The Daily Lectionary
With Expository Commentary by Kenny Sallee, ThM
Monday, April 15, 2024
Divine Celebration, Restoration, and Love
Psalm 150; Jeremiah 30:1-11a; 1 John 3:10-16
(Revised Common Lectionary Year B)
(Easter 3)
Introduction
With Expository Commentary by Kenny Sallee, ThM
Monday, April 15, 2024
Divine Celebration, Restoration, and Love
Psalm 150; Jeremiah 30:1-11a; 1 John 3:10-16
(Revised Common Lectionary Year B)
(Easter 3)
Introduction
Psalm 150, Jeremiah 30:1-11a, and 1 John 3:10-16 each illuminate a distinct aspect of the human relationship with the divine. Psalm 150 serves as a jubilant crescendo of the Psalter, calling for praise to God in every circumstance, using every instrument and breath. It's a vibrant celebration of divine glory and power. In contrast, Jeremiah 30:1-11a presents a more somber theme of restoration and hope amidst adversity. It speaks of God's promise to bring healing and liberation to His people, assuring them of a future where they are safe and cherished. Lastly, 1 John 3:10-16 shifts the focus to the defining characteristics of God’s children, emphasizing the profound necessity of love. It challenges believers to show their faith through sacrificial love, reminiscent of Christ's love for humanity. Together, these passages offer a rich tapestry of praise, promise, and practical discipleship, each underlining key elements of the Christian faith: the joy of worship, the hope in God's redemptive plan, and the call to embody love in action.
Psalm 150, the final chapter in the Book of Psalms, serves as an exuberant conclusion to this ancient collection of religious poetry. Revered in Jewish, Christian, and other religious traditions, this psalm is a vibrant call to praise God, known in Hebrew as "Hallelujah". It stands out for its emphatic and repetitive encouragement of worship through music and dance. Unlike other psalms that often include pleas, laments, or thanksgiving, Psalm 150 focuses solely on praising the Lord, emphasizing the use of various musical instruments. Set in the context of the sanctuary, or "his mighty firmament", it invites everything that breathes to join in this universal chorus of praise, thus encapsulating the spirit of joy and adoration that characterizes much of the Psalms.1 Praise the LORD!
Praise God in his sanctuary;
praise him in his mighty firmament!
Praise him for his mighty deeds;
praise him according to his surpassing greatness!
3 Praise him with trumpet sound;
praise him with lute and harp!
4 Praise him with tambourine and dance;
praise him with strings and pipe!
5 Praise him with clanging cymbals;
praise him with loud clashing cymbals!
6 Let everything that breathes praise the LORD!
Praise the LORD!
Expository Commentary
Verse 1: This verse opens with a universal call to praise God, referred to as "the Lord". The "sanctuary" implies a sacred space, possibly the Temple in Jerusalem, symbolizing God's presence among his people. The "mighty firmament" refers to the heavens, expanding this call to praise beyond earthly confines, indicating that God's glory fills the entire universe.
Verse 2: The psalmist encourages praise for God's "mighty deeds" and "surpassing greatness". This encompasses both God's acts in history, like creation and deliverance, and his incomparable nature. It suggests that God's deeds and character are reasons enough for adoration.
Verses 3-5: These verses emphasize the use of diverse musical instruments in worship: trumpet, lute, harp, tambourine, dance, strings, pipe, and cymbals. Each instrument mentioned adds a different texture to the symphony of praise. The inclusion of dance indicates that worship involves the whole body, not just the voice. The progression from softer to louder instruments (culminating in "loud clashing cymbals") mirrors the escalating intensity of the praise.
Verse 6: The final verse extends the call to praise to "everything that breathes", signifying all living creatures. This universal invitation underscores the belief that every living being is capable of recognizing and praising the Creator. The repetition of "Praise the Lord!" frames the entire psalm as a powerful and all-encompassing doxology.
