The Daily Lectionary with Commentary for Saturday, March 30, 2024: Holy Saturday

 

The Daily Lectionary
With Expository Commentary by Kenny Sallee, ThM
Saturday, March 30, 2024
Holy Saturday

Embracing Hope in the Midst of Desolation

Job 14:1-14; Psalm 31:1-4, 15-16;

1 Peter 4:1-8; Matthew 27:57-66
(Revised Common Lectionary Year B)
(Three Days—Easter)

Introduction

On Holy Saturday, we find ourselves in a solemn interlude, suspended between the profound grief of Good Friday and the radiant joy of Easter Sunday. This day invites us to reflect deeply on the themes of mortality, waiting, and hope in the midst of despair, as presented in the poignant scriptures of Job 14:1-14, Psalm 31:1-4, 15-16, 1 Peter 4:1-8, and Matthew 27:57-66. Job’s lamentation poignantly echoes the human condition, starkly reminding us of our fleeting existence and the inevitability of death. The Psalmist’s plea for deliverance and expression of trust in God amidst tribulation offers a powerful template for our own prayers in times of distress. In 1 Peter, we are called to embrace a life of righteousness, armed with the mindset of Christ, as we navigate the trials of this world. Lastly, the Gospel of Matthew presents the somber account of Jesus’ burial, a narrative that encapsulates the depth of despair felt by His followers, yet subtly sows seeds of hope for the resurrection. In these scriptures, we find a profound invitation to meditate on the mystery of suffering and the unwavering promise of God’s salvation, as we await the dawn of Easter with hopeful hearts.

Job 14:1-14
Hope for a Tree

Job 14:1-14 presents a profound reflection on the human condition, as expressed by Job in his dialogue with God. These verses delve into the themes of life's transitory nature and the inevitability of death, encapsulating the existential struggle of man in the face of his mortality. Job, in his lament, questions the meaning and purpose of life, acknowledging the brevity and hardships that define human existence. He speaks metaphorically of life as a fleeting shadow and a flower that blooms only to wither, emphasizing the ephemeral quality of human life. In this passage, Job also confronts the reality of death and the afterlife, pondering the possibility of life beyond death and seeking hope in the midst of his despair. His poignant questioning reflects the universal quest for understanding and meaning in the face of suffering and the unknown.

14 1 “A mortal, born of woman, few of days and full of trouble,
2        comes up like a flower and withers,
        flees like a shadow and does not last.
3     Do you fix your eyes on such a one?
        Do you bring me into judgment with you?
4    Who can bring a clean thing out of an unclean?
        No one can.
5    Since their days are determined,
        and the number of their months is known to you,
        and you have appointed the bounds that they cannot pass,
6    look away from them, and desist,
        that they may enjoy, like laborers, their days.

7    “For there is hope for a tree,
        if it is cut down, that it will sprout again,
        and that its shoots will not cease.
8    Though its root grows old in the earth,
        and its stump dies in the ground,
9    yet at the scent of water it will bud
        and put forth branches like a young plant.
10  But mortals die, and are laid low;
        humans expire, and where are they?
11  As waters fail from a lake,
        and a river wastes away and dries up,
12  so mortals lie down and do not rise again;
        until the heavens are no more, they will not awake
        or be roused out of their sleep.
13  O that you would hide me in Sheol,
        that you would conceal me until your wrath is past,
        that you would appoint me a set time, and remember me!
14  If mortals die, will they live again?
        All the days of my service I would wait
        until my release should come.

Expository Commentary

Verse 1: This verse sets the tone for the passage, highlighting the transient and troubled nature of human life. Being born of a woman is a universal human experience, emphasizing our shared vulnerability and mortality.

Verse 2: Here, Job uses two metaphors to describe the brevity of life. A flower, which blooms beautifully but briefly, and a shadow, which is ephemeral and has no substance. This imagery reflects the fleeting and insubstantial nature of human existence.

Verse 3: Job questions why God, in His omnipotence, would scrutinize such frail beings so closely. This verse expresses Job's perplexity at the idea of God judging humans, who are so transient and full of trouble.

Verse 4: Job acknowledges the inherent imperfection of humanity. The rhetorical question underscores the impossibility of human beings achieving purity or perfection on their own.

