Reading for October 7th

 Read Luke 5.17-26. In 5.17-26: Forgiveness of sins and healing of paralysis. This healing story is the occasion for a dispute with the religious authorities on the interpretation of the law. In verse 17: The Pharisees and teachers of the law were central figures in synagogues in every community, calling Israel to observance of the Torah (law of God given to Moses ). In verses 20-22: Jesus both saw faith of the crowd and perceived the questionings of the scribes and the Pharisees as disbelief in your hearts (see 2.5). Questions were customary method of teaching by prompting an answer from the law, but these questions accuse Jesus of blasphemy (slandering God or God's name). In verse 23: Jesus' question also calls for interpretation which is easier which is the "lighter" or the "heavier" matter according to the law. In verse 24: The Son of Man is the judge on the clouds of heaven at the end of Dan 7.13. Jesus claims that authority for himself on earth. Comments or Questions..

Reading for October 6th

 Read Luke 5.12-16. In 5.12-16: The cleansing of leprosy. In verse 12: Leprosy included a complex variety of diseases, but symptoms identified in Lev 13-14 were understood more in terms or ritual impurity than contagion, requiring exclusion from the community. In Nazareth (4.27), Jesus had citied the precedent of the prophet Elisha's healing of  leper (2 kings 5). Comments or Questions..

Reading for October 5th

Read Luke 5.1-11. In 5.1-11: The call of Simon. This story resembles several biblical accounts of the call of a leader of Israel when the wonder and power of God is revealed in the midst of ordinary circumstances (Ex 3, Moses; Judg 6, Gideon; Isa 6.6, Isaiah). In verse 1: The lake of Gennesaret is another name for the sea of Galilee. In verse 3: Mk 4.1-2 and Mt 13.1-22 also report that Jesus teaches from a boat. In verse 8: In the presence of divine power. In verses 10-11: Matthew and Mark report the call of Simon, James, and John (plus Andrew) at the very beginning of Jesus' ministry (Mt 4.18-22; Mk 1.16-20). Comments or Questions.. 

Reading for October 4th

 Read Luke 4.31-44. In 4.31-44: Proclaiming the kingdom in galilee and Judea. In verses 31-37: In Israel's purity code, an unclean demon is the exact opposite of the Holy One of God. This encounter in the synagogue during teaching on the sabbath is provoked by an evil, unclean power that knows Jesus of Nazareth by name and status. Saving the man from harm still left Jesus open to accusation of violating the sabbath (see 6.9). In verse 38; This is the first mention of Simon, anticipating his call in 5.1-11. In verses 41-42: Son of God and Messiah (Gk., Christ, anointed one) are virtually the same titles in Luke. In verse 43: Jesus' determined purpose or mission is central in Luke's narrative (9.51, 52; 13.32-33). Comments or Questions..

Reading for October 3rd

 Read Luke 4.14-30. In 4.14-30: The messiah's inaugural announcement. In verses 14-15: Luke often writes brief summaries to introduce or conclude important stories, here highlighting anticipation of Jesus' reception in the synagogue in Nazareth. In verses 16-21: This is one of the most complete remaining descriptions of synagogue practice from the era before the Roman destruction of the the Temple. In accord with the reading from Isa 61 and 58, the Spirit of the Lord authorizes the appointed ruler's speech (see also 3.22; 4.1, 14), and his program enacts God's care for the  poor (1.52; 6.20; 7.22; 14.13, 21; 16.20, 22). The year of the Lord's favor is the time of "jubilee" and restoration (Lev 25.8-12). as Jesus rolled up the the scroll while their eyes were fixed in him, the reader awaits his word and their verdict. In verses 21-22: Isaiah's prophecy (literally, in your ears) in dictates a truth prophetically declared whether or not they can "hear" it (Isa 6.9-13). Their question about Joseph's son reveals disbelief in Jesus as anointed ruler and son  of God (see Zechariah in 1.18-20). In verses 23-27: Jesus interprets their questioning as rejection with emphatic accusations; 'Doubtless you will quote ... And you will say ... Truly I tell you ... But the truth is ... "He cites the precedents of Elijah and Elisha (1 Kings 17; 2 Kings 5) for judgement of Israel. In verses 28-30: Deut 18.20 prescribed death for false prophets, after their word does not prove true (see 7.22-23). Comments or Questions..

