exploit the region, probably by Babylonian forces. Comments or Questions.

Reading for March 24th

 Read Isaiah 21.1-10. In 21.1-17: Prophecies concerning Babylon, Edom, and southern desert lands. In verses 1-10: This anguished warning concerns the fall of Babylon (v. 9). The heading (v. 1 addresses the southern desert of the Negeb, but the content points to Babylon. The oracle may date from the time of the attack on the city by Elam and Media (538 BCE), when the Medo-Persian overthrow of Babylon marked its end as a world power. This prophecy would provide a framework for the series of prophecies against the nations that began in ch. 13 with the threat to Babylon. It may also date, however, from 73 BCE when the Assyrian king Sennacherib captured the city of Babylon after it had rebelled against Assyrian's rule. At this time, the Babylonian ruler Merodach-baladan sent emissaries to Hezekiah of Judah to coordinate rebellion against Assyria (compare Isa 39.1-8). Comments or Questions..

A reading for March 23rd

 Read Isaiah 20.1-6. In 20.1-6: A lesson from the past. A brief narrative reports an event of 715 BCE; A Philistine rebellion against Assyria led to a campaign against Ashdod, one of the five major cities of the Philistines. The Egyptians promised help for the rebellion and Judah was tempted to join. Isaiah's strange action of appearing naked and barefoot, like a prisoner of war being sold into slavery (v. 2), warned against such complicity. Egypt's help would prove to be unreliable and worthless (v. 6). This warning was reaffirmed when Hezekiah trusted the Egyptians promises in rebelling against Assyria in 703 BCE. Comments or Questions..

Reading for March 22nd

 Read Isaiah 19.16--25. In verses 16-25: In spite of these failures, Judah's relations with Egypt were prolonged and often close. The prophet looks beyond the turmoil of Mesopotamian rule to the time when a community would dwell there who spoke the language of Canaan (v. 18) and swore allegiance to the Lord of host. Even Assyria would one day become with Egypt and Israel a blessing in the midst of the earth (v. 24). The series of remarkable short prophecies builds on the aftermath of the disasters that befell Jerusalem at the hands of Assyrians and Babylonians. Many citizens fled to Egypt, and, from the sixth century BCE onwards, substantial settlements of exiled Judeans took refuge there. In this bold look across the spiritual boundaries of the ancient world, a genuine religious universalism begins to appear (vv. 21-24). The knowledge of God revealed to Israel would be shared among other peoples, replacing the failed learning of the Egyptian sages (v. 11). Comments or Questions..

Reading for March 21st

 Read Isaiah 19.1-15. In 19.1-25: Threats concerning Egypt. In verses 1-15: Throughout the period when Assyria and Babylon were assaulting Israel and Judah, Egypt repeatedly promised protection, yet consistently failed to carry through. "For Egypt's help is worthless and empty" (Isa 30.7). The people famed throughout antiquity for learning and literary skill could offer no defense against a ruthless invader (vv. 11-15). Comments or Questions..

Reading for March 20th

 Read Isaiah 18.1- 7. In 18.1-7: Prophecy concerning Ethiopia. In verses 1-6: This oracle probably refers to the situation described in 2 Kings 17.4: Judah sent ambassadors to Ethiopia (Cush) to negotiate an alliance against Assyria in 724 BCE. Isaiah warns that the Lord does not support such an alliance, it will fail. In verse 7: This anticipation of the hope in 45.14 shows how an observant editor has unified the message of the book. Comments or Questions..

Reading for March 19th

 Read Isaiah 17.12-14. The defeat of a host of nations when they threaten God's people conforms to the warnings in 8.9-10 and 14.24-27. Comments or Questions..

Reading for March 18th

 Read Isaiah 17.1-11. In 17.1-11: Prophecies concerning Israel and Damascus. In verses 1-6: The background is that of the alliance of Syria (Damascus) and Ephraim (Israel) against Judah, which is also present in chs. 7-8. The message is that expressed in the name of Isaiah's son Shear-jashub ("a remnant returns," Isa 7.3). Instead of the defeated remnant of an army, this time the image is that of gleanings after a harvest. In verses 7-9: The original threat gives only a general reason for the coming disaster (vv. 10-11); this added warning against trust in the power of idols intensifies the threat (see 2.8). In verses 10-11: Reference to the hyperbolic growth of plants reflects a form of fertility with religious (and probably also sexual significance). Comments or Questions..

Reading for March 17th

 Read Isaiah 16.1-13. In verses 1-11: The appeal to Jerusalem to offer refuge to fugitives from this disaster is a sign of hope that Moab would renew allegiance to a Davidic king. This prophecy may allude to to the reign of Josiah, a link with the promise of 32.1-8. Verses 6-11 rebuke the pride of Moab. In verses 12-13: Subsequent to the disaster of 586 BCE, the relations between Judah and Moab worsened. Comments or Questions..

Reading for March 16th

 Read Isaiah 14.28-15.9. In 15.1-16.13: Prophecies concerning the downfall of Moab In 15.1-9: Moab was one of the smaller kingdoms neighboring Judah in the south and to the east of the River Jordan. It covered much of the territory now occupied by Jordan. Moab, though once part of David's kingdom (2 Sam 8.20), had broken away and suffered Assyrian and Babylonian exploitation. In the course of one or another campaign, this fearful killing took place. Comments or Questions..

Reading for March 15th

 Read Isaiah 14.22-27. Assyria will suffer divine punishment (see 10.5-34), and although out of chronological sequence, this warning to all nations who threaten God's people (vv. 26-27; see 8.9-10; 17.12-14). In the literary and historical structure of Isa 13-27, the historical rise and fall of great imperial powers was a preparation for God's rule. Comments or Questions..

Reading for March 14th

Read Isaiah 13.1-21.  In 14.1-23: A mocking lament for the death of the king of Babylon.  In verses 1-2: The Babylonian threat occupies most of chs. 40-55, so this great world power takes on a symbolic role as the supreme example of oppression. This editorial note provides a summary of the message of hope (chs. 56-66; see also 11.12-16). In verses 3-11: A brillant, mocking lament for the death of the king of Babylon ironically contrasts the king's power in life and powerlessness in death and celebrates the passing of Babylon as a world power. No ruler is named, and, apart from the introductory heading in v. 4, direct identification with Babylon is lacking. The original subject maybe some earlier ruler's death, possible the Assyrian Shalmaneser V (whose death in 705 occurred during Isaiah's ministry and had a major repercussions for Judah's political stance). But this passage celebrates the down fall of tyranny rather than the death of a specific individual. Sheol (vv. 11, 15) is the mysterious underworld to which spirits descended after death. The spirits of other dead persons rise up in amazement that a figure once so proud and supreme could be brought so low (vv. 16-20). In verses 12-15: The Day Star, son of dawn is the morning star (Venus). In verses 16-21; In extensive royal households other sons were usually a threat to a crown prince (see 37.38). Comments or Questions..

Reading for March 13th

 Read Isaiah 13.1-22. In 13.1-22: The overthrow of Babylon. In verses 1-22: It is a surprise that Babylon, rather than Assyria, is the great oppressing power to be punished for its excesses and cruelties. The reason lies in the importance of Baylon for the structure of the book. Chs. 40-55 reflect the period of Babylon imperial control over the nations dealt with in chs. 13-23. Reference to the attacking Medes (v. 17) points to this fierce prophecy as a forewarning of the defeat of Babylon in 538 BCE, later anticipated  so eagerly in chs. 46-47. Judah's bitter sufferings at the hand of Babylon explain the vengeful spirit in vv. 14-16 and the longing that such a great kingdom should become a perpetual ruin (vv. 20-11). Comments or Questions..

Reading for March 12th

 Read Isaiah 12.1-6. In 12.1-6: A psalm of thanksgiving. Isaiah has been constructed to form a series of "books within books." A psalm of thanksgiving for the salvation of God which will surely come to Jerusalem concludes the section that began in 5.1. These shorter collections display a broad editorial structure where hope and promise follow threats and warnings. Even the punitive fires of judgment are placed within this larger context of the saving purpose of God. Comments or Questions..