Verse 5: This verse speaks to the idea of predestination and the limits set on human life by God. Job recognizes that human life has a predetermined duration that cannot be extended.

Verse 6: Job implores God to grant humans respite from divine scrutiny and judgment, suggesting that like laborers, people should be allowed to enjoy the days of their lives without the burden of divine examination.

Verse 7: Job compares humans to trees, noting that even a tree has more hope than a human, as it can regrow after being cut down.

Verse 8-9:* Continuing the tree metaphor, these verses express hope in renewal and rebirth. Despite seeming dead, a tree can revive and flourish with just a hint of water.

Verse 10: Here, Job contrasts the potential regeneration of a tree with the finality of human death. He emphasizes the absolute end that death represents for humans.

Verse 11-12: These verses draw an analogy between the drying up of water bodies and human death. Just as water evaporates never to return, humans, once dead, do not wake up. The phrase "until the heavens are no more" suggests an eternal finality.

Verse 13: Job expresses a wish for God to hide him in the realm of the dead (Sheol), away from suffering and divine anger, until a time when he might be remembered or redeemed by God.

Verse 14: Concluding the passage, Job wonders about the possibility of life after death. He expresses a willingness to endure waiting, in service, for the hope of eventual renewal or release, symbolizing a glimmer of hope amidst despair.

This passage is a deep exploration of the human condition, touching on themes of mortality, judgment, hope, and the possibility of life beyond death. Job's reflections encapsulate the existential questions that have puzzled humanity across ages.

Psalm 31:1-4, 15-16
Take Me Out of the Net

Psalm 31:1-4, 15-16 is a deeply moving and profound passage that speaks to the heart of human vulnerability and divine protection. In these verses, the psalmist David expresses his unwavering trust in God as a refuge and fortress in times of distress. The passage is a heartfelt prayer for deliverance from enemies and a plea for God's merciful intervention. David's faith is evident as he commits his spirit into God's hands, symbolizing a total reliance on divine providence. These verses not only reflect David's personal struggles and faith journey but also offer a timeless message of hope and trust in God's unfailing love and protection for all who seek refuge in Him.

1    In you, O LORD, I seek refuge;
        do not let me ever be put to shame;
        in your righteousness deliver me.
2    Incline your ear to me;
        rescue me speedily.
    Be a rock of refuge for me,
        a strong fortress to save me.

3    You are indeed my rock and my fortress;
        for your name’s sake lead me and guide me,
4    take me out of the net that is hidden for me,
        for you are my refuge.

15  My times are in your hand;
        deliver me from the hand of my enemies and persecutors.
16  Let your face shine upon your servant;
        save me in your steadfast love.

Expository Commentary

Verse 1:* This verse sets the tone for the entire passage, highlighting the psalmist's (David’s) absolute reliance on God as a refuge. Seeking refuge in the Lord is an act of trust, implying that God is a protector who shields His faithful from harm or disgrace. The plea to not be put to shame indicates a fear of being abandoned or overpowered by adversaries. David appeals to God's righteousness, acknowledging that God's actions are always just and righteous.

Verse 2: David implores God to listen to his plea and act quickly. The imagery of God as a "rock of refuge" and a "strong fortress" evokes a sense of strength, stability, and safety, emphasizing God’s ability to protect and save. This metaphor underscores the solidity and permanence of God’s protection, contrasting the transient and often perilous nature of human circumstances.

Verse 3: Here, David reaffirms his faith in God as his rock and fortress. He asks for guidance not just for his own benefit but for the sake of God's name. This reflects a desire for his life and deliverance to bring glory to God. It suggests that David’s trust in God is not merely for personal salvation but also for the manifestation of God's glory and righteousness.

Verse 4: David likens his situation to being trapped in a hidden net, a metaphor for the plots or dangers laid by his enemies. He acknowledges that only God can extricate him from these perils. The phrase "for you are my refuge" is a declaration of trust, signifying that God is the ultimate source of safety.

erses 15-16: In verse 15, David recognizes that his life and destiny are under God's sovereign control (“my times are in your hand”). This is an expression of surrender to God's will and timing. He seeks deliverance from his enemies, acknowledging that his safety lies in God's power. In verse 16, David seeks God's favor, asking for His face to shine upon him, a biblical expression for God’s approval and blessing. The plea to be saved in God’s "steadfast love" highlights the enduring and unchanging nature of God’s love, a cornerstone of David's faith and hope.

