Reading for October 29th

 Read 1 Thessalonians 5.23-28. In 5.23-28: Epistolary closing. The passage is framed with a prayer or blessing form (5.23, 28) that reminds the congregation of the letter's themes: the survival of the community because of God's initiative (1.4; 2.12); sanctification (3.13; 4.3-4, 7-8); and the end time (1.10; 2.19; 3.13) which orients the community's life toward distinctive, blameless living. In verse 24: On who calls, an ongoing process, not a one-time event. Comments or Questions..

Reading for October 28th

 Read 1 Thessalonians 5.12--22. In 5.12-22: How the congregation should live. In verse 12: Those who ... have charge of you, "leaders" or patrons in the congregation who provide the means for the congregation to survive. In verse 14: Idlers: NRSV, perhaps influenced by 2 Thess 3.11, uses this specific noun rather than the more general "disorderly ones." It is not a comment about laziness, but about those who have not fully embraced the end-time orientation and need for holy living. Comments or Questions.. 

Reading for October 27th

 Read 1 Thessalonians 4.13-5. In 4.13-5.11: The expectation of the end times. Paul shows the distinctiveness of a community expecting the Lord's coming. In 4.16: God's trumpet, see Ex 19.16,19; Isa 27.13; Joel; 2.1. In verse 17: Meet, a term used of a delegation going out to meet a ruler. In 5.3: Labor pains, see Jer 6.24; 13.21; 22.23; Hos 13.13; Mic 4.9. In verse 5: Children of light, an expression that occurs in the Dead Sea scrolls (1 QS 1.9-10; 3.13). In verse 8: On military imagery, see Isa 59.17. In verse 10: Who died for us, an early formulation of belief about Christ. Comments or Questions..

Reading for October 26th

 Read 1 Thessalonians 4.1-12. In 4.1-12: Holy living toward each other and outsiders. In verse 1: Finally marks the last large section of the letter. In verse 4; Body, literally "vessel," could also mean "wife." Comments or Questions..

Reading for October 25th

 Read 1 Thessalonians 2.17-3.13. In2.17-3.13: Separation and end-time orientation. Paul tells of his separation and turn from sorrow into joy: Because the church has survived, Paul will present them at the coming of the Lord as his joyful reward (2.17-20). Timothy's visit encourages the congregation and Paul (3.1-8). A third section (3.9-13) returns to the theme of joy, along with a prayer that the congregation will grow more in the present and will be found blameless at the Lord's coming. In 3.8: Stand, one of several military terms in this letter. In verses 11-13: A hinge between the previous mention of the Lord's coming (2.19) and the later themes of love (3.4, 9-12), holiness (3.13; 4.3), and the Lord's coming (4.11; 5.11). Comments or Questions..

Reading for October 24th

 Read 1 Thessalonians 2.13-16. In 2.13-16: The suffering of the Thessalonians. The anti-Jewish tone is uncharacteristic of Paul, but there is no evidence that it was inserted later, and it is not directed toward all Jews. Debate and angry arguments between Jews occur in Jewish writings of the time (see Josephus, Antiquities 1.15.91; Philo, Cherubim 17). Paul's point is his ministry's success despite opposition. This passage functions like a hinge in reminding the Thessalonians how they suffered in receiving the word (2.14, see 1.6) and in foreshadowing Paul's account of his separation from the community (2.17-3.13). In verse 16: God's wrath, perhaps an actual event, but given the survival of the Judean churches and the Thessalonians, more likely that God at last has prevented opponents (some Jews or some gentiles) from destroying them. Comments or Questions..

Reading for October 23rd

 Read 1 Thessalonians 2.1-12. In 2.1-12: The endurance of the mission team. Paul denounces false teachers and praises the mission team for building up the congregation. In verse 2: Opposition, a metaphor of athletic struggle (Epictetus Diss, 1.24-1-2; 4 Macc 16.16). In verse 4: God ... test our hearts, see Gal 1.10; Prov 17.3, 7): The Greek word "epioi," gentle, found in some manuscripts, differs from "nepioi," infants, by only the letter "n." Paul rarely uses "infant" positively (see Rom 2.20; 1 Cor 3.1; 13.11; Gal 4.1, 3), so gentle is probably original. In verse 11: Father ... children, see Gal 4.19-20; 1 Cor 4.14-21; 2 Cor 6.11-13. In verse 12: Lead a life worthy (Gal 5.16; Rom 13.13), "walk" a distinctive (holy) life even though the end time is not yet obvious to a world that is passing away (see 4.1-8). Kingdom of God, rare in Paul, (see 1 Cor 4.20). Comments or Questions..