Reading for October 2nd

 Read Luke 4.1-13. In 4.1-13: The testing of the Son of God. Jesus' obedience to God is proved in terms well known from Israel's heritage. In verse 1: The Holy Spirit remains with God's anointed (see 3.22). In verse 2: Moses and Elijah also fasted for forty days (Ex 34.28; Deut 9.9, 18; 1 Kings 19.8). In verses 4-12: Each of the tree tests concludes with Jesus' quotation of Deuteronomy (v. 4, Deut 8.3; v. 8, Deut 6.13; v. 12, Deut 6.16). When tested, Jesus proves to be the faithful Son of God, even as Israel was proved unfaithful during the 40 years in the wilderness (Deut 8.2-5), The devil rarely appears so directly in biblical narrative, here (vv. 10-11) quoting Ps 91, which actually counsels trusting God, not testing. In verse 13: The devil's departure until an opportune time anticipates the "opportunity" to betray Jesus in 22.3-6. Comments or Questions..

Reading for October 1st

 Read Luke 2.23-38. In 3.23-38: The genealogy of the messiah. Lineage is important to royal legitimacy, and Luke was concerned to show the connections with the heritage of God's promises through David and Abraham (Acts 2.30; 3.25; 13.23-26). Matthew's account reaches back in three phases of 14 generations though the Exile to David and to Abraham (Mt 1). In Luke's account Jesus is Son of God in his conception (1.35; 3.23), through his royal ancestor David (1.32; 13.31), and finally through the paternity of Adam, son of God (3.38). Comments or Questions..

Reading for September 30th

 Read Luke 3.21-22. In 3.21-22: Jesus' baptism. Christian tradition is clear that John baptized Jesus (Mt 3.13-17; Mk 1.9-11; Jn 1.29-34) and Luke does not deny it. But by first reporting John's imprisonment and not mentioning him in the baptism, Luke emphasizes that Jesus was anointed as messiah by the Holy Spirit (see Acts 10.37-38; Lk 4.18), as the "Spirit of the Lord" once confirmed the anointing of Saul and David (1 Sam 10.9-10; 11.5-15; 16.13). The voice from heaven echoes the royal acclamation of Ps 2 and Isa 42. Comments or Questions..

Reading for September 29th

 THE INAGURATION OF THE KINGDOM 

In 3.1-9.50: After the extended overture provided in the first two chapters, the body of the story now begins, from this point, close parallel with the Gospel according to Mark probably indicate Luke use of Mark as a source (see 1.1-2). Luke also shares smaller and larger blocks of material with Matthew, especially sayings (see Lk 66-7). This has suggested to scholars that both Luke and Matthew used a common sayings source, known as the "Q" document (the German word for "source" is Quelle). Luke's composition of this "orderly account" from these sources displays the literary art of Luke's witness to truth "truth" in which the reader has already been instructed (1.3-4) 

Read Luke 3.1-20: In 3.1-20: The voice in the wilderness. In verses 1-2: These verses establish a "synchronism" in the mode of ancient historians, fixing the date of something by multiple associations with other dates of public record. Tiberius ruled the Roman empire from about 14-37 CE, and Pontius Pilate enforced Roman rule in Judea. Herod Antipas was a son of Herod the Great, but ruled only as a minor tetrarch of Galilee in the north, although he asked the Romans to name him "king of the Jews" like his father (see 23.1-12). The Romans also controlled who was appointed to the high priesthood since this was the most powerful religious, cultural and financial role of the subjugated province (see 23.13-16). The word of God came to John in the midst of political realities as happened before with the prophet Jeremiah (Jer 1.1-2). In verse 3: The baptism of repentance for the forgiveness of sins is a cleansing ritual to return a purified people, restored in the land by God as ancient Israel was led through the Jordan (Josh 3; Lk 7.29; 20.4-8; Acts 13.24). In verses 4-6: Luke's story lacks details about John's hair shirt, leather girdle, and diet (Mk 1.5-6) but emphasizes his role in announcing the Isaiah prophecy of israel's return and restoration. In verses 7-9: A brood (Gk., offspring) of vipers depicts John's hearers as under judgment (see Gen 3.14), not as worthy heirs of the promises to Abraham (see Lk1.55). In verse 10: What then shall we do? is one of Luke's masterful questions emphasizing that repentance is more than a change of heart (see also vv. 12, 14; 10.25; 18.18; Acts 2.37; 16.30; 22.10). In verses 15-17: The Gospel according to John (Jn 1.19-34) is even more insistent that John disclaimed being the Messiah. The Holy Spirit and fire anticipates Pentecost, where the fire of judgment is again announced (Acts 2.1-4, 19). In verses 18-19: The Jewish historian Josephus also reports John's baptism and preaching of righteousness and that Herod Antipas put John to death (Ant. 18.116-119). Comments or Questions..