Throughout these verses, David’s expressions of trust in God amid danger and distress not only provide a personal testament to his faith but also serve as an enduring source of comfort and inspiration for believers facing their own trials and tribulations.

1 Peter 4:1-8
The Gospel Proclaimed Even to the Dead

1 Peter 4:1-8 offers a profound reflection on the Christian life, emphasizing the importance of embracing a Christ-like attitude in suffering, living righteously, and fostering deep love and hospitality. This passage, attributed to Peter the Apostle, encourages believers to arm themselves with the same mindset as Christ, who suffered in the flesh, as a pathway to ceasing from sin and living for the will of God. It contrasts the past life of licentiousness, lust, and drunkenness with the present call to prayerful vigilance and fervent love for one another. The text culminates in the powerful assertion that "love covers a multitude of sins," highlighting the transformative and redemptive power of love in the Christian community. This segment of the epistle is a stirring call to holiness, urging believers to look beyond their past and embrace a life of righteousness, prayer, and brotherly love in anticipation of Christ's return.

4 1 Since therefore Christ suffered in the flesh, arm yourselves also with the same intention (for whoever has suffered in the flesh has finished with sin), 2 so as to live for the rest of your earthly life no longer by human desires but by the will of God. 3 You have already spent enough time in doing what the Gentiles like to do, living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry. 4 They are surprised that you no longer join them in the same excesses of dissipation, and so they blaspheme. 5 But they will have to give an accounting to him who stands ready to judge the living and the dead. 6 For this is the reason the gospel was proclaimed even to the dead, so that, though they had been judged in the flesh as everyone is judged, they might live in the spirit as God does.

7 The end of all things is near; therefore be serious and discipline yourselves for the sake of your prayers. 8 Above all, maintain constant love for one another, for love covers a multitude of sins.

Expository Commentary

Verse 1: This verse draws a parallel between the believer's experience and Christ's suffering. The phrase "arm yourselves" is a metaphor suggesting preparation and strength in the face of trials. It implies that suffering, like that endured by Christ, can be a means to overcome sin, encouraging believers to adopt a Christ-like attitude in their struggles.

Verse 2: This verse emphasizes the transformation expected in a Christian's life. The contrast between 'human desires' and 'the will of God' highlights the shift from a self-centered life to one focused on divine purpose. It suggests that the time after conversion should be distinctly different, dedicated to God's will rather than personal desires.

Verse 3: Peter reminds his audience of their past life, characterized by behaviors typical of non-believers ('Gentiles' in this context). The list of vices—licentiousness, passions, etc.—serves as a stark reminder of a life that believers are called to leave behind. It's a call to recognize their past and to understand the stark contrast between their former and current ways of life.

Verse 4: This verse reflects the social challenges faced by early Christians. The change in their lifestyle, marked by abstaining from former practices, often led to surprise and ridicule from their non-Christian peers. The term 'blaspheme' here indicates strong opposition or derision from those who do not understand the transformation in the believers' lives.

Verse 5: Here, Peter introduces the theme of divine judgment. This serves both as a warning to non-believers and a source of comfort to believers, affirming that God will ultimately judge all actions and attitudes, both of the living and the dead.

Verse 6: This verse can be challenging to interpret. The reference to the 'dead' here is often understood as those who are spiritually dead or those who have died before Christ's resurrection. The core message is the universal scope of the Gospel: it offers a way to transcend earthly judgment and live spiritually, aligning with God's eternal nature.

Verse 7: Peter speaks to the imminent expectation of Christ's return, urging believers to live in a state of readiness. Being 'serious' and 'disciplined' particularly in prayer, is emphasized as essential for maintaining a strong spiritual life in anticipation of the end times.

Verse 8: This verse underscores the paramount importance of love within the Christian community. The phrase 'love covers a multitude of sins' suggests that love is redemptive and forgiving, an essential quality for sustaining Christian fellowship. It serves as a summation of the ethical and relational standards expected of believers.

In conclusion, 1 Peter 4:1-8 is a compact yet rich passage that blends theological depth with practical advice. It addresses the transformation expected in a believer's life, the social implications of following Christ, the reality of divine judgment, and the centrality of love in the Christian experience.