Reading for March 11th

 Read Isaiah 11.1-16. In 11.1-16: The renewal of God's promise. In verses 1-5: The shoot from the stump of Jesse refers to the situation after Babylonians had removed the last of the Davidic rulers, Zedekiah (2 Kings 25.1-7). His predecessor and nephew, Jehoiachin, had been taken and held in prison in Babylon (2 Kings 24.10-12), and this prophecy reflects the hope that either he, or one of his descendants, would return to rule (see 55.1-5; 1 Chr 3.16-24). This hope was not fulfilled, and the promises of Davidic kingship became messianic hope. In verses 6-9: An addition that conveys a wider message than one of government and justice: a time of world peace extending throughout the natural order, witnessing the end of violence, not simply between nations (see Isa 2.4) but between wild and domestic animals. The violence and disorder that had confounded God's purpose since the beginning would be transformed by the fashioning of anew heaven and a new earth (66.2-3). As a prominent, and unique, hope in Isaiah, the message is repeated in 65.25. In verses 10-16: Chapters 5-12 form a connected series of prophecies, from the devastation foretold in 6.11-13 until the return of survivors to repopulate it and rebuild Jerusalem. This promise of return forms a significant feature of the book's overall message. Detailed promises of this return begin in chs. 40-55. Prophecies fulfill in that hope are included in chs. 56-66. as God's judgment had been heralded by a signal to a "nation far away" (5.26), so the ending of the period of judgment and dawning of the age of peace would begin with a further signal to all nations (11.10-12). Comments or Questions..

Reading for March 10th

 Read Isaiah 10.20-34. "Shear-jashub" of 7.3, "a remnant returns," could be understood in more than one way, as the three interpretations of vv. 21-23 show. There would be a future nation, but shaped by suffering and loss. Only some of the nation would survive. Similarly, the interpretations in vv. 24-27a  of "the rod of their oppressor" (9.4) show that God would free Judah from foreign domination. In 27b-32 short passage probably refers to the march on Jerusalem by Sennacherib in 701 BCE, the background for Isaiah's later prophecies (see ch. 28-30 and 36-37). It is out of chronological sequence with the events in chs. 7-9 (the reign of King Ahaz). However, its abrupt ending ending with the oppressor threatening, but not attacking. Jerusalem (v. 32) fits the Assyrian punitive campaign into Judah during the reign of Hezekiah, whose accession is foretold in 9.2-7. In verses 33-34: The out come of Sennacherib's campaign is presented as the cutting down of the forest foretold in vv. 18-19. The failure to complete the punitive attack upon Jerusalem in 701 was a judgment of God upon Assyria's blasphemous boasts. The events in chs. 36-37 are understood to fulfill the punishment on Assyria declared in 10.15-19. Comments or Questions.

Reading for March 9th

 Read Isaiah 10.5-19. In 10.5-34: Assyria will not escape the judgment of God. In verses 5-19: Assyria was the agent of God, but its ministers were arrogant and blasphemous (see 36.13-20). When God judged that the time was ripe (v. 24) Assyria would suffer a severe punishment from God (vv. 15-19), set out is a series of word-pictures related to other sayings. In verses 17-19: The tree imagery is related to the language of "briers and thorns" in 5.6 (see 7.23-23; 9.18; possibly also relates to the wooden rod of 9.4 and 10.5). Comments or Questions..

Reading for March 8th

 Read Isaiah 9.8-10.4. In 9.8-10.4: No respite for the land of Ephraim. In 9.8-21: The Assyrian intervention proved ruinous. Judah fared less badly than Ephraim; 2 Kings 17.5-23 tells how Ephraim was destroyed (see also Isa 7.8). The prophet warns against pride and complacency (vv. 9-10) in trusting that ruin would be overcome. During the following half-century, persistent external interference and internal conflicts ruined the region of Ephraim-Samaria. Not till the reign of Josiah more than a century later were serious attempts made to reunite parts of this land with Judah. In 10.1-4: Verses belong to the condemnation of the leaders of Jerusalem in 5.8-24 (note also the use of the refrain from 9.8-21 in 5.25), while 10.4 clearly belongs to the warning against Ephraim (9.8-21). Comments or Questions..

Reading for March 7th

 Read Isiah 9.1-7. In 9.1-7: Light in the darkness. A brief editorial note looks ahead to the time when the darkness of Assyrian destruction will end and a new era of peace and hope will dawn. The difficult text anticipates the celebrated prophecy of the new king that follows. In verses 2-7: The coming of a new king. A coronation hymn celebrates the coming of a new king who will restore the honor, fame, and authority of David's royal house (see Ps 2 for a similar coronation hymn). The new ruler would reverse the harm wrought by Ahaz. The new king is probably Hezekiah, Ahaz's successor (2 Kings 16.20). His accession year is uncertain (perhaps 725 or 715 BCE). His ascent to the throne marked the beginning of new royal policy, which was expected to bring change in the nation's fortunes. Since Hezekiah was not successful in ending Assyria's rule (Isa 36-39), it may be Josiah (639-609 BCE) whose reforming reign is foretold. Under Josiah, Assyrian control over Judah finally ended. The arrival of the new king is described as a royal birth, which involves divine assurance for the royal dynasty. The "birth" probably refers to the king's coronation, a moment of spiritual rebirth (Ps 2.7). Comments or Questions..

Reading for March 6th

 Read Isaiah 8.5-22. In 8.5-22: Rejection of the prophet's message. In verses 5-8: The message of the names is refused. Isaiah becomes the bearer of a new message: Ahaz will indeed seek military help from Assyria (see 2 Kings 16.7-9), but it would open the flood gates to a torrent that would overwhelm the entire land, immersing Judah as well as the sister kingdom in the north. In verses 9-10: The prophet proclaims: God will establish justice upon earth (the book's overall message; compare 14.24-27; 17.12-14; and see chs. 13-27). In verses 11-22: The prophet retires from public activity  until the truth of his warning is established. Verse 16 refers to the testimony of the name inscribed on the tablet in 8.1, so the disciples are witnesses of 8.2. The prophet's written "memoir" would originally have ended at v. 18, reemphasizing the message of his children's names, the message the king rejected. In verses 12-15: Isiah, isolated and spurned, is accused of conspiracy, although it was the king who had committed conspiracy against God. in verses 19-22: Short prophecies warn of the folly of rejecting the true word of God. When, in despair, the people turn to seek assurance and knowledge of the future from forbidden practice of consulting sorcerers and spirits of the dead, they simply plunge themselves into deeper darkness. Comments or Questions..

Reading for March 5th

 Read Isaiah 8.1-4. In 8.1-4: The sign-name of Maher-shalal-hash-baz. This is the third message attached to the name of a child, which had not yet been conceived when name was given. The name, "The spoil speeds, the prey hastens," points to the defeat of the forces threatening Judah. The witnesses would confirm that the name was given before the child had been conceived. Comments or Questions..

Reading for March 4th

 Read Isaiah 7.18-25. In 7.18-25: Further Interpretations of the prophet's words. A series of short statements spells out the message of the prophet. In verses 18-19: The fly and bee symbolize the threat from Egypt and Assyria: Israel and Judah where sandwiched between two major world powers. In verse 20: The hired razor is Assyria, which would ravage and destroy Israel's entire land. In verses 21-22: A further interpretation is given of the sign in v. 15. In verses 23-25: Three fresh interpretations are provided of the briers and thorns from the parable of the vineyard in 5.1-7. In verse 24: The briers and thorns are soldiers with bows and arrows. Comments or Questions..