Reading for September 28th

 Read Luke 2.41--52. In 2.41-52: The child Jesus in the Temple. His is the only story in the New Testament about Jesus' childhood beyond birth. The apocryphal "infancy Gospels" tell other stories which are thorough fictions. In verse 41: Passover (Ex 12.1-27) was a major occasion for pilgrimages to Jerusalem, and in Luke, Jesus does not return to Jerusalem until his last Passover (19.28-48; 22.1). In verse 46: Jesus' engagement with the teachers in the temple foreshadows later encounters where their opposition will be evident (20.20-21, 27-28, 39-40; 21.5-7; 22.53). In verses 48-49 Luke regards Joseph as Jesus' earthly father (your father and I, see also 2.27, 33, 41), but the evangelist is emphatic about God agency in Jesus' conception so that Jesus is God's son and the Temple is his Father's house (see also 3.22-23). In verse 52: This concluding "growth refrains" again echoes 1 Samuel 2 and the story of John (1.80). Comments or Questions..

Reading for September 27th

 Read 2.21-40. In 2.21-40 The circumcision and presentation of Jesus. In verses 21-24: In circumcising and naming Jesus on the eighth day and again at the purification, Joseph and Mary obey the law and the command of the angel (Lev 12.4-8; Lk 1.59; 2.39). In verse 25: The consolation of Israel and the redemption of Jerusalem (v. 38) are formal terms expressing the hope of the righteous and devout in God's promises to Israel (see also 23.50-51; 24.21). Simeon is emphatically credited with the presence of the Holy Spirit (vv. 25, 26,27), and the major struggle of plot of Luke's story is disclosed in his two oracles. In verses 28-32: Simeon's first oracle is a blessing of God, declaring the significance of the child in God's thoroughly positive purpose to fulfill Israel's calling (see Isa 49.6; 52.10) to be a light to the gentiles (all non-Jewish peoples). Acts 1.6-8 also recalls Isa 49.6. In verse 34: Simeon's second oracle is a severe blessing of Jesus' human parents, declaring Jesus as destined or "set" by God for both judgment and hope in Israel because of the opposition this child will evoke as the sign (see also 2.12; Isa 8.18) or God's purpose. In verse 35: God's initiative will uncover people's inner thought or secret purposes, provoking suffering. In verses 36-37: Anna's credentials as a prophet and a widow (see Acts 2.18; 6.1) complement Simeon's. Comments or Questions..

Reading for September 26th

Read Luke 2.1-20. In 2.1-20: The Birth of Jesus. In verse 1: Luke projects Jesus' birth against the background of the whole Roman order, all the world, while Matthew draws attention to King Herod's reign in Judea (Mt 2). Augustus was an honorary name of Gaius Octavius, who ruled as emperor from 31 BCE. to 14 CE. In verse 2: This specific registration has proved these titles are as thoroughly Jewish and scripture hard to establish historically (see Acts 5.37), but the Romans regularly used this means to establish control of taxes, lands, and military conscription. In verse 4: Bethlehem was also King David's birthplace (1 Sam 16.1), and his origins tending sheep were legendary (Ps 78.70-71). In verse 8: The Roman poet Virgil also proposed that the ideal ruler would be a shepherd of the people, born among simple shepherds (Aeneid 6.79 and the fourth Eclogue). In verse 9: The glory of the Lord is the blazing light of divine presence (Ex 16.10; 24.17). In verse 11: Caesar Augustus was also acclaimed as Savior and Lord, and Christians would later face consequences for confessing "Jesus is Lord." But in this context these titles are as thoroughly Jewish and Scriptural as the title messiah or "anointed one" is for Israel's king. In verses 12-20: Without asking for confirmation (see Zechariah in 1.18), the shepherds are given the sign of the child in the manger, and they are exemplary in telling what they had heard and see (Acts 1.1-5). Comments or Questions..