In summary, Psalm 150 serves as a grand finale to the Book of Psalms. It not only calls for praising God in a specific sacred space but expands this praise to the cosmos, encompassing all creation. The use of a wide array of musical instruments and the inclusive call for every living being to join in this praise underscores the psalm's theme of universal and exuberant worship.
Jeremiah 30:1-11a presents a pivotal moment in the book of Jeremiah, where God communicates a profound message through the prophet. In these verses, the Lord addresses Jeremiah, instructing him to write in a book all the words that He has spoken to him. This section marks a transition from prophecies of judgment to promises of restoration and hope for Israel and Judah. Despite the grim experiences of exile and suffering, God reassures His people of a future return to their land, a renewal of their fortunes, and a reestablishment of their covenant relationship with Him. These passages are characterized by a deep sense of compassion and reassurance, highlighting God's unchanging commitment to His people and His plans to restore them, not only physically but spiritually. The text poignantly illustrates the dynamic interplay of divine justice and mercy, showcasing God's unwavering love and faithfulness even in the midst of discipline and correction.30 1 The word that came to Jeremiah from the LORD: 2 Thus says the LORD, the God of Israel: Write in a book all the words that I have spoken to you. 3 For the days are surely coming, says the LORD, when I will restore the fortunes of my people, Israel and Judah, says the LORD, and I will bring them back to the land that I gave to their ancestors and they shall take possession of it.
4 These are the words that the LORD spoke concerning Israel and Judah:
5 Thus says the LORD:
We have heard a cry of panic,
of terror, and no peace.
6 Ask now, and see,
can a man bear a child?
Why then do I see every man
with his hands on his loins like a woman in labor?
Why has every face turned pale?
7 Alas! that day is so great
there is none like it;
it is a time of distress for Jacob;
yet he shall be rescued from it.
8 On that day, says the LORD of hosts, I will break the yoke from off his neck, and I will burst his bonds, and strangers shall no more make a servant of him. 9 But they shall serve the LORD their God and David their king, whom I will raise up for them.
10 But as for you, have no fear, my servant Jacob, says the LORD,
and do not be dismayed, O Israel;
for I am going to save you from far away,
and your offspring from the land of their captivity.
Jacob shall return and have quiet and ease,
and no one shall make him afraid.
11a For I am with you, says the LORD, to save you;
I will make an end of all the nations
among which I scattered you,
but of you I will not make an end.
Expository Commentary
Verses 1-2: These opening verses set the stage. God speaks directly to Jeremiah, commanding him to write down all the words He has spoken to him. This instruction underscores the importance of preserving God's message for future generations and highlights the written word as a vital tool in the transmission of divine revelation.
Verse 3: Here, God promises the return of the people of Israel and Judah to the land He gave their ancestors. This verse points to the restoration after the Babylonian exile, reflecting a pivotal theme in Jeremiah's prophecies: God's faithfulness in restoring His people even after judgment.
Verses 4-5: These verses describe the fear and trembling of Israel and Judah, which is associated with their suffering and the judgment they have endured. The imagery of fear and pain, like that of a woman in childbirth, is potent, symbolizing the intense agony and distress experienced by the nations.
Verses 6-7: The phrase "that day" often refers to a significant, future event in prophetic literature. Here, it denotes a time of unparalleled trouble for Jacob (representing Israel), yet with a promise of rescue. This prophecy can be seen as dual: referring both to the imminent deliverance from Babylonian captivity and a future eschatological salvation.
Verses 8-9: God promises to break the yoke of foreign oppressors, freeing Israel from subjugation. The reference to serving the Lord their God and David their king suggests a return to the Davidic lineage, which Christians often interpret as a messianic prophecy pointing to Jesus Christ, the descendant of David.
Verses 10-11a: These verses offer comfort and assurance to Israel and Jacob. God assures them not to fear, for He is with them, and will save them from distant places where they have been scattered. Despite the necessary discipline, God's ultimate intent is not to destroy but to restore and heal. His commitment to His covenant with Abraham, Isaac, and Jacob stands, even in the face of Israel's unfaithfulness.