Reading for March 3rd

 Read Isaiah 7.10-17. The king rejects a sign, showing that he had not abandoned his plan to seek help from Assyria. In verse 11: This sign indicated that the prophetic word would, in due course, be fulfilled. Sheol was the place to which the spirits of the dead descended and is here used for poetic emphasis. In verse 14; In spite of the traditional translation of the young woman as "virgin," the Hebrew noun implies no more than a woman of a marriageable age. The prophet's right to confer the child's name indicates that she is probably his wife.  In the context of concern about the future of the Davidic line, however,the child may be a royal heir, possibly Hezekiah who succeeded Ahaz on the royal throne of Judah. The later "messianic" interpretation of prophecies relating to the Davidic kingship belongs to the period after the royal dynasty ceased to rule in Jerusalem (9.2-7;11.1-5; 55.3-5). Immanuel, "God with us," is an exclamation used in worship to affirm God's presence and protection (see Ps 46.11). Ahaz had no need to seek help from Assyria when God was his true helper. In verses 15-17: Eating curds and honey and refusing the evil and choosing the good came at the time (1-2years of age) when the child would begin to take solid food and respond to parental discipline. Within less than two years Judah's present enemies would have been forced to flee home. The day that Ephraim departed refers to the time when the united kingdom of Israel over which David and Solomon had reigned, split over allegiance to the Davidic dynasty (see 1 Kings 12.1-9). Comments or Questions..

Reading for March 2nd

 Read Isaiah 7.1-9. In 7.1-84: The message of the names of three children. In verses 7.1-3: For the political context, see 2 Kings 16.5-9. The threat to depose Ahaz was an attempt to force Judah into joining the anti-Assyrian coalition. The king countered by seeking assistance from Assyria (2 Kings 16.7-9), trying to secure his throne and gain an advantage over Ephraim in a territorial quarrel (see 2 Kings 14.25). Ahaz's overture to Assyria was disastrous. Isaiah coveys a message through children's names: Shear-jashub, Immanuel, and Maher-Shalalhashbaz. The first is already the prophet's infant son, whereas the third has not even been conceived when his name was given and is inscribed on a tablet (8.1-2). At the child's birth, witnesses would unveil the prescribed name (8.2). The name of the second child, Immanuel (7.14), may indicate a royal figure, an heir to the throne who would assure the future of the dynasty to the troubled Ahaz. It is more probable, however, that, likely the other two, the child is the prophet's and the unnamed young woman of 7.14 is the prophet's wife. In verse 3: Shear-jashub, "a remnant returns," implies the defeat of the armies threatening Jerusalem and their return home in greatly reduced numbers. It could be later interpreted in other ways (see 10.20-23). In verse 6: The son of Tabeel is not otherwise identified, and it is not even clear that he was from a Judahite family. The prophet's emphatic form of address to the king (v. 13) implies that the future of the royal dynasty was threatened. In verse 8: The not on the dissolution of Ephraim (Israel) reflects an editor's awareness that the veiled threat was fulfilled. Comments or Questions

Reading for March 1st

 Read Isaiah 6.1-13. In 6.1-13: The prophet's call and commission. In verses 1-8: The year in which King uzziah died is not precisely known, but his death occurred sometime between 742 and736 BCE. The king (also called Azariah, 2 Kings 15.1-7) had been stricken with severe illness (2 Kings 15.5), which meant that his son Jotham served for a time as co-regent with him before succeeding to the throne (2 Kings 15.7). This co-regent period must be included in the sixteen years ascribed Jotham's reign (2 Kings 15.33). It was in this time that the major conflict arose between an alliance of Syria-Israel (Ephraim) and Judah (2 Kings 15.37). The central issue was resistance against Assyria expansion in the region (see 2 Kings 15.17-20). Judah's neighbors intended to remove Ahaz from his throne and replace him with an otherwise unknown figure called Tabeel (7.6). Isaiah's call therefore came to cause sever political up heaveal in the region. In verses 9-10: The sharp irony of the commission given to Isaiah implies awareness of the popular hostility to his message and the people's refusal to accept it (see 8.11-15).  In verse 11: One of Isaiah's central warnings is that the entire land of Israel will be ruined because the rejection of God's message. The continuing relevance of these prophecies led to their preservation in this book. In verses 12-13: The cruel Assyrian policy of exiling whole populations (see 36.17) is reflected in this warning. The further threat that, even after severe devastation, the land will be burned again reflects later awareness of deportations by both Assyrian and Babylonian armies. Comments or Questions..

Reading for February 28th

 Read Isaiah 5.26-30. This key prophetic declaration shows how clearly how judgment will fall upon the land of Israel and Judah and that, although a foreign nation will bring about devastation, the voice of God has summoned it. The image of God acting against Israel by raising a signal for the nation far away becomes a repeated theme showing how God' acts to control human destiny (see 11.10-12; 49.22). Although in this pronouncement the identity of the distant nation is not revealed, one quickly discovers that it is Assyria (see 7.17; 8.4). Comments or Questions...

Reading for February 27th

 Read Isaiah 5.8-25. In verses 8-24: The conduct of the ruling classes in Jerusalem involved greed, manipulation of justice, violence, and dishonesty. Divine judgment is therefore necessary. The concluding part of this indictment many occur in 10.1-3, with 5.25 correspondingly misplaced from 9.8-21. Comments or Questions..

Reading for February 26th

 Read Isaiah 5.1-7. In 5.1-30: The song of the vineyard. In verses 1-7: The parable of an unfruitful vineyard is an apparently unremarkable story whose full meaning only becomes clear when the storyteller reveals that he is describing Israel and Judah. The verdict of v. 6 is valid also for this larger meaning: The land must soon suffer utter devastation and ruin. This is the theme-message which underlies all the prophecies of chs. 5-12 (see especially 6.11-13). The parable is made more complex by the opening address in which the speaker declares: Let me sing for my beloved my love-song. As a "friend of the injured vine owner, the speaker is an interested onlooker or perhaps the owner's supporter at a feasts. In this case, the claim to present a love-song suggest that the story will be about a disappointed lover (see the use of vineyard imagery for courtship in Song 8.11-12). In v. 7 The vineyard represents both Israel and Judah. Comments or Questions..

Reading for February 25th

 Read Isaiah 4.2-6. In 4.2-6: The glory of the new Jerusalem. In verses 5-6: Judgment is the necessary path to the rewal of hope and to the dawning of a time of justice and world peace. Hence, the opening chapters conclude with the vision of a chastened and glorified Jerusalem in which the presence of God will be evident everywhere (vv. 5-6). The visionary presentation is filled with symbolic word pictures in which the title the branch of the Lord (v. 2) refers to the new Davidic king (compare 11.1). As God had led the ancestors of the nation through the desert (see Ex 13.21-22), so now the same presence would indicate the protection and blessing of the favored city. The picture of shade and shelter (v. 6) counter the warnings of the sufferings and trials in 3.1-4.1. Comments or Questions..

Reading for February 24th

 Read Isaiah 3.13-4.1. In 3.13-4.1: The Lord's case against the people. The reasons for Judah's misfortunes are detailed in a lawsuit which God is bringing against the people. In verses 15-16: Oppression of the poor and women who indulge in absurd luxury are outward signs of spiritual sickness. Accordingly, God's punishment will fit the offense (v. 24): the horrors of warfare will reduce many of the women who had so pampered themselves to a state of destitution (3.25-4.1). Comments or Questions..

Reading for February 23rd

 Read Isaiah 3.1-12. In 3.1-4.1 Confusion in Judah and Jerusalem. In verses 1-8: The city and land will suffer famine and lose of their natural resources, bringing confusion and panic. There will be no capable judges and elders (vv. 1-5), bringing economic and social chaos (v. 6) with the breakdown of law and order. The broader context indicates that this is the consequence of oppressive foreign invasions and interference (see chs. 5-12). In verses 9-12: The readers of that time would know, only too well, the ruined state of Judah and its chief city. Disobedience and indifference to the Lord God had brought such misfortune upon them. Comments or Questions..