Matthew 27:57-66
The Burial of Jesus

Matthew 27:57-66 presents the solemn and poignant events following the crucifixion of Jesus Christ. This passage opens in the late afternoon of Good Friday, introducing Joseph of Arimathea, a respected member of the council, who bravely approaches Pontius Pilate to request Jesus' body for burial. The scripture vividly describes Joseph's reverent handling of Jesus' body, wrapping it in a clean linen cloth and placing it in his own new tomb, which had been hewn out of rock. The narrative then shifts to the next day, the day after Preparation Day, where the chief priests and Pharisees, recalling Jesus' prophecy of rising after three days, petition Pilate to secure the tomb. Pilate agrees, leading to the sealing of the tomb and the setting of a guard, in an attempt to prevent Jesus' disciples from stealing the body and falsely claiming his resurrection. This passage encapsulates themes of faith, devotion, and the foreboding tension surrounding Jesus' prophesied resurrection.

27 57 When it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be given to him. 59 So Joseph took the body and wrapped it in a clean linen cloth 60 and laid it in his own new tomb, which he had hewn in the rock. He then rolled a great stone to the door of the tomb and went away. 61 Mary Magdalene and the other Mary were there, sitting opposite the tomb.

62 The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63 and said, “Sir, we remember what that impostor said while he was still alive, ‘After three days I will rise again.’ 64 Therefore command the tomb to be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, ‘He has been raised from the dead,’ and the last deception would be worse than the first.” 65 Pilate said to them, “You have a guard of soldiers; go, make it as secure as you can.” 66 So they went with the guard and made the tomb secure by sealing the stone.

Expository Commentary

Verses 57-58 — The Request for Jesus' Body: These verses introduce Joseph of Arimathea, a wealthy and respected member of the Jewish council. His role is significant as he is a disciple of Jesus, albeit secretly due to fear of persecution. Joseph's approach to Pilate to request Jesus' body demonstrates his courage and devotion. It's noteworthy that Pilate grants this request, which was not a common practice for those crucified, especially for someone accused of treason against Rome.

Verses 59-60 — Jesus' Burial: Joseph takes the body, wraps it in a clean linen cloth, and lays it in his own new tomb, which he had hewn in the rock. The act of placing Jesus in a new tomb fulfills the prophecy from Isaiah 53:9 about the Messiah being with the rich in his death. The care taken in Jesus' burial contrasts the brutality of his death, symbolizing dignity and respect in the midst of tragedy.

Verse 61 — Mary Magdalene and the Other Mary: The presence of Mary Magdalene and the other Mary (possibly the mother of James and Joses) sitting opposite the tomb is significant. Their witness to both the crucifixion and the burial provides important testimony to the events, ensuring continuity and veracity in the resurrection narrative that follows.

Verses 62-64 — The Request to Secure the Tomb: The next day, the chief priests and Pharisees go to Pilate, showing their continued concern about Jesus' influence even after his death. They recall Jesus' prophecy about rising after three days and request the tomb be secured. This is ironic, as Jesus' enemies remember his prophecy while his disciples seem to have forgotten it.

Verses 65-66 — Securing the Tomb: Pilate's response, "You have a guard of soldiers; go, make it as secure as you can," can be interpreted as indifferent, yet permitting. The sealing of the tomb and setting of a guard are attempts to prevent any tampering with the body. Interestingly, these actions inadvertently set the stage for validating the miraculous nature of the resurrection, as the security measures make any deception by the disciples implausible.

Overall, Matthew 27:57-66 lays the groundwork for the resurrection narrative. It shows the fulfillment of prophecy, the devotion of Jesus' followers, and the efforts of the authorities to counteract Jesus' influence, which ultimately serve to reinforce the miracle of the resurrection. This passage is a critical juncture in the Gospel, bridging the sorrow of the crucifixion with the hope of resurrection.

