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..