Reading for February 22nd

 Read Isaiah 2.5- 22. In verses 5-11: Seeking commercial prosperity and success, neglected its spiritual foundations. On that day (v. 11) point to an indefinite time of God's judgment and comes to refer to the great judgement and renewal for Judah and all the nations (see Isa 25.9). In verses 12-22: The prophet depicts God's punishment of human pride through the image of bringing down natural features such as tall trees and high mountains (vv. 12-15). Arrogance is the root of idolatry (vv. 19-20), the belief that human beings can control the divine realm. The day of the Lord (v. 11) now points to God's judgment against human violence and disregard of the divine laws. The ships of Tarshish (v. 16) were the famed ships of the maritime nations of the Mediterranean. In Gen 10.4 Tarshish is a great-grandson of Noah, but several biblical references to it as a place point to its fame as a source of trade, especially trade in precious metals. It is often located in the southwestern Spain, but probably more than one site where mining and metal-refining took place bore such a name. Comments or Questions..

Reading for February 21st

 Read Isaiah 2.1- 4. In 2.1-22: Jerusalem: Its destiny and wrongdoing. In verses 1-4: From the time of David's adoption of the city as his capital, Jerusalem had been celebrated as the place to which many nations paid homage and brought tribute (Ps 2.2-11). This memorable prophecy reinterprets this theme, giving divine assurance that the city will become a center from which God's law will be administered among the nations (the city's name is related to the Hebrew word for peace, "shalom" peace, God's purpose for all nations (v. 4), can only come when there is justice. Comments or Questions..

Reading for February 20th

 Read Isaiah 1.21-31. As a royal city, Jerusalem was a center for the administration of justice over which the king resided. the failure to uphold such justice allowed the most serious crimes to go unpunished. God would therefore have to take action, not only against the criminal wrongdoers, but also against those whose indifference encouraged evil deeds. In verse 29: The oaks were simple rustic shrines, devoted to fertility and the gods and goddesses who believed to guarantee life-giving power. Comments or Questions..

Reading for February 19th

 Read Isaiah 1.10-20. Criticism of the Temple rituals and prayers show that without justice and compassion their are meaningless to God, who ignores them. Comments or Questions....

Reading for February 18th

 Read Isaiah 1.1-9. In 1.1-20: The ruin and desolation of Jerusalem and the land of Judah. In verses 1-9: The portrayal of the desolation of the land and the isolated situation of Jerusalem probably refers to the events of 701 BCE in which the Assyrian king, Sennacherib, laid siege to the city (see 36.1-37.38). Such attacks were repeated in later times and hence provide a context for the whole book. The prophet's rebuke shows how the people's own wrong doing brought about their misfortunes. In verse 8: The booth and shelter in vineyard and field were watchmen's huts set up to protect the vines and crops. Comments or Questions..

Reading for February 17th

 Read Ephesians 6.21-24. In 6.21-24: Epistolary closing. In verse 21: Tychicus, 4.7; 2 Tim 4.12; Titus 3.12; Acts 20.4-6. In verse 22: Col 4.8. Comments or Questions.

Reading for February 16th

 Read Ephesians 6.10-20. In 6.10-20: A call to arms and prayer for strength to proclaim truth.  In verse 14: Ephesians 4.25. In verse 17: Helmet of salvation, Isa 59.17. The sword of the Spirit,the word of God, the only offensive weapon. In verses 18-20: On the importance of prayer throughout Ephesians, see 1.15-23; 3.14-21. In verse 20: The ambassador is an envoy sent on behalf of another. Chains suggest dishonor. Yet the writer accepts the title and only asks for boldness. Comments or Questions..

Reading for February 15th

 Read Ephesians 5.15-6.9. In 5.15-6.9: Strengthening believers. Contrasts 5.15-18 clarify the believers' walk, they are strengthened through worship with others (5.18-20) and mutual submission (5.21-6.9). In 5.20: On continous thanks, see 1 Thess 5.18; Col 3.17. In 5.21-6.9: Household codes governed social relations within an extended family. See Col 3.18-4.1. Ephesians expands on relations between husband and wife. In verse 22-23: Col 3. 18-19. For the writer, the unity of the husband and wife, unlike the unity of Jews and gentiles does not result in equality. In 6.1-4: Col 3.20-21. In Verse 3: Deut 5.16. In verses 5-9: Col 3.22-4.1. Comments or Questions.. 

Reading for February 14th

 Read 5.3-14. In 5.3-14: Believers as children of the light. In verses 3-7: Paul (Gal 5.19-21; 1 Cor 6.9-10) uses the vice list, here expressing the former life of darkness (5.8). In verses 8-14: Live (walk) as children of the light (1 Thess 5.5) to influence the world through the church's character. In verse 14: The hymn's origin is unknown, it recalls Isa 60.1. Comments or Questions..

Reading for February 13th

 Read Ephesians 4.17-5.2. In 4.17-5.2: Old  and new walks. (See 2.1-10). The new walk, which avoids the walk of the gentiles (4.17a) with its futility, vices, opposition to instruction (4.17b-24), has practical implications (4.25-5.1). In verse 17: Affirm and testify, a pleonasm (deliberate repetition) drawn from legal language. In verse 20: Learned ... heard ... taught, instructions preceding baptism. In verses 22-24: Put away, clothe yourselves with the new self, baptismal terms. In verses 25-26: Speak the truth, Zec 8-16; be angry and sin not, Ps 4.4. In 5.1-12: Imitators of God, never used by Paul, though he speaks of imitating Christ (1 Cor11.1), himself (1 Thess 1.6; Phil 3.17) or others (Phil 3.17). Comments or Questions.

Reading for February 12th

 

ETHICAL EXHORTATIONS

In 4.1-6.20: This section contains exhortations to unity and full stature in Christ, admonitions against vice, encouragements to worship, and even household rules, in order to participate in the love of Christ. Much of this material is also in Col 3.1-4.6. 

Read Ephesians 4.1-16. In 4.1-16: Maintain Unity. Unity comes from the spirit (vv. 1-6) and the diversity of gifts of the Spirit brings the church to maturity (vv. 7-16). In verse 1: Calling , see 1.18; 2.11. In verse 2: Patience, literally, the ability to endure the pressure of heat. In verses 7-10: Ps 68.18 explains the origin (Christ) and the goal (Christ's filling) of Christian gifts. In verses 11-16: The gifts are essential for the church to reach maturity (contrasted with immaturity). Comments or Questions..

Reading for February 11th

 Read Ephesians 3.1-21. In 3.1-21: Paul's imprisonment and ministry. In verse 1: The prayer (vv. 1, 14-21) is interrupted by vv. 2-13 (see Col 1.23-27) clarifying Paul's work on behalf of gentiles. On Paul as prisoner, see 2 Cor 6.5; 11.23; Philem 1.9; Phil 1.13-14. In verse 2: Commission, a management or stewardship position. In verse 3: As I wrote above, uncertain, but possibly the mission to the gentiles (2.11-12) or Christ's revelation (1.9-10). In verse10: The church manifests the wisdom of God's plan of reconciliation. In verse 14-21: The prayer resumes in a single sentence (vv. 14-19) and closes with a doxology (vv. 20-21). In verse 14: A play on father (patera") and family ("patria"). In verses 16-19: The goal is the fullness of God by way of the love of Christ. In verses 20-21: The doxology recalls the emphasis on power and abundance ( 1.19-20; 2.7). Comments or Questions..

Reading for February 10th

 Read Ephesians 2.11-22. In verses 11-22: Jews and gentiles are reconciled to God in the body of Christ. In verse 12: Aliens, those without knowledge (Col 1.21). In verse 13: The far off ... brought near (also 2.17), possibly drawn from Isa 57.19. In verse 14: Dividing wall, possibly the temple barrier separating the court of the gentiles from the parts of the Temple open only to Jews. In verse 18: Access, the right of approach, as if to a king (3.12). In verse 19; Household of God: For the patriarchal writer, God is father over the social relations in the believer's family (1.3, 17; 2.18; 3.14; 4.6; 5.20; 6.23). In verse 20: Paul speaks of Christ as a foundation (1 Cor 3.10-15), but not apostles and prophets. Cornerstone or keystone, a messianic term (Isa 28.16, perhaps Ps 118.21-23). Comments or Questions..