Reading for September 25th

 Read Luke 1.57-80. In 1.57-80 The birth and presentation of John. In verse 59: Elizabeth and Zechariah are again fully observant of the law to circumcise John on the eighth day (Gen 17.12; Lev 12.3). In verse 62: Motioning suggests they are coaxing a message from him in his limited means of communicating (1.22). In verses 63-64: Obedience to the angel's naming the child John (1.13) restores his speech and praise of God. In verses 66-67: "What then will this child become?" is a question of faith (see 1.18, 34), prompting Zechariah's answer inspired by prophecy. In verses 68-79: Zechariah's prophecy is sung in Christian worship as the "benedictus" ("Blessed be ...") Jewish prayers often pronounced a blessing on God for wonderful deeds (Ps 41.13; 72.18; 106.48). In verse 69: The savior promised here is literally the horn of salvation (see 2.11) from which a Davidic king was anointed (1 Sam 2.10; Ps 18.2; 132.17). In verse 76: John was the prophet of the Most High to do the anointing (see Acts 10.37-38), and Jesus was the Son of the Most High (1.32). In verse 78: The dawn from on high is a promise of liberation from darkness of captivity (Mal 4.2; Ps 107.10; Is 42.7). In verse 80: Luke's "growth refrain" (the child grew ...) echoes 1 Sam 1.21, 26 and is repeated twice for Jesus (Lk 2.40, 52). Comments or Questions..

Reading for September 24th

 Read Luke 1.39-56. In 1.39-56: Elizabeth and Mary meet and prophesy. In verses 41-42: The unborn child leaped in her womb in anticipation of his role (see Gen 25.22), and his mother spoke as a prophet (filled with the Holy Spirit and with a loud cry). Mary is blessed both in her faithfulness (1.45) and her bearing Jesus (see Judg 5.24; Lk 11.27-28). In verse 43: Elizabeth's question to the mother of my Lord echoes recognition of King David (2 Sam 24.21) and recalls earlier messages about the Lord God (1.32, 45-47). In verses 44-46: Joy and rejoicing are signs of God's blessing (1.14; Acts 2.46). In verses 46-55: These verses are called Mary's " magnificat" because of the Latin translation of my soul magnifies. They closely parallel Hannah's song to God who rescues the poor (1 Sam 2). In verse 47: God my Savior anticipates Jesus' role as Savior (2.11). In verse 48: God's favor for Mary's lowliness is a sign of hope for all the lowly and hungry (1.52-53). In verses 51-52: The strength with his arms is a biblical image of God's action in history (Ex 6.6)  The proud and the powerful will no longer hide deceitful hearts (see 2.35; 11.27). In verses 54-55: God's remembrance of mercy is a source of hope in trouble (Gen 12.2-3; Acts 3.25). Comments or Question..

Reading for September 23rd

 Read Luke 1.26-38. In 1.26-38: The announcement of Jesus' birth. In verse 26: This is the sixth month of Elizabeth's miraculous pregnancy (see 1.24). In verse 27: Isa 7.4 prophesied that a virgin (Heb., "young woman") will bear a son (see Mt 1.22-23). In verse 28: To be a favored one is to be blessed by God and chosen for a special role (1.25, 30). In verse 31: Jesus is a form of the common Hebrew name Joshua ("he saves," see Mt 1.21). In verses 32-33: The angel declares Jesus "greatness" as fulfillment of God's promises to David and his kingdom (Ps 2; Isa 9.6-7; 2 Sam 7.12- 14). In verse 34: Mary's question, "How can this be ?" is echoed as trust and wonder in her acceptance in v. 38, "Let it be" (compare 1.18). In verse 35: God's holy spirit and power overshadow Israel like a cloud to protect them from harm and shield them from God's holiness (Ex 19.16; 40.35; Lk 9.34). So also Mary is protected in a divine conception (see 2.38-49). In verse 36: Elizabeth's pregnancy in her old age is a confirming sign. In verse 37: Nothing will be impossible with God echoes God's word to Sarah's laughter about her pregnancy (Gen 18.11-15). Comments or Questions.