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 Daily Lectionary with Commentary for Friday, March 29, 2024: Good Friday

 

The Daily Lectionary
With Expository Commentary by Kenny Sallee, ThM
Friday, March 29, 2024
Good Friday

The Passion of the Christ

Isaiah 52:13—53:12; Psalm 22;
Hebrews 10:16-25; John 18:1—19:42
(Revised Common Lectionary Year B)
(Three Days—Easter)

Introduction

As we delve into the profound narratives of Isaiah 52:13—53:12, Psalm 22, Hebrews 10:16-25, 5:7-9, and John 18:1—19:42, we are invited into a poignant journey of suffering, sacrifice, and ultimate redemption. These scriptures, especially pertinent on Good Friday, collectively paint a vivid picture of the Passion of Christ. Isaiah's prophecy foreshadows a suffering servant, an embodiment of profound grief and divine purpose. Psalm 22 echoes a piercing cry of abandonment, mirroring the depths of Jesus' anguish on the cross. The letter to the Hebrews provides a theological interpretation of Jesus' sufferings, portraying Him as the High Priest who offers Himself as the perfect sacrifice for our sins. Finally, the Gospel of John narrates the harrowing events of Jesus' betrayal, trial, crucifixion, and death, unfolding the fulfillment of ancient prophecies and the manifestation of God’s unfathomable love for humanity. In these texts, the mystery of the cross is revealed, inviting believers to contemplate the magnitude of Jesus' sacrifice and the transformative power of His love and mercy.

Isaiah 52:13—53:12
The Suffering Servant

Isaiah 52:13—53:12 presents one of the most profound and prophetic passages in the Old Testament, often referred to as the Fourth Servant Song. This segment, deeply rich in imagery and emotion, portrays a "suffering servant" who, despite being despised and rejected, bears the sorrows and infirmities of others. The passage is notable for its poignant depiction of suffering and redemption, leading many Christian theologians to see it as a prefiguration of Jesus Christ. Through a blend of poetic beauty and stark realism, these verses convey a message of hope and salvation, emphasizing the transformative power of suffering endured for the sake of others. This text has been a cornerstone for theological reflection and has deeply influenced Christian understanding of suffering and redemption.

52 13 See, my servant shall prosper;
        he shall be exalted and lifted up,
        and shall be very high.
14  Just as there were many who were astonished at him
        —so marred was his appearance, beyond human semblance,
        and his form beyond that of mortals—
15  so he shall startle many nations;
        kings shall shut their mouths because of him;
    for that which had not been told them they shall see,
        and that which they had not heard they shall contemplate.
53 1 Who has believed what we have heard?
        And to whom has the arm of the LORD been revealed?
2    For he grew up before him like a young plant,
        and like a root out of dry ground;
    he had no form or majesty that we should look at him,
        nothing in his appearance that we should desire him.
3    He was despised and rejected by others;
        a man of suffering and acquainted with infirmity;
    and as one from whom others hide their faces
        he was despised, and we held him of no account.

4    Surely he has borne our infirmities
        and carried our diseases;
    yet we accounted him stricken,
        struck down by God, and afflicted.
5    But he was wounded for our transgressions,
        crushed for our iniquities;
    upon him was the punishment that made us whole,
        and by his bruises we are healed.
6    All we like sheep have gone astray;
        we have all turned to our own way,
    and the Lord has laid on him
        the iniquity of us all.

7    He was oppressed, and he was afflicted,
        yet he did not open his mouth;
    like a lamb that is led to the slaughter,
        and like a sheep that before its shearers is silent,
        so he did not open his mouth.
8    By a perversion of justice he was taken away.
        Who could have imagined his future?
    For he was cut off from the land of the living,
        stricken for the transgression of my people.
9    They made his grave with the wicked
        and his tomb with the rich,
    although he had done no violence,
        and there was no deceit in his mouth.

10  Yet it was the will of the LORD to crush him with pain.
    When you make his life an offering for sin,
        he shall see his offspring, and shall prolong his days;
    through him the will of the LORD shall prosper.
11      Out of his anguish he shall see light;
    he shall find satisfaction through his knowledge.
        The righteous one, my servant, shall make many righteous,
        and he shall bear their iniquities.
12  Therefore I will allot him a portion with the great,
        and he shall divide the spoil with the strong;
    because he poured out himself to death,
        and was numbered with the transgressors;
    yet he bore the sin of many,
        and made intercession for the transgressors.

Expository Commentary

Verse 52:13: The servant is exalted and lifted up, which signifies both suffering and glorification. This dual meaning sets the tone for the paradoxical nature of the servant’s role.

Verse 52:14: The servant's appearance is marred more than any man, indicating extreme suffering. This could be seen as a prefiguration of Christ's disfigurement during his Passion.