Reading for October 22nd

 Read 1 Thessalonians 1.2-10. In verses 2-5: Thanksgiving. Paul highlights his consistent prayers, signs of the congregation's ongoing life, and God's initiative in the effectiveness of the gospel and Paul's mission team. In verse 3: Faith ... love ... hope, see 5.8: Rom 5.1-5; 1 Cor 13.13; Gal 5.5-6. In verse 4: On the kinship expression brothers and sisters, see Deut 15.3. Beloved by God, see Deut 33.12. Chose, see Deut 4.37; 7.6-8; 10.14-15; 14.2. In 1.6-2.16: The suffering and endurance of the congregation. Three sections depict how the Thessalonians suffered with joy inspired by the Holy Spirit (1.6-10), the endurance of the mission team (2.1-12), and what the Thessalonians suffered. (2.13-16). In verses 6-10: How the Thessalonians suffered. In verse 6: Persecution (3.3-4, 7), suffering or affliction, the woes that precede the consummation of the new age. In verse 8: Sounded forth, the Greek implies continuous spreading of the word. In verses 9-10: This may be a formal statement of belief. Turned to God from idols suggest, contrary to Acts 17.4, that the converts were gentiles. See 2.14. Comments or Questions

Reading for October 21st

 Read 1 Thessalonians 1.1. In 1.1: Opening. A typical greeting, although written in an extremely simple form (see Phil 1.1-2). In verse 1: Silvanus, Latin form of Silas, one  of Paul's companions (Acts 15.22, 40; 17.4). Timothy, one of Paul's emissaries and traveling companion (Rom 16.21; 1 Cor 4.17; 16.10; Phil 2.19). Grace and peace (see 2 Baruch 78.2a late Jewish apocryphal writing, probably from the first century CE). Comments or Questions..

Reading for October 20th

 Read Lamentations 5.19-22. The poem ends on a poignant note. God's power is undisputed, though God's care is questioned. The community asks that its broken relationship with God be healed, but fears that God's anger may be yet too great. Comments or Questions...

Reading for October 19th

 Read Lamentations 5.1-18. In 5.1-22: A community lament. This final poem follows the stylistic features of the communal laments of the Psalms (Ps 44; 79). A long description of misery and specific losses offers a glimpse into a conquered country: Babylonian conquerors force young and old into labor (vv. 5, 13); food and water are scare (vv. 4, 6, 9, 10); women are raped (v. 11); and the once civilized city is now the haunt of jackals (v. 18). In verse 7: We bear their iniquities: Is the community accepting the quilt of their forbearers or complaining that it is punished for sins not of its own? In verses 14-18: All joy (music, dancing, public gathering at the city gate) has ceased. Comments or Questions..

Reading for October 18th

 Read Lamentations 4.17-22. In verses 17-20: The final days of the city. The poet describes the fall of Jerusalem (2 Kings 25), as she loses any hope of protection. The nation that could not save is likely Egypt (Jer 44.30). Lord's anointed is the king, who is described in exalted terms. In verses 21-22: Call for punishment of Edom. Various biblical accounts complain that Edom gloated over Jerusalem's fall (Obadiah, Ps 137). The poet calls for the punishment and self-humiliation of Edom. In verse 22: Punishment ... accomplished may suggest that the book is written after the traumatic events described. Comments or Questions..

Reading for October 17th

Read Lamentations 4.11-16. In 4.11-16: God's anger has debased Zion. In verse 12: The poet assumes that other nations along with Israel (Ps 48) believed in the invincibility of Jerusalem. In verse 13: Prophets and priests, as the primary leaders of the people, are blamed for the bloodshed of war. In verses 14-15: Defiled with blood and unclean refer to the purity laws of Leviticus. Comments or Questions.. 

Reading for October 16th

Read Lamentations 4.1-10. In 4.1-10: Jerusalem's changed fortunes. The poet portrays a world upside down, where all all that is normal has vanished. In verses 2-4: Children, once treasured, are as fragile as clay pots, and scare food is not given to them. Ostriches have the reputation of neglecting their young (Job 39.13-18). In verses 5-8: Purple, due to the costliness of it dye, was worn by royalty. The once privileged class now starves. In verse 6: Sodom: See Gen 19.24-25. In verse 9: Quick death would be better than the slow torture of famine. In verse 8: Black skin is a description of famine (5.10; Job 30.30). In verse 10: In a dramatic reversal once compassionate mothers eat rather than feed their young. Comments or Questions... 

Reading for October 15th

 Read Lamentations 3.52-66. In 3.52-66: A psalm of praise. As in 3.1-24, the individual catalogues his complaints generally and metaphorically: like a bird, v. 52; pit, vv 53,55 (Ps 7.15;9.10). As in a psalm of thanksgiving (Ps 31), God is reported to have answered the  prayer. In verse 52: Without cause: Strikingly different from the assumption of guilt (vv. 22-39).  In verses 59-66: Complaint about  enemies. Although the preceding verses suggest that God has already responded to the individual's plea, the speaker explicitly calls for God to punish enemies (1.21-22). Comments or Questions..

Reading for October 14th

 Read Lamentations 3.42--51. In 3.42-51: Communal lament. While beginning with recognition of guilt, the section also complains that God has refused to forgive (vv. 42, 44). Further complaints follow the shame of defeat and enemy taunts, mentioned earlier in the book, is repeated. in verse 48: While the speaker shifts to "I" the theme remains the fate of the city. Comments or Questions..