Reading for September 22nd

 VISTATION OF THE LORD GOD OF ISRAEL

In 1.5-2.52: This story is told by means of two angelic announcements (annunciations) of special conceptions (1.5-25, John and 1.26-38, Jesus), the mutual blessing of the mothers (1.39-56), two announced births (1.57-80; 2.1-40). These stories echo the birth of Samuel who anointed David as king of Israel (1 Sam 1-2; 16.13; see also Lk 3.21-22; Acts 10.37-38). 

Read Luke 1.5-25. In 1.5-25: The announcement of John's birth. In verse 5: Herod, "the Great," was an Idumean appointed king of the Jews by the Romans (see Mt 2; Lk 23.3, 12, 38). Zechariah and Elizabeth both have priestly lineage (1 Chr 24.1-19; Neh 12.4). In verse 6: Righteous before God means they observe the law (see Simeon and Anna in 2.25; Joseph of Arimathea in 23.50-51; Paul in Acts 24.16-18). In verse 7: In biblical history, God brought special blessing through children of once barren women (see Sarah and Isaac in Gen 16-21, and particularly Hannah and Samuel in 1 Sam 1-2). In verse 9: To be chosen by lot meant to be designated by God (see Acts 1.24-26). In verse 10: The incense offering was to be made in the morning and evening (Ex 30.7-8). In verse 11: The angel of the Lord is God's messenger Gabriel (1.19; see also Dan 9. 20-27). In verses 12-13: Fear in the presence of a divine manifestation is a sign of wisdom (Prov 1.7, see also Isa 6.5-6; Lk 1.65; 2.9; 5.26; 8.37; Acts 2.43; 5.5, 11; 19.17). In verse 15: Like Samuel (1 Sam 1.11), John's prophecy and spirit would not come from wine or strong drink (also see Hannah in 1 Sam 1.12-16), but from being filled with the Holy Spirit (see Acts 2.12-17). In verse 17: The spirit and power of Elijah means to call Israel to prepare for God's coming by repentance (see 3.3-17). In verse 18: Zechariah's question, "How will I know that is so?" is regarded as disbelief by Gabriel (see v.20 and Gen 15.8 17.17; 18.12-15, and contrast with Mary's question in v. 34). In verse 20: His mute condition is a temporary sign of judgement, awaiting inspired speech (1.64- 79; see also Acts 13.11). In verse 25: Her pregnancy is what the Lord has done for me (see Sarah and Hannah in Gen 16.2; 1 Sam 1.1-18). Comments or Questions..

Reading for September 21st

 Read Luke 1.1-4. In 1.1-4: Prologue. These four verses are one complex sentence, providing a formal introduction like those in Greek and Roman histories. The first two verses state the condition (Since many have undertaken ...), and the last two the result (I too decided ...). Orderly account (vv. 1, 3) means both writing a coherent narrative and following the sequence of what happened. In verse 1: To say these events have ben fulfilled among us is to affirm them as God's way of keeping the promises made in Israel's scriptures. In verse 2: The servants of the word probably interpreted the scriptures and proclaimed the word ( 4.20-21; Acts 1.21-22; 13.5; 26.16). In verse 3: Theophilus may have been a patron of the Christian community or of the writing of Luke and Acts, perhaps providing financial support (Acts 1.1). In verse 4: The truth here means the "firm basis" or :assurance," since Theophilus has already been instructed, perhaps as a Christian catechumen. Comments or Questions..

Reading for September 20th

 Read 1 Kings 22.45-53.  No Comments for this reading..