Verse 52:15: The servant will "startle" many nations, suggesting a widespread impact and a reversal of expectations. The sprinkling of nations might hint at ritual purification, possibly alluding to the salvific nature of the servant's suffering.

Verse 53:1: Questions the belief in the report of the servant's role and mission, possibly reflecting Israel's incredulity.

Verse 53:2: Describes the servant as a tender shoot, an image of vulnerability and humble beginnings. There's an absence of majesty or beauty, emphasizing the servant’s ordinary and unassuming nature.

Verse 53:3: The servant is despised and rejected, a man of sorrows. This is often seen as a clear foreshadowing of Christ’s rejection and suffering.

Verses 53:4-5: Portrays the servant as taking on the suffering of others—"borne our infirmities," "wounded for our transgressions." This vicarious suffering is central to Christian interpretations of the text as relating to Jesus' sacrifice for humanity's sins.

Verse 53:6: The metaphor of sheep going astray represents human sin, and the servant is depicted as bearing the iniquity of all.

Verse 53:7: The servant is oppressed and afflicted, yet does not resist or speak out. This is often likened to Jesus' silence before his accusers.

Verses 53:8-9: Describes the unjust treatment and death of the servant, and his burial with the wicked and the rich, which Christians often connect with Jesus' crucifixion and burial.

Verse 53:10: Introduces the idea that the servant's suffering is part of God's will, leading to an offspring and long life. This can be interpreted as the servant's vindication and the establishment of a spiritual legacy.

Verses 53:11-12: Concludes with the promise of the servant’s knowledge leading to righteousness for many and the servant bearing their iniquities, suggesting a victorious outcome through suffering.

This passage, while rooted in its original Jewish context, has been embraced in Christian theology as a powerful prophecy of Jesus Christ's mission. Its themes of suffering, redemption, and vicarious atonement resonate profoundly with Christian beliefs about the purpose and meaning of Christ's life and death.

Psalm 22
Why Have You Forsaken Me?

Psalm 22 is a deeply emotional and profound text that resonates with themes of anguish, abandonment, and ultimately, trust in God. Traditionally attributed to King David, this psalm vividly portrays the despair of a person who feels forsaken by God, yet it also reflects a steadfast faith in divine deliverance. The opening line, "My God, my God, why have you forsaken me?" is famously echoed by Jesus Christ on the cross, according to the New Testament, thus connecting the psalm's expression of suffering to the Christian understanding of Jesus' passion and sacrifice. As the psalm progresses, it shifts from despair to a hopeful anticipation of God’s salvation, making it a powerful representation of the journey from suffering to redemption.

1    My God, my God, why have you forsaken me?
        Why are you so far from helping me,

        from the words of my groaning?
2    O my God, I cry by day, but you do not answer;
        and by night, but find no rest.

3    Yet you are holy,
        enthroned on the praises of Israel.
4    In you our ancestors trusted;
        they trusted, and you delivered them.
5    To you they cried, and were saved;
        in you they trusted, and were not put to shame.

6    But I am a worm, and not human;
        scorned by others, and despised by the people.
7    All who see me mock at me;
        they make mouths at me, they shake their heads;
8    “Commit your cause to the LORD; let him deliver—
        let him rescue the one in whom he delights!”

9    Yet it was you who took me from the womb;
        you kept me safe on my mother’s breast.
10  On you I was cast from my birth,
        and since my mother bore me you have been my God.
11  Do not be far from me,
        for trouble is near
        and there is no one to help.

12  Many bulls encircle me,
        strong bulls of Bashan surround me;
13  they open wide their mouths at me,
        like a ravening and roaring lion.

14    I am poured out like water,
        and all my bones are out of joint;
    my heart is like wax;
        it is melted within my breast;
15    my mouth is dried up like a potsherd,
        and my tongue sticks to my jaws;
        you lay me in the dust of death.

16    For dogs are all around me;
        a company of evildoers encircles me.
     My hands and feet have shriveled;
17    I can count all my bones.
    They stare and gloat over me;
18    they divide my clothes among themselves,
        and for my clothing they cast lots.

19    But you, O LORD, do not be far away!
        O my help, come quickly to my aid!
20    Deliver my soul from the sword,
        my life from the power of the dog!
21        Save me from the mouth of the lion!