This passage in Jeremiah is a powerful blend of promise and prophecy, offering a message of hope and redemption. It serves as a reminder of God's unending love and faithfulness, and His sovereignty in guiding the course of history for the ultimate good of His people.
In 1 John 3:10-16, we encounter a profound exposition on the nature of Christian love and identity. This passage serves as a critical pivot in the First Epistle of John, delineating a clear contrast between the children of God and the children of the devil. The emphasis is on the defining characteristic of Christian life: love, as exemplified by Jesus Christ. The apostle John articulates that true righteousness is not merely in adherence to law or doctrine but is profoundly manifested in the love shown towards one another. This love is not abstract or theoretical; it is practical and sacrificial, mirroring the ultimate love displayed in Jesus' laying down his life for us. Herein, believers are called to emulate this selfless love, setting aside personal interests for the well-being of others, thus revealing their true identity as children of God.3 10 The children of God and the children of the devil are revealed in this way: all who do not do what is right are not from God, nor are those who do not love their brothers and sisters.
11 For this is the message you have heard from the beginning, that we should love one another. 12 We must not be like Cain who was from the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous. 13 Do not be astonished, brothers and sisters, that the world hates you. 14 We know that we have passed from death to life because we love one another. Whoever does not love abides in death. 15 All who hate a brother or sister are murderers, and you know that murderers do not have eternal life abiding in them. 16 We know love by this, that he laid down his life for us—and we ought to lay down our lives for one another.
Expository Commentary
Verse 10: This verse sets the stage by drawing a stark contrast between the children of God and the children of the devil. It introduces a binary moral universe: those who do what is right, exemplifying love for others, are aligned with God, while those who do the opposite reveal an alignment with the devil. The verse challenges readers to self-reflect on their actions and attitudes towards others, underscoring that actions reveal one’s true spiritual affiliation.
Verse 11: Here, John reiterates the foundational Christian message of love, which is not a new teaching but one that has been central from the beginning of the Christian faith. This verse emphasizes the continuity and consistency of the Christian message, reminding believers that love is not just a part of their faith, but its very core.
Verse 12: The reference to Cain and Abel serves as a stark example of the failure to love. Cain's actions are attributed to his alignment with evil, contrasting with Abel's righteousness. This serves as a warning against envy and malice towards those who are righteous, emphasizing that such feelings can lead to destructive actions.
Verse 13: This verse acknowledges the reality of Christian experience in the world. It suggests that hatred from the world is not unexpected, as the world often rejects the values and principles of Christian love and righteousness. This serves as a comfort and a call for resilience for believers facing opposition.
Verse 14: John presents love as the definitive evidence of a believer's transition from spiritual death to life. This transition is not just a future hope but a present reality evidenced by love for others. The converse is also true: a lack of love signifies remaining in a state of spiritual death.
Verse 15: This verse dramatically intensifies the ethical implications of hate, equating it with murder. The strong language underscores the severity of hatred in the Christian moral framework. It also implies that eternal life – a core promise of Christianity – is incompatible with a heart filled with hatred.
Verse 16: The final verse culminates in the ultimate example of love: Jesus Christ sacrificing his life for humanity. It sets a high standard for believers, calling them to be willing to sacrifice greatly for one another. This self-sacrificial love is the hallmark of true Christian living and is what differentiates it from mere philosophical or ethical systems.
This passage from 1 John serves as a powerful call to Christians to examine their lives through the lens of love, challenging them to embody the self-sacrificial love of Christ in their relationships with others.
Optional parts of the readings are set off in [square brackets.]
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT. The biblical commentaries provided here are intended for educational and spiritual enrichment purposes only. The interpretations and insights offered are based on the authors' understanding and perspective of the Bible, which may be influenced by their theological training, denominational background, and personal beliefs.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT. The biblical commentaries provided here are intended for educational and spiritual enrichment purposes only. The interpretations and insights offered are based on the authors' understanding and perspective of the Bible, which may be influenced by their theological training, denominational background, and personal beliefs.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