Reading for February 9th

 Read Ephesians 2.1-10. In 2.1-22: God's reconciling grace. God saves humankind from enemy powers and Christ ends the enmity between Jews and gentiles. In verses 1-10: Contrast between past walk (vv. 1-3) and present walk (vv. 4-10). In verse 2: Lived, literally "walked," connects the former walk (2.2) and the new way of walking in 2.10 (see 4.1, 17; 5.2, 8, 15). Ruler of the power of the air, Satan (4.27; 6.11-12). In verse 3: Flesh, fleshly disposition. In verses 5-6: By grace you have been saved, similar to Paul's language elsewhere, but never views the resurrection of the believers as a present reality. In verse 10: The good works that the community does are possible because God has created them in Christ. The life they lead is the way (literally "walk," v. 1). God has made it possible. Comments or Questions..

Reading for February 8th

 Read Ephesians 1.15-23. In 1.15-23: A thanksgiving. In verse 18: Heart, the seat of knowledge and understanding. because of the hope to which he has called you, the church must live out its, calling, as described in 4.1-3. In verses 20-22: At the right hand, the most honored position (Col 3-1); under his feet, a sign of victory, both quoted from Ps 110. In verse 22: Christ as head of the church (Col 1.18) is not found in the undisputed Pauline letters, which speak of local churches, not the universal church. Comments or Questions. 

Reading for February 7th

 Read Ephesians 1.3-14. In 1.3-14: Praise to God. The repetitions of praise (vv. 6, 12, 14) divide the one Greek sentence into three parts (vv. 3-6; 7-12; 13-14). In verse 3: Heavenly places occurs nowhere else in the New testament but Ephesians (1.20; 2.6; 3.10; 6.12). In verses 5-6: Adoption, a favorite concept for Paul (Gal 4.15; Rom 8.15, 23; 9.4); Paul never uses beloved to characterize Christ though later Christian writers, like Ignatius, do. In verse 7: For Paul, redemption (a purchase payment) covers all of the believers' loves and is completed only at the second coming ("parousia"). (See 3.24; 8.23; 1 Cor 1.30; see also 1 Cor 15.23). Ephesians holds a similar view but never mentions parousia. In verse 8: Wisdom and insight emphasize adequate perception; the recipients should avoid deceit and spread truth (4.14, 25; 5.6; 6.14). In verse 9: Mystery, Colossians reserves this expression for Christ (Col 1.26-27; 2.2;4.3); here it indicates God's reconciliation of all things, including Jews and gentiles in the body of Christ (3.3-4, 9). In verse 10: Gather up, "headup": Jesus is head of the body and the church grows toward the head. In verse 11: Paul links adoption to inheritance (Gal 3.29; 4.7; Rom 8.17). In verses 12-14: We you connects vv. 7-12 to 13-24, anticipating the direct address to gentiles in 2.1 and 3.1. A seal confirms authenticity; a pledge is a deposit against the full amount to be paid later; both are used similarly in Paul's undisputed letters (2 Cor 1.22; 5.5; Rom 8.23). Comments or Questions.  

Reading for February 6th

Read Ephesians 1.1-2. In 1.1-2: The epistolary opening. It is typical for Paul's letters: Identification of the letter's sender and recipients, followed by words or greetings. Comments or Questions. 

Reading for February 5th

 Read Song of Songs 8.6-14: In verses 6-7: Sayings on love. Documents were secured with wax, which were then stamped with a seal bearing the owner's distinctive symbol. The woman marks the man as her own. In verses 8-14: Miscellaneous poems. The brothers, mentioned in ch. 1, speak. In verse 9: If on her wedding day she has been chaste (a wall), they will give her silver ornaments. If she has not, they will guard her. In verse 10: She maintains that she is chaste, and mature with full breasts (towers). In verses 11-12: The man maintains that his vineyard (that is, the woman) is better than that of Solomon, where a single piece of fruit was worth a thousand pieces of silver. Baal-harmon means "possessor of wealth." The location is unknown. In verse 13: The woman speaks these final verses. Comments or Questions..

Reading for February 4th

 Read Song of Songs 8.1-5. In 8.1-5: Expressions of desire. The woman is aware of the social constraints on their expressions of love. She wishes for the same freedom of affection and shared space that she would have with a brother. In verse 2: As elsewhere, pomegranates is a sexual image. In verse 5: The words of the chorus reveal that the lovers have been together in the countryside, perhaps having consummated their desire. For a third time, the woman connects their intimate moments with events of their own conceptions (3.4;8.2). Comments or Questions..

Reading for February 3rd.

 Read Song of Songs 7.6-13. In 7.6-13: Dialogue between lovers. The man expresses his desire to touch the woman: She is a delectable as fruit and delicious as wine. In verses 10-13: The woman invites the man into the fields: There, were blooms opening, she will give herself to him. In many cultures mandrakes are considered aphrodisiacs (Gen 30.14-16). Comments or Questions..

Reading for February 2nd

 Read Song of Songs 7.1-5. In 7.1-5: The man praises the woman's body. In his third description of the beauty of the woman's body, the man reverses his gaze and describes her from foot to head. Greater intimacy is implied by these images: He speaks of her navel and belly, normally hidden by clothing. In verses 4-7: The woman is compared to majestic geography and architecture. Hesbon: South of Jerusalem, known for its large reservoir. Bath-rabbim: Literary, "daughter of great ones." Carmel is a mountain range in northwestern Israel. Comments or Questions.

Reading for February 1st

 Read Song of 6.11-13. In verses 11-12: The woman speaks. The regal imagery continues, as the woman calls her lover my prince. In verse 13: A call to the woman. Shulammite: The woman is called "the Shulammite," meaning unclear. it could be a feminine form of the name Solomon, indicating nobility. An unidentified group asks to  gaze upon her. The man rebuffs the request. A dance before two armies may refer to a specific kind of dance or perhaps explains that such a display would be as lewd as a woman dancing in front of two armies of men. Comments or Questions..

Reading for January 31st

 Read Song of Songs 6.1-10. In verses 1-3: The lover's whereabouts. A short fragment of a song, in which the woman reiterates earlier themes. In verses 4-10: The man praises the woman's body. While this poem shares many of the agricultural comparisons of 4.1-3 (hair like goats, teeth like ewes), it also introduces regal imagery. The woman is seen as awe-inspiring. she is compared to important cities (Tirzah was the capital of the northern kingdom after the division; Jerusalem of the south), and she would invite the praise even of queens and concubines. Comments or Questions..

Reading for January 30th

 Read Song of Songs 5.9-16. In 5.9-16: The woman praises her lover. This  description offers the Hebrew Bible's only description of a man's body by a woman. In verse 10: A ruddy complexion was considered attractive for men (1 Sam 16.12; Gen 2.7). In verses 11-15: The description, given from head to legs, compares a man to conventional ancient Near eastern statues: head and arms of gold, encrusted with jewels. The mention of his body (v. 14) sounds general in a list of specific body parts: Some interpreters suggest "loins" for this reference. Comments or Questions..

Reading for January 29th

 ReadSongs 5.2-8. In 5.2-8: A second nighttime search. As in 3.1-4, she may either be on an actual search or dreaming. In verse 3: Although she has prepared herself for his visit, she is reluctant to go to the door. In verse 4: While likely referring to the window, opening also has a sexual connotation. In verse 5: Because myrrh is expensive, dripping suggests excess and luxury. In verse 7: The sentinels guarding the city at night represent the conventions of society, which frown on a young , unaccompanied woman roaming the streets. She does not elaborate on their beating and stripping her, citing this treatment as an example of the lengths to which she will go to find her lover. In verse 8: It is doubtful that the daughters of Jerusalem were present during her search. Here, as elsewhere, the chorus adds dramatic effect. Comments or Questions..