      From the horns of the wild oxen you have rescued me.
22    I will tell of your name to my brothers and sisters;
        in the midst of the congregation I will praise you:
23    You who fear the LORD, praise him!
        All you offspring of Jacob, glorify him;
        stand in awe of him, all you offspring of Israel!
24    For he did not despise or abhor
        the affliction of the afflicted;
    he did not hide his face from me,
        but heard when I cried to him.

25    From you comes my praise in the great congregation;
        my vows I will pay before those who fear him.
26    The poor shall eat and be satisfied;
        those who seek him shall praise the LORD.
        May your hearts live forever!

27    All the ends of the earth shall remember
        and turn to the LORD;
    and all the families of the nations
        shall worship before him.
28    For dominion belongs to the LORD,
        and he rules over the nations.

29    To him, indeed, shall all who sleep in the earth bow down;
        before him shall bow all who go down to the dust,
        and I shall live for him.
30    Posterity will serve him;
        future generations will be told about the LORD,
31    and proclaim his deliverance to a people yet unborn,
        saying that he has done it.

Expository Commentary

Verses 1-2 — Cry of Desolation: The Psalm opens with a poignant expression of abandonment: "My God, my God, why have you forsaken me?" This cry reflects a sense of deep despair and feeling of being forsaken by God. Despite this, the psalmist continues to call out to God, illustrating a persistent faith amidst suffering.

Verses 3-5 — Recollection of God's Faithfulness: Here, the tone shifts as the psalmist recalls the faithfulness of God to Israel's ancestors. They trusted in God and were delivered, contrasting with the psalmist's current sense of abandonment. This section highlights the struggle of faith in times of personal crisis, despite knowing God's historical faithfulness.

Verses 6-8 — Lament and Mockery: The psalmist describes himself as a "worm, and not human," scorned and despised by others. The mocking of his faith in God by others ("He trusted in the Lord; let him deliver him") adds to his anguish, reflecting the added pain of societal rejection.

Verses 9-11 — Trust from Birth: These verses express a deep personal relationship with God, dating from birth. This intimate bond underscores the psalmist's confusion and pain over feeling abandoned by the God who has been his constant since infancy.

Verses 12-18 — Graphic Description of Suffering: The psalmist graphically describes his physical and emotional state, using metaphors like being surrounded by bulls or lions. The vivid imagery of pierced hands and feet, and the casting of lots for his clothing, is later interpreted by Christians as a prophecy of Christ's crucifixion.

Verses 19-21 — Plea for Deliverance: A direct plea to God for deliverance from suffering and torment. The urgency and intensity of this appeal underscore the psalmist's desperate state and unwavering hope in God's ability to save.

Verses 22-26 — Praise and Vow of Worship: The tone shifts markedly as the psalmist, anticipating deliverance, vows to praise God in the congregation. This vow to worship and testify to God's deliverance reflects a strong conviction in God's saving power, even in the midst of suffering.

Verses 27-31 — Universal Praise and Future Hope: The Psalm concludes with a vision of universal worship and a prophecy of the Lord's dominion. This section expands the scope of the Psalm from personal suffering to a global and future perspective, emphasizing God's ultimate sovereignty and the promise of righteousness and justice.

Psalm 22 is a profound blend of lament, trust, and hope. It begins with a personal and intense cry of abandonment, moves through a painful description of suffering and mockery, but transitions into a confident declaration of God's deliverance and ends with a prophetic vision of universal praise. This Psalm is significant in both Jewish and Christian traditions, with its opening lines particularly resonating in the Christian narrative of Jesus' crucifixion.

Hebrews 10:16-25
The Way to God is Opened

Hebrews 10:16-25 offers a profound exploration of the transformative power of Christ's sacrifice and the new covenant it establishes. This passage, building on the themes of forgiveness and inner renewal, quotes the Old Testament to emphasize the radical change in the relationship between God and humanity through Jesus. It highlights the internalization of God's laws in believers' hearts and minds, replacing the old system of repeated sacrifices. The section further encourages Christians to hold fast to their faith, considering the assured hope brought by Jesus. It exhorts believers to spur one another towards love and good deeds, emphasizing the importance of community and the assembling together, especially as the Day of the Lord approaches. This passage, rich in theological depth, calls for a deeper understanding of faith, hope, and love in the Christian journey.

