BCP Daily Office Lectionary for Oct. 29, 2004
Source: http://www.satucket.com/lectionary/index.htm
Morning Psalm(s): AM Psalm 40, 54 [Presbyterian: 84:1-12]
Evening Psalm(s) PM Psalm 51 [Presbyterian: 25:1-22]
Old Testament: Ecclus. 34:1-8,18-22 [Presbyterian: Nahum 2:13-3:7]
Epistle: Rev. 13:1-10
Gospel Luke 12:13-31
Presbyterian Readings for the current day:
http://www.pcusa.org/cgi-bin/lectiond.cgi
Ben Sira warns against dreams and omens (Ecclus. 34:1-8) "unless they are sent by intervention from the Most High" (v. 6)–which would presumably except dream interpreters like Joseph and Daniel–"for dreams have deceived many,/and those who put their hope in them have perished" (v. 7). To what, or whom shall we look for help? "The eyes of the Lord are on those who love him,/a mighty shield and strong support,/a shelter from scorching wind and a shade from noonday sun,/a guard against stumbling and a help against falling./He lifts up the soul and makes the eyes sparkle;/he gives health and life and blessing" (vv. 19-20).
Two beasts appear in Revelation, chapter 13. "The beast from the sea combines the powers of the four beasts of Dan. Ch. 7 and represents the Roman empire, incited by the dragon (v. 2) to persecute the saints (v. 7)" (Bruce M. Metzger, NOAB). "The sovereignty of God, even amid persecution, is implied by the use of passive verbs here" (Metzger), "The beast was given a mouth . . . was allowed to exercise authority" (v. 5, cf. vv. 7, 10, 14, 15). This reading ends with "a call for the endurance and faith of the saints.
Like the Parable of the Good Samaritan (Lk. 10:25-37) and the Parable of the Great Dinner (Lk. 14:15-24), Jesus' Parable of the Rich Fool (Lk. 12:13-31) is presented in response to a question from a listener: a lawyer (10:25), someone waiting for his inheritance (11:13), or a dinner guest (14:15). "The preceding [following?] teaching on God's providential care implies detachment from worldly concerns and covetousness" (G. W. H. Lampe, Peake's Commentary). "The necessary condition of the assurance of God's providential care is that one should be seeking the Kingdom, which God will give to disciples" (v. 30). This teaching on care and anxiety (vv. 22-34) has a parallel version in Matthew (Mt. 6:25-34, 19-21). For much of these passages, the verbal agreement is almost verbatim, more so in some respects in Greek. Matthew's word "Gentiles" (Mt. 6:32) correctly translates ethne, but the same word with the added phrase "of the world" (ethne tou kosmou, Lk. 12:30) is correctly translated "nations [of the world]." Each Evangelist apparently had his audience in mind. If Matthew can apply Jesus' advice not to be anxious because God "will clothe you" to a Jewish [i.e. not Gentile] audience, and Luke can apply it to "the nations of the world," then we have the right to claim it for ourselves, don't we?
Ronald D. Worden