Reading for January 28th

 Read Song of Songs 4.8-5.1. In 4.8-5.1: The man beckons her closer. While not all identifiable, the place names are far away and exotic; he imagines her removed from him. In 4.9: As in ancient Egyptian poetry, sister and bride need not be read literally but as a description of the close intimacy of the pair. In verses 12-13: Garden locked and fountain sealed refer to the woman's chastity (Prov 5.15), though the man has much knowledge of her channel, a more intimate part of her body. The Hebrew word means "sword" or perhaps "sprout." He compares it to exoctic, fragrant, desirable anointments and spices. In verse 16: The woman accepts the comparison and invites him to partake. In 5.1: The man accepts the invitation and delights in what has been offered him. Comments or Questions..

Reading for January 27th

 Read Song of Songs 4.1-7. In 4.1-7: The man praises the beauty of his lover. In verse 1: Veil: See comment on 1.7. Goats in Israel are primarily black, while sheep are white. In verse 2: Her teeth are perfect: white, proportional. In verse 3: Crimson thread describes the color of her lips or the part between them. Pomegranates, elsewhere connected with sexuality, have a juicy red pulp. In verse 4: Built in courses: Ancient Near Eastern art shows women wearing multiple layers of metal necklaces. In verse 5: Fawns, twins: Perfectly matched and soft. In verse 6: Sunset (see 2.17). Mountain of myrrh and hill of frankincense refers to parts of the woman's body. Comments or Questions.

Reading for January 26th

 Read Song of Songs 3.6-11. In 3.6-11: A wedding scene. The book's only description of a wedding and of Solomon as present, these have been variously assessed (1) as a later insertion, modeled after Ps 45 and intended to to strengthen the book's connection to Solomon; or (2) as an extended royal image in which the woman compares the sight of her lover to that of the extravagant entourage of a king know for his love of women (1 Kings 11.1-3). In verse 7: Mighty men of Israel, translated elsewhere in the NRSV as "warrior" (2 Sam 23.8). In verse 8: Sword at his thigh: For easy access (Jug 3.16). In verse 9: Wood of Lebanon: Famous for its aroma and quality (2 Kings 19.23; 1 Kings 4.33). In verse 11: Jewish sources indicate that, prior to the Roman destruction of Jerusalem in 70 CE, bride and groom wore a wedding crown. Comments or Questions..

Reading for January 25th

 Read Song of Songs 3.1-5. In 3.1-5: Her nighttime search. Having been sent away, the man does not return, and the woman seeks  him. In verses 2-3: Streets and sentinels indicate an urban setting. In verse 4: The book has a strong feminine orientation, speaking of the mother's house instead of the more normal house of the father (1.6; 8.1-2; see also Ruth 1.8). Did she really bring her lover into her mother's house or is this a dream? In verse 5: Another warning (2.7; 5.8). Comments or Questions..

Reading for January 24th

 Read Song of Songs 2.8-17. In 2.8-17: She reports his invitation. The man beckons to the woman to join him in the countryside, where springtime has awakened nature and desire. In verse 14: Their love is expressive, yet secreetive. He invites her to private places: clefts and the covert. In verse 15; A difficult verse to translate. Some consider it a reference to an ancient riddle,meaning of which has been lost. If vineyards symbolize the woman's sexuality (as elsewhere) then the the foxes are dangers to their lovemaking. In verse 16: Pastures the flock may either be literal (he is a shepherd) or metaphorical of their love, since she is called a lilly (2.1). In verse 17: Until the day breathes ... shadows flee: Although some interpret the reference as to dawn, it likely refers to sunset. the woman tells the man to depart until later in the evening. Comments or Questions..

Reading for January 23rd

 Read Song of Songs 1.9-2.7. In 1.9-2.7: The man and woman speak of love. In 1.9-11: He uses a wide array of images to describe the woman. Mare: Egyptian sources report the military strategy of sending a mare out to excite and disturb the enemy's stallions. In verses 12-17: The woman likens her own bodily smells and the delight of her lover between her breasts to nard, myrrh and henna: aromatic, precious scents. En-gedi: A lush oasis close to the Dead Sea. In verse 15: The male speaks. In verses 16-17: The woman's speech portrays their trysting place as outdoor. In 2.1-2: The woman sees herself as one of many common flowers; but her lover sees her as outstanding in beauty. In verses 3-5: Fruit is used as erotic imagery. She compares their trysting place to a banqueting house or "winehouse," where they are to take their fill of delicacies. In verse 7; This statement, issued as a lesson for others, either suggests the danger of love or requests that the lover's intimacy not be interrupted. Daughters of Jerusalem refers to the young women of the city. In the book, their participation advances the dialogue. Comments or Questions..

Reading for January 22nd

 Read Song of Solomon 1.1-8. In verse 1: Superscription. Like many Psalms, the book begins with background information. Song of Songs: Hebrew for "best song." Which is Solomon's is more likely the editor's attempt to link the book with Solomon rather than proof of its authorship. In verses 2-8: The woman speaks of love. Ancient Near Eastern cultures used many sweet, strong scents on the body as well as in religious ceremonies. Throughout the book,such aromas are compared to the scent of the lover's bodies.. In verse 4: The king: The lovers call each other royal names, indicating their majesty in one another's eyes. In verses 5-6: Black and beauthiful:The woman maintains that her sun-darkened skin is beautiful. The verse imply an expectation that women have fair skin, perhaps reflecting an urban perspective. Kedar: a mountain range of which means "black." Mother's sons: Mothers rather than fathers are mentioned in the book, suggesting a strong female perspective. Vineyards throught thebook are connected with sexulality. The first mention is literal: Her brothers required her to work outside. The second reference is metaphorical: She has not been chaste. In verse 7: Veiled: Veiling practices in ancient Israel are difficult to reconstruct. In Gen 38, a prostitute wears a veil, and Gen 29.21-25 may imply that brides wore face coverings. The reference here may be metaphorical: Why should she have difficulty seeing him? In verse 8: Another voice, the male or chorus, tells her to follow the sheep to find her lover. Comments or Questions..

Reading for January 21st

 Read Galatians 6.11-18. In 6.11-18: Paul's closing appeal. In verse 11: This reflects his customary practice (1 Cor 16.21). In his own hand writing, he summarizes themes already treated in the letter. In verse 12: He attacks the motives of his opponents (4.17-18). In verse 13: Criticizing their inconsistent practice recalls Rom 2.17-24. By "boasting" of the number of converts they have won, they violate Jer 9.23-24. In verse 14: Paul restates his central claim: The crucified Christ is his sole focus (1 Cor 2.2). The crucifixion marked two deaths: The collapse of the world that defined him (law) and the eclipse of the self-understanding that derived from that world. In verse 15: Ethnic identity no longer matters (3.26-28; 5.6; 1 Cor 7.19). What matters is participating in Gods reordered universe brought about by Christ (2 Cor 5.17). In verse 16: Israel of God possibly refers to those who oppose him, but could be God's people as originally envisioned in the promise to Abraham: those who live by faith, both Jews and gentiles. In verse 17: His apostolic life imprinted the crucifixion on his body (2 Cor 4.17). Comments or Questions..

Reading for January 20th

 Read Galatians 6.1-10. In 6.1-10: Moral exhortations. In verse 1: Church discipline should seek to restore, not just to punish (Mt 18.15-20; 1 Cor 5.1-8). Its overall tone is defined by 5.22-23. In verse 2: The law of Christ expresses the way of love (2.20). It produces mutual responsibility (Rom 15.1). In verse 3: Arrogance thrives on self-illusion (1 Cor 8.2). In verses 4-5: This expresses the other side of responsible behavior. In verse 6: Teachers are entitled to (financial) support from their students (1 Cor 9). In verses 7-10: V. 7 expresses popular wisdom (Job 4.8; Prov 22.8). In verse 9: Harvest time points to the final judgment (Mt 13.11-12). Comments or Questions..