Reading for September 19th

 Read 1 Kings 22.24-44. In verse 24: Zedekiah claims that the lying spirit is actually in Micaiah. In verse 25: Micaiah's point is not entirely clear. Apparently, he foresees Zedekiah trying to hide in an inner chamber after Israel's defeat. Another possible interpretation would take Micaiah's meaning to be coarsely sarcastic: You will know the answer to your question (v. 24) the next time you relieve yourself (taking hide in the inner chamber to be a euphemism). In verses 27-28: In peace means alive and unharmed. In verse 30: The king of Israel believed Micaiah enough so that he disguised himself in order to avoid being a target of the enemy. The probably means that he did not wear his royal robes as did Jehoshaphat. In verses 32-33: Something about Jehoshaphat's cry, perhaps his accent, alerted the Arameans that he was not the king of Israel. In verse 36: Every man to his city, and every man to his country is a cry to military demobilization. See 2 Sam 20.1; 1 Kings 12.16. In verse 38: The fact that the dogs licked up (Ahab's) blood is evidently meant as a fulfillment of Elijah's word in 21.19. In verse 40: The idiom slept with his ancestors is not used anywhere else of a king who suffered a violent death. Thus the closing formula for Ahab's reign seems to ignore his death in battle. In verse 43: The high places were places for worship outside Jerusalem. Comments or Questions..

Reading for September 18th

 Read 1 Kings 22/13- 23. In verses 13-14: Micaiah's unlike the court prophets, cannot speak what he wishes or what the king wants to hear, but only what the the Lord says to him. In verse 15: Micaiah's first response agrees completely with that of the court prophets. He may, in fact, be mimicking them. In verse 16: The king of Israel recognizes Micaiah's insincerity and adjures him to speak the truth in the name of the Lord. In verse 17: The image of a king as a shepherd was common in the ancient Near East (2 Sam 5.2). The sheep are without a shepherd in Micaiah's vision because the king has died. In verse 19: The Lord is depicted as a king sitting on his throne surrounded by his council of advisers, here called the host of heaven. In verse 20: This is the only time in the story proper that the king of Israel is identified as Ahab. The council deliberates how to entice him to go to Ramoth-gilead where he will fall, that is be killed. In verses 21-23: A spirit or "breath" steps forward and volunteers to deceive Ahab as a lying spirit in the mouth of his prophets. Comments or Questions..

Reading for September 17th

Read 1 Kings 22.1-17. In 22.1-53: The prophecy of Micaiah. In verse 2: As in ch. 20, the king of Israel in this story was originally not identified. The identification as Ahab is secondary and probably incorrect. In verse 3: Ramoth-gilead was an import site east of the Jordan river. In verse 5: The fact that Jehoshaphat wants to inquire of the Lord reflects the author's positive view of him. The king of Israel is depicted as an enemy of the true prophet, Micaiah. In verse 6; The prophets are probably court prophets who were sustained by the king. It is not clear whether they are even worshippers of the Lord (Yahweh). In fact, the number four hundred recalls the prophets of Baal in 18.19. Their oracle appears favorable to the king, but it could be ambiguous since they do not say which king will be given victory. In verse 7: Jehoshaphat is skeptical of the quick answer and the unanimity of the 400 prophets, so he requests another prophet of the Lord, one who is a true prophet of Yahweh but not associated with the 400 court prophets. In verse 8: The fact that Micaiah ... never prophesies anything favorable about the king but only disaster is an indication that Micaiah is a true prophet, since prophets often opposed kings. In verse 10: A threshing floor was a broad, flat area where grain was separated from the hull. Kings are often pictured in the Bible as sitting enthroned outside in similar settings (1 Sam 14.2; 22.6). In verse 11: Prophets in the Bible often carried out symbolic acts like one described here (Jer 13; Ezek 4). Nothing is known outside of this story about this Zedekiah. By his name he was a worshipper of the Lord (Yahweh). Comments or Questions.. 

Reading for September 16th

 Read 1 Kings 21.15-29. Again, the phrase in Samaria is an addition. In verses 20-24: The oracle against Ahab has been turned into a prophecy about the entire dynasty, similar as been to those against the houses (14.7-11) and Baasha (16.1-4). Verse 23, however, is new and is directed specifically against Jezebel. In verses 27-29: Ahab's repentance delays the fall of the dynasty until after his reign. These verses were likely written by a different author from the one responsible for vv. 25-26, which view Ahab as the worst of all Israelite kings. Comments or Questions..

