BCP Daily Office Lectionary for Oct. 8, 2004

    Source: http://www.satucket.com/lectionary/index.htm

Morning Psalm(s): AM Psalm 140, 142

Evening Psalm(s) PM Psalm 141, 143:1-11(12)

Old Testament: Micah 3:9-4:5

Epistle: Acts 24:24-25:12

Gospel Luke 8:1-15

Micah continues to denounce Israel's rulers "who abhor justice/and pervert all equity" (Micah 3:10), "its priests [who] teach for a price,/its prophets [who] give oracles for money" (v. 11). He announces the destruction of the Jerusalem temple (v. 12) in a passage which is cited two centuries later in Jeremiah's defense when the latter is put on trial for treason when he also predicts the destruction of the temple. "I will make this house like Shiloh [where, in the days of Samuel, the Ark of the Covenant was kept before the Philistines captured it in war], and I will make this city a curse" (Jer. 26:6; cf. 7:12-15). But this brings the first collection of Micah's threats of judgment to a close, and we come to the glorious promise of a peaceable kingdom, Micah 4:1-5 (vv. 1-3 = Isa. 2:2-4; cf. v. 5 & Is. 2:5; cf. v. 4 & Zech. 3:10). At the United Nations garden in New York City, there is a sculpture entitled "Swords into Plowshares." I've asked for permission to link to it here; in the meantime, search the United Nations web site (http://www.un.org) for "Plowshares." Go to the site, click on "Welcome," then click on "Search" at the bottom of the screen.

When called in by Felix for a second hearing, Paul frightened Felix with his discussion of "justice, self-control and the coming judgment" (Acts 24:25). But Felix put off any immediate decision about Paul, hoping for a bribe delaying through further conversations with Paul (v. 26). After a further Jewish conspiracy to bring Paul back to Jerusalem to a Jewish court, but kill him by ambush on the way (Acts 25:3), when this was proposed to Paul by the new governor, Festus, Paul appealed to the emperor (v. 10) and Festus granted the appeal (v. 12). So the conditions were coming together for Paul's trip to Rome, albeit as a prisoner.

Luke presents the Parable of the Sower (Lk. 8:5-8; cf. Mk. 4:3-9; Mt. 13:3-8), a comment on the purpose of parables (Lk. 8:9-10, cf. Mk. 4:10-12; Mt. 13:10-17--all citing Isa. 6:10), and an interpretation of the parable (Lk. 8:11-15; cf. Mk. 4:13-20; Mt. 13:18-23). For some who have heard the word of God (the seed), "the devil comes and takes away the word . . .so that they may not believe and be saved" (Lk. 8:12). Some "receive [the word] with joy," but "have no root . . . and in a time of testing fall away" (v. 13). Others "are choked by the cares and riches and pleasures of life, and their fruit does not mature" (v. 14). Of the last group (v. 15), where Matthew's version says they "understand," and Mark's says they "accept," Luke's version--perhaps reflecting his perception of what is needed for godly living in a pagan culture--says they "hold it [the word] fast in an honest and good heart," adding that they "bear fruit with patient endurance."

Ronald D. Worden, Ph.D.