Reading for January 19th

 Read Galatians 5.13--26. In 5.13-26: Living in freedom. Having just discussed what returning to slavery would mean (5.2-12), Paul now expounds on freedom (5.1). In verse 13: Self-indulgence captures the sense of the flesh ("sarx"). Now the slave imagery is used positively: Love requires a new form of submission (Rom 6.15-19). In verse 14: Lev 19.18; Rom 13.8-10. In verses 16-17: Spirit and flesh define opposing spheres of life and loyalties (Rom 8.5-7). In verse 18 The law is associated with flesh (Rom 7). In verses 19-21: Works of the flesh: This vice list enumerates various forms of self-indulgence (v. 13; see Rom 1.29-31). Sexual sins head the list, followed by sins leading to social disorder, then personal excess. Kingdom of God is God's future reign (1 Cor 6.9-10). In verses 22-26: Fruit of the Spirit is what living by the Spirit produces (2 Pet 1.5-7). In verse 24: The moral life is similarly described in Rom 6.6. In verses 25-26: Rom8.5-8. Life in the Spirit recognizes different gifts and mutual need, thereby devaluing interpersonal rivalry. Comments or Questions..

Reading for January 18th

 Read Galatians 5.2-12. In 5.2-12: Why circumcision should be refused. Here Paul gets to the central issue that is dividing the community. The opposing teachers thought God required the gentile Christians in Galatia to be circumcised. In verse 3: Circumcision indicated willingness to live by Torah (Gen 17.9-14). The emphasis here is entire law (3.10). In verse 4: Cut yourselves off can be rendered, "You were estranged." To choose the law is to abandon Christ, the symbol of God's grace (1.6, 15; 2.20-21; Romans 5.15). In verse 5: Rom 8.18-25. In verse 6: Christ redefines the meaning of ethnic identity (6.15; 1 Cor 7.19). Faith working through love is generally taken as "faith made effective through loving acts" (5.13-14). It could be "faith that becomes effective by responding to Christ's love" (2.20). In verses 7-8: To call to follow the law does not come from God. In verse 9:1 Cor 5.6. In verse10: The curse of 1.6-9 will take effect. In verse 11: To convince the Galatians, the opposing teachers apparently argued that Paul approved of circumcision. In verse 12: Not only would circumcision hurt physically, it would banish them under the law (Deut 23.1). Comments or Questions.. 

Reading for January 17th

 Read Galatians 4.21- 5.1. In 4.21-5.1: The allegory of Hagar and Sarah. The mother image of v. 19 is developed in the comparison of these two famous mothers (Gen 16-21). In 4.21: Attraction to the law requires an argument from the law. In verse 23: Flesh: Ishmael's birth occurred through human conniving. Isaac's birth fulfilled God's promise to Abraham and Sarah (Gen 17). In verses 24-26: In allegory, things referred to in a text are understood to have another, often deeper, meaning. Gen 16 describes Hagar as a slave-girl. Since Paul associates the Mosaic law with slavery (3.22; 4.3), Hagar can stand for Mount Sinai, where the law was given to Moses. It is now practiced in present Jerusalem. Sarah, by contrast, is free. She has no association with slavery (the Mosaic law), but instead symbolizes another reality, Jerusalem above. In verse 27: Isa 54.1. In verse 28: Those who have responded to God in faith (3.26) are like Isaac, Abraham's children. Now, as then, the two children fight, flesh (law) against Spirit (faith). In verse 30: Gen 21.10 gives scriptural bases for rejecting the Mosaic law. In verse 31: According to scripture, Abraham has two family lines, one leading through Hagar to slavery under the law, the other through Sarah to freedom as embodied in the promise. Paul urges the Galatians to trace their lineage through the latter. In 5.1: Since Christ is Abraham's promised offspring (3.16), he is the link to freedom represented by Sarah. To begin observing the Mosaic law is to switch bloodlines and revert to a yoke of slavery. Comments or Questions..

Reading for January 16th

  Read Galatians 4.12-20. In 4.12-20: Paul recalls his founding visit. In verse 12: Paul's meaning is not clear. Perhaps, "Come back over to me, just as I once came to you." In verses 13-15: His much discussed physical in firmity is not know. His reference to eyes may be a figure of speech expressing their generosity rather than an allusion to some health problem (v. 15; 2 Cor 12.7-8). In verse 16: This recalls his blunt speech (1.6-9; 3.1-5). In verse 17: The false teachers of 1.7 are in mind. Exclude you: they are charged with trying to cut the Galatians off from Paul, or possibly from Christ. In verses 19-20: Paul is now the anxious mother fretting over her children (1 Thess 2.7). Comments or Questions..

Reading for January 15th

 Read Galatians 4.1-11. In 4.1-11: No longer slaves, but children. In verse 1: Heirs: Comparing life under the law to being a minor continues the illustration introduced in 3.15. Slaves introduces a second image, which was developed in chs. 4-5. In verse 3: Elemental spirits of the world (G., "ta stoicheia tou kosmou") is difficult. Rudiments captures the sense of "stoicheion" as something fundamental--elements or principles. These may perhaps be elementary forms of religion that were superseded by Christ, or the four elements (fire, air, water, earth) Understood as heavenly forces. See 4.9. In verse 4: The language sounds confessional (Rom 8.3). Here Paul succinctly states what the gospel birth stories present more fully, especially (Lk 1-2; Mt 1-2). Emphasized are Jesus' humanity and Jewishness. In verse 5: Redeem, literally 'buy back," suggests buying the freedom or young slaves in order to adopt them as children. In verse 6: The reality of 3.26 is presupposed. "Abba! Father!" expresses Christ's obedient spirit (Mk 14.36; Rom 8.15). In verse 7: Being able to address God the way Jesus did signals the change in status from slave to child. In verse 8: This is typical language for living as gentiles (1Thess 4.5). In verse 9: The difference between "knowing God" and "being known by God" is an important distinction for Paul. One borders on arrogance, the other see knowledge as God's domain (1 Cor 13.12). Weak and beggarly elemental spirits: Jews criticized pagans for blindly submitting to forces with no real power. In verse 10: Given the Galatians attraction to the law, these are doubtless Jewish observances (5.4; Col 2.16). In verse 11: This reference to his founding visit triggers the following discussion. Comments or Questions..

Reading for January 14th

 Read Galatians 3.19-29. In 3.19-29: Why the law was given. Paul shows similar concern to defend the law in Romans (Rom 7.7-12). In verses 19-20: Because of transgressions: This is a very difficult phrase; as a way of dealing with transgressions that could be dealt with no other way? as a way of naming our transgressions? Ordained through angels by a mediator: The particular event this refers to is unclear. Its intent is to show that the law expressed God's will indirectly. In verses 21-22: This would seem to follow from vv. 17-18 (Rom 3.31). As in Rom 7, sin is seen as a powerful, almost personal, force capable of using the law to its own advantage. Faith in Jesus Christ: See comments on 2.15-21. In verse 23-29: Faith refers to the way of faith, anticipated by Abraham but exemplified in Christ. In verse 24: Disciplinarian refers to a teacher responsible for a child's upbringing on behalf of the parents, a temporary role. In verse 26: In Christ Jesus: Believers now enjoy that status of full-fledged children who no longer need a surrogate parent. Faith marks the way one "enters" Christ. In verse 27: Through baptism believers "die and rise" with Christ, thereby entering the sphere where God's life-giving power is operative. So engulfed are they by Christ, it is like putting on a garment (Col 3.9-11). In verse 28: The elimination of ethnic, social, and gender distinctions derives from the oneness experienced in Christ (1 Cor 7.17-24). The language here is probably drawn from an early baptismal formula. In verse 29: This is the point toward which Paul has been building. God promised Abraham that gentiles would receive blessing through his "seed." This occurred with Christ, the seed of Abraham, who enabled Abraham's way of relating to God to become a reality-- the way of faith. Those who responded to Christ in faith, both gentiles and Jews, become Abraham's children. Who, then, are Abraham's children? Jews alone? No. Everyone who shares the faith of Abraham. Christ, first, then those who exhibit faith like Christ. Comments or Questions..