Reading for September 15th

 Read 1 Kings 21.1-29. In 21.1-29: Naboth's vineyard. In verse 1: Naboth's vineyard was in Jezreel, while the royal palace was in Samaria. The phrase of Samaria was probably added later by a scribe who was influence by the David and Bath-sheba story in 2 Sam 11-12. The story is set in Jezreel where Ahab had another palace. In verse 3: Israelite law forbade the sale of one's ancestral inheritance in perpetuity (Lev 25.23-28). In verses 8-14: Jezebel's actions show a keen awareness of Israelite law, which required two witnesses in capital cases (Deut 17.6) and condemned blasphemy (Lev 24.10-23) and speaking against the king (Ex 22.28). Her plot against Naboth is not done in ignorance of Israelite tradition but in spite of it. Comments or Questions..

Reading for September 14th

 Read 1 Kings 20.35-43. A talent was a measure of weight between 45 and 130 pounds. In verse 42: Devotion to destruction was an aspect of holy war in which the enemy was killed as a kind of sacrifice. The king of Israel is condemned for not carrying out Yahweh's command, much the same as Saul is condemned in 1 Sam 15 for the same offense. Comments or Questions..

Reading for September 13th

 Read 1 Kings 20.16-34. In verse 22: In the spring is literally "at the turn of the year," which may mean "next year." In verses 23-25: A chariot force would be more useful on flat ground than in hilly or mountainous territory. In verse 30: Twenty-seven thousand may be a simple exaggeration, or the word translated "thousand" may refer to a military unit of much fewer than a thousand men. In verse 31: Sackcloth (Heb., "saq') refers to some type of clothing that was worn to show sorrow. In verses 32-33: The servants of Ben-hadad refer to him as the servant of the king of Israel. But the king of Israel calls him a brother, thus making him an equal. This is also treaty language and indicates that the king of Israel wants to be treaty partners with Ben-hadad. This indication is the sign or omen the servants of Ben-hadad were awaiting. Comments or Questions..

Reading for September 12th

 Read 1 Kings 20.1-15. In 20.1-43: Tales of other prophets. In this chapter probably went originally with ch. 22 as in the Greek (Septuagint) version of 1 Kings, which has chs. 20 and 21 in reverse order. The stories in chs. 20 and 22 are out of place historically, since they assume a setting in which in which Israel was dominated by Aram (Syria), which was not the case during Ahab's reign. In verse 1: The thirty-two kings were rulers not of nations but of city-states or chieftains dominated by Damascus. In verse 2: The king of Israel is here identified as Ahab, but this identification is likely secondary. For most of the chapter he is called simply "the king of Israel." In verse 12: The booths probably refer to the army's tents. However, it might also be read as "Sukkoth," a site west of the Jordan. In verse 14: The young men who serve the district governors seems to be a special rank or division within the military, but we no longer know exactly what it means. Comments or Questions..

Reading for September 11th

 Read 1 Kings 19.1-21. In 19.1-21: Elijah on Mount Horeb. In verses1-3: Elijah flees south some 130 miles to Beer-sheba out of fear of Jezebel. In verse 8: Like Moses, Elijah fasts forty days and forty nights. Elijah goes to Horeb the mount of God which is called Sinai at other places in the Bible. It is the place where Moses received the law. In verse 9: The Hebrew text reads "the" cave, apparently the same cave where Moses hid when the Lord passed by (Ex 33.17-23). In verses 11-12: The Lord does not appear in any of these violent forms, which might be associated with the storm god, Baal. Rather, the Lord appears quietly. In verse 13: Elijah wrapped his face in his mantle, apparently because he was afraid. In verse 14: Again, Elijah is overstating matters when he says I alone am left. In verses 15-18: The Lord evidently accepts Elijah's "resignation." Elijah is assured that he is not alone (v. 18), but he is told to anoint or designate Elisha ('my God saves') as his replacement. The other two commissions in these verses are actually carried out by Elisha (2 Kings 8-9). In verse 19: Introduction of Elisha is abrupt. We know nothing of his background except what is narrated here. The twelve yoke of oxen (v. 19) suggests that he is from a wealthy family. The mantle was a token of the prophetic office. When he threw his mantle over him, Elijah was designating Elisha as his replacement. In verse 20: Elijah's response to Elisha's request In v. 20 is obscure. By asking What have I done to you? he maybe asking Elisha to keep in mind that the has received an important call. In verse 21: Elisha's feats is a way of bidding goodbye to his family. Comments or Questions..