Reading for October 13th

 Read Lamentations 3.25-41. In verses 25-41: A teaching on God's goodness. In a jarring shift, this section at the center of the book offers beautiful statement of God's mercy, faithfulness, and compassion (vv. 22-33) and teaches silence in the face of suffering. Because some passages appear to contradict material that comes before and after (v. 39: Why should anyone complain?), these verses are often considered a later addition to the book. They function however, to balance the community's expression of suffering with the book's insistent theme that God is justifiably punishing Judah for it sins. In verses 40-41: Because God has acted justly, Judah must examine its own wrongs. Comments or Questions..

Reading for October 12th

 Read Lamentations 3.1-24. In 3.1-66: Multiple responses to suffering. Speakers and moods shift throughout this chapter, making a neat outline difficult. Has the material been adjusted to fit the acrostic pattern? Does the jaring style mimic the dislocation of trauma. In verses 1-24: An individual lament. Like other individual laments (Ps 38; 22), this section includes nonspecific complaints of suffering (vv. 1-19) and a statement of confidence in God (vv. 21-24). Identified neither with the poet who has spoken previously nor with Woman Zion, the speaker is an individual male (Heb., "geber"). He explicitly blames God for his troubles, comparing God to a wild animal (v. 10) and an enemy warrior (vv. 12-13). His troubles are not outlined but are compared to heavy chains (v. 7) and gravel to the the teeth (v. 16). In verse 15: Wormwood (also v. 19) is a bitter-tasting plant (Jer 9.14). In verse 19: Gall: Bile (see comment on 2.1). In verses 21-24: Statement of confidence, a feature of individual lament. Comments or Questions..

Reading for October 11th

 Read Lamentation 2.20-22. In 2.20-22: Jerusalem petitions God. The stark picture of women eating their own children and the death of the young raises this question: Has God punished too severely? Comments or Questions..

Reading for October 10th

 Read Lamentations 2.11-19. In 2.11-19: The pot continues his lament. In verse 11: Both the stomach (also 1.20) and bile refer to the seat of emotions (Jer 4.19); bile in addition means "bitterness" (from the taste of digestive substance secreted from the gallbladder). In verse 14: False prophets gave unwarranted messages of comfort (Jer 14.13-16). In verses 15-16: Jerusalem suffers not only the famine of children but also the taunts of enemies (Jer 19.8). In verse 17: As he ordained long ago may refer to the teaching of the pre-exilic prophets, for whom destruction of the nation as punishment for sin was a common motif. In verses 18-19: The poet urges Jerusalem to petition God. Comments or Questions..

Reading for October 9th

Read Lamentations 2.1-10. In 2.1-10: The poet on God's great anger. The poet describes the severity of God's punishment: Jerusalem is destroyed and humiliated. In verse 1: Footstool: The Temple (Ps 99.5). In verse 2: Without mercy: Without restraint. In a series of reveals, the great are brought down to the ground. In verses 3-5: God's right hand, his weapon hand, does not defend Israel, but draws the bow against her like an enemy (Ex 15.6-12). In verses 6-7: Booth: Tabernacle: The Temple, which along with festival, king, and priest embodies the religious core of the nation, centered in Jerusalem and linked to the monarchy (2 Sam 7). In verses 8-10: Stretched the line: Apparently a step in destroying a building (2 Kings 21.13). God has broken down the features intended to protect Jerusalem: wall, gates, and ramparts (used for defense during military attacks). The listing of groups within the city underscore the totality of the destruction. Dust and sackcloth (v. 10) are typical gestures of mourning. Comments or Questions.. 

Reading for October 8th

 Read Lamentations 1.11b--22. in 1.11b-22: Jerusalem herself speaks. The speaker changes at the end of v. 11, as the woman Jerusalem speaks in the first person. She repeats themes of the first speaker: She is shamed, and the devastation is punishment from God. In verses 13-15: Net, fire: Punishments are described generally (Ps 10.9; Isa 63.3). The weight of Israel's sin is compared to a yoke worn by captives of war (Isa 9.4). In verse 16; The lack of a comforter is a repeated theme in the book. In verse 17; The voice shifts back to third person briefly. Zion (the mountain on which Jerusalem is set), Jacob (the ancestor of the Israelites), and Jerusalem are used a synonyms. Filthy things is the menstrual uncleanness of 1.9. In verse 18; The voice of Jerusalem returns, acknowledging her sin yet lamenting the pain she has experienced. In verse 20: Jerusalem's lament resembles that of Jeremiah (Jer 8.18-9.1). In verses 21-22: Again, concerned with being shamed in the face of others, Jerusalem asks that they, too, be treated according to their deeds. Day you have announced refers to the Day of the Lord, envisioned as a day of vindication against enemies (Isa 13.6-16). Comments or Questions..