Reading for January 13th

 Read Galatians 3.6-18. In 3.6-18: God's promise to Abraham. This treatment of Abraham should be compared with Rom 4. In verse 6: Gen 15.6; see Rom 4.3. In verse 7: Abraham's true descendants are not the circumcised, but those who have faith like his (Rom 4.16). In verse 8: Gen 12.3;18.18. In verse 9: Those who believe, both Jews and gentiles, share Abraham's capacity for faith. In verse 10: Deut 27.26. The emphasis is on all the things: obligation to do everything the law says. Since this is impossible, the law is a curse. Romans omits this argument (see James 2.10). In verse 11: For Paul, faith as an alternative way of relating to God is expressed in Hab 2.4, however it is understood (Rom 1.17). In verse 12: Paul uses Lev 18.5 to show that the law is based on doing, not believing (Rom 10.5). In verse 13: The curse of the law is not being able to do everything in the law (v. 10). A curse was needed to break the curse: Christ's death by crucifixion broke the law (Deut 21.23). In verse 14: The blessing of Abraham is God's promise to abraham mentioned in v. 8. In verses 15:-18: The illustration of the will is based on Gen 13.15; 17.8; 24.7. Paul sees the singular use of offspring, literally "seed" ("sperma") as significant. Since it is singular, it cannot refer to Abraham's many descendants who made God's promise possible-Christ (v. 16). In verse 17: Ex 12.40. The covenant with Abraham envisioned that through a single person the gentiles would be blessed. Since this was like a ratified will, the law that came later did not void the earlier agreement. This can only mean that the law was not the channel through which the promise was kept alive. The promise bypassed the law. Comments or Questions..

Reading for January 12th

Read Galatians 3.1-5. In 3.1-5: Recalling the Galatians' conversion. In verse 1: Paul's preaching and lifestyle publicly displayed Christ's crucifixion (1 Cor 2.1-2; 2 Cor 4.10-12). In verse 2: Receive the Spirit: The mark of genuine conversion is experiencing God's life giving Spirit through Christ (Rom 8.9). In verse 3: Flesh and law are closely identified in Paul (Rom 8.3). In verse 5: Work miracles (literally "working powers" ) signified sense of the Spirit (1 Cor 12.10). Comments or Questions.. 

Reading for January 11th

 Read Galatians 2.11-21. In 2.11-14: Paul opposes Peter at Antioch. In verse 11: When the Antioch visit occurred is not known. In verses 12-13: This hypocrisy: Eating with gentiles indicated full acceptance. refusing to do implied their "uncleanness" before God. For Paul, gentile Christians were accepted by God. Their status before God did not change with the coming and going of conservative Jews. The circumcision faction literally "those of the circumcision," require gentile Christians to be circumcised (5.2-6). In verse 14: "How can you meet gentiles half way (not keep food laws), then require them to go the whole way (be circumcised)?" In verses 15-21: Paul's gospel: we are justified through Christ, not the law. In verse 15: Gentile sinners: 1 Thess 4.5. In verse 16: Reckoned as righteous (by God) well expresses justified; see Rom 3.21-26. Faith in Jesus Christ: Christ is the object of our faith; we trust him as God's agent of redemption.  Faith of Jesus Christ: Christ own faithfulness to God enables our salvation (Rom 3.22, 26). In verse 17: Does Christ serve sin's purpose by exposing us sinners? In verse 18: What Paul tore down was torah observance as the only basis for relating to God. In verse 19: Paul found the demands of the law suffocating (Rom 7.9-10). In verses 19b-20: Crucified with Christ: Paul reenacted Christ's death as a coparticipants. Like Christ, he experienced a death of the self (Rom 6.10). Now filled with the living Christ, his life exhibits faith defined by Christ-either trust placed in Christ or the pattern of faithfulness Christ himself displayed before God. Christ's death exemplies love for others (1.4; 2 Cor 5.14). In verse 21: This briefly states Paul's position. Comments or Questions..

Reading for January 10th

 Read Galatians 2.1-10. In 2.1-10: The Jerusalem summit meeting. In verse 1: Acts 15 reports Paul and Barnaba's visit to Jerusalem conference, but not the visits of Titus. The content of that meeting differs substantially from what Paul reports here. In verse 2: Revelation; Paul felt compelled by God to go. In verse 3: As an uncircumcised gentile, Titus serves as the test case. In verse 4: These false brothers remained unidentified. "Brothers" suggests they are Christians (Acts 15.5). In verse 6: Acknowledged leaders: The Greek reads, "those who were supposed to be something." They appear to be different from those named in vv. 7-9. In verses 7-8: How Paul came up with this division of labor is not clear. Acts presents Peter preaching both to Jews and gentiles, although Paul is mainly responsible for the gentile mission outside of Palestine. V. 8 refers to Paul's call (1.15-16). In verse 9: James is probably the brother of Jesus, not the apostle (Acts 15.13-21; 12.1-5). Cephas is Peter (v. 7). John is nowhere else mentioned by Paul; he is probably the apostle (Acts 3-4; Mt 4.21). James and Peter are mentioned in Acts 15; John is not. Acknowledged pillars my be sarcastic;"supposedly pillar." It nonetheless indicates their status as leaders. In verse 10: Acts 15 does not mention the collection (see Acts 11.27-29). It figures prominently in Paul's letters (1 Cor 16.1-4; 2 Cor 8-9; Rom 15.25-27). Comments or Questions..

Reading for January 9th

 Read Galatians 1.13-24. In 1.13-24: Paul recalls his past. In verse 13: His role as persecutor was a key memory informing Paul's understanding of his apostleship (1 Cor 15.9; Acts 8.3). In verse 14: His formal training as a Pharisee is in view (Phil 3.5-6; Acts 22.3). In verse 15: The language recalls Old Testament prophetic calls (Isa 49.1; Jer 1.5). In verse 16: The experience changed Paul into the apostle to the gentiles (Rom 15.15-16; Acts 9.15). In verse 17: Paul's autobiographical accounts differs slightly from the story of his call in Acts 9. In Acts 9.26-30; 22.17-21, Paul returns to Jerusalem immediately after his conversion. Arabia was a nearby region. The return to Damascus locates the events of v. 15 (Acts 9; 2 Cor 11.32-33). In verses 18-19: This visit is sometimes identified with Acts 9.26-30, although Acts 9 mentions neither Cephas (Peter) nor James. In verse 20: 2 Cor 11.31. In verse 21: Syria is the region of Damascus; Cilicia is eastern Asia Minor. In verses 22-23: This is difficult to harmonize with Acts 9.26-30. Comments or Questions..

Reading for January 8th

 Read Galatians 1.1-12. In verse 1-5: Greetings. In verse 1: Paul's strong denial of the human origin of his apostleship (1.11-12) is a hint of the controversy that drives the letter. In verse 4: Gave himself Christ's death is understood as a sin offering for others (Eph 5.2; Lev 4-5). In verses 6-12: Paul defends his gospel. Paul omits his normal opening prayer of thanksgiving for his readers, showing how angry he is with them (contrast 1 Cor 1.4-9). In verses 6-7: Different gospel refers to the view Paul opposes in the letter; mainly, that God God requires gentile Christians to observe the Mosaic law (4.21; 5.2-4). In verses 8-9: The use of a double curse is especially emphatic (1 Cor 16.22). In verse 10: The perspective of Paul's critics. In verses 11-12: Human origin renders "kata anthropon," literally "according to man," thus human. Revelation of Jesus Christ: Paul's understanding of the gospel occurred through a revelation whose content was Jesus Christ (v. 16). Comments or Questions..