Reading for September 21st

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

Reading for September 20th

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

Reading for September 19th

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

Reading for September 18th

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

Reading for September 17th

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

Reading for September 16th

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

Reading for September 15th

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