Reading for September 10th

 Read 1 Kings 18.30-46. In verses 30-32: Elijah's repair and use of an altar away from Jerusalem would not have been approved by the deuteronomistic historian and is one indication that the stories in chs. 17-19 are a later insertion. In verse 32: Two measures (Heb., two "se'ahs") of seed was about three pecks or seven gallons, though this seems too small for the amount indicated in the story. Some have suggested that it refers to the amount of land that could be planted by two measures of seed. But this seems inappropriately large. In verses 33-35: The point of drenching the sacrifice is to make clear that the fire is not accidental and does not origin at on the earth. It also makes the test all the more difficult in order to impress the audience with the Lord's power, especially during a drought. In verses 36-39: The Lord answers by sending lightening onto the altar, and the people recognize that Yahweh is the true God, who controls the storm and fertility. In verse 40: The slaughter of the prophets of Baal counters Jezebel's slaughter of the Lord's prophets. In verse 41: Elijah tells Ahab to eat and drink. Ahab may have been fasting for ritual purposes before and during the contest. In verses 42-45: Elijah's calls for the end of the drought is yet one  more sign of the Lord's control over the elements and of Elijah's prowess as a man of God. In verse 46: Jezreel was about 17 miles away! Elijah was able to out run Ahab's chariot because the hand of the Lord was on [hand] often signifies power. Comments or Questions..

Reading for September 9th

 Read 1 Kings 18.17-29. In verses 17-18: Ahab blames Elijah for the drought and calls him the troubler of Israel, but Elijah points out that it is Ahab's apostasy that has brought trouble to Israel. In verse 19: Baal and Asherah were the leading male and female deities, respectively, in the fertility religion of ancient Canaan. Carmel means "vineyard of god (El)" and implies afflation with Canaanite fertility religion. Mount Carmel is near the Mediterranean coast in northern Israel and held a place for worship near its summit. In verse 21: Elijah accuses the people of limping with two different opinions or "straddling the fence" between the worship of Yahweh and that of Baal. The word "limping" is echoed later (v. 26) in referring to the ritual dance of the prophets of Baal. In verse 22: Elijah is overstating the case when he says, I, even, I only, am left a prophet of the Lord since there are at least the 150 prophets of the Lord saved by Obadiah. In verses 23-24:Elijah proposes a decisive test to determine whether the Lord (Yahweh) or Baal truly controls the storm. The fire which each of them prays is lighting. In verse 26: No voice or "sound" means that there was no thunder. When the prophets limped about the altar they were apparently engaged in a ritual dance. In verse 27: He is meditating may mean that he is relieving himself (see Gen 24.63) which could certainly fit with Elijah's mocking. In verse 28: This kind of blood-letting was common in ritual as a sign of fervency or perhaps sympathetic magic. In verse 29: The verb for raved on also means "prophesy" and implies trance behavior or some other loss of self-control. The time of the offering of the oblation, about 3 pm. Second Kings 3.20 also mentions a morning oblation. The practice of two daily oblations may have arisen first in Exile or later. The reference to the oblation also implies the existence of a central sanctuary and therefore a southern author. Comments or Questions..

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Reading for September 8th

 Read 1 Kings 18.1-16. In 18.1-46: Contest on Mount Carmel. In verse 3: Obadiah is loyal to Yahweh, his name means "servant of Yahweh." In verse 4: There is no story preserved about Jezebel killing off the prophets of the Lord. In verse 5: Ahab is more concerned about saving his animals than about his wife's slaughter of the Lord's prophets. In verses 7-8: Obadiah calls Elijah my lord, but Elijah refers to Ahab as your lord, thus hinting that he is not pleased about Obadiah being a servant to such a wicked king. In verse 12: Obadiah's fear about Elijah's disappearance shows the aura of mystery and power that surrounded the prophet. In verse 15: Lord of Hosts is a title for Yahweh indicating his authority over the armies or hosts of both heaven and earth. Comments or Questions..