10 16 “This is the covenant that I will make with them
        after those days, says the Lord:
    I will put my laws in their hearts,
        and I will write them on their minds,”

17 he also adds,

    “I will remember their sins and their lawless deeds no more.”

18 Where there is forgiveness of these, there is no longer any offering for sin.

19 Therefore, my friends, since we have confidence to enter the sanctuary by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain (that is, through his flesh), 21 and since we have a great priest over the house of God, 22 let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful. 24 And let us consider how to provoke one another to love and good deeds, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching.

Expository Commentary

Verse 16: This verse references Jeremiah 31:33, highlighting a new covenant. Unlike the old covenant, where laws were external and written on stone, this new covenant involves internalizing God's laws in the believer's heart and mind. It signifies a deeper, personal relationship with God.

Verse 17: Here, the focus is on the completeness of forgiveness through Christ. Under the old covenant, sacrifices reminded of sins annually. In contrast, the new covenant assures that God will no longer remember sins, emphasizing the finality and effectiveness of Christ's sacrifice.

Verse 18: This verse concludes the thought from verses 16 and 17. Since sins are fully forgiven, there’s no need for further sacrifices for sin, as was customary under the old covenant. Christ's sacrifice is sufficient and final.

Verses 19-20: These verses encourage believers to approach God with confidence, something unheard of under the old covenant. The "new and living way" refers to access to God through Jesus' sacrifice, symbolized by His flesh tearing like the temple curtain at His crucifixion, granting direct access to God.

Verse 21: This acknowledges Jesus as the great high priest, superior to any priest under the old covenant, overseeing the spiritual household of God, which includes all believers.

Verse 22: Believers are called to approach God sincerely and confidently, assured by faith. The imagery of hearts sprinkled clean and bodies washed refers to the inner cleansing and baptism, symbolic of a new life in Christ.

Verse 23: This verse encourages steadfastness in faith and hope. The hope in Christ is unwavering because it is grounded in the faithfulness of God.

Verse 24: The focus shifts to community responsibility. Believers are encouraged to stimulate each other towards love and good deeds, highlighting the importance of supportive, encouraging Christian community.

Verse 25: The verse emphasizes the importance of regular fellowship and mutual encouragement, especially as the “Day” (often interpreted as the Day of the Lord or the return of Christ) draws near. It serves as a reminder of the importance of the Christian community in maintaining faith and hope.

This passage from Hebrews beautifully intertwines theology with practical exhortation, highlighting both the transformative power of Christ’s sacrifice and the resulting implications for individual and communal Christian life.

John 18:1—19:42
The Passion and Death of Jesus

John 18:1—19:42 narrates the profound and emotionally charged events of Jesus Christ's arrest, trial, and crucifixion. This passage, beginning with Jesus' moment of deep anguish in the Garden of Gethsemane, captures the betrayal by Judas Iscariot and the subsequent denial by Peter, highlighting the frailty and complexity of human nature. It progresses through the politically and religiously charged trials before the Jewish authorities and Pontius Pilate, reflecting the societal and spiritual conflicts of the time. The narrative reaches its climax with the crucifixion, a moment of profound sorrow and sacrifice, symbolizing the depth of Jesus' love and His fulfillment of God’s plan for salvation. This section not only forms the crux of Christian theology about redemption and sacrifice but also serves as a profound reflection on themes of justice, power, and the human condition.

18 1 After Jesus had spoken these words, he went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. 3 So Judas brought a detachment of soldiers together with police from the chief priests and the Pharisees, and they came there with lanterns and torches and weapons. 4 Then Jesus, knowing all that was to happen to him, came forward and asked them, “Whom are you looking for?” 5 They answered, “Jesus of Nazareth.” Jesus replied, “I am he.” Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he,” they stepped back and fell to the ground. 7 Again he asked them, “Whom are you looking for?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So if you are looking for me, let these men go.” 9 This was to fulfill the word that he had spoken, “I did not lose a single one of those whom you gave me.” 10 Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus. 11 Jesus said to Peter, “Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?”

12 So the soldiers, their officer, and the Jewish police arrested Jesus and bound him. 13 First they took him to Annas, who was the father-in-law of Caiaphas, the high priest that year. 14 Caiaphas was the one who had advised the Jews that it was better to have one person die for the people.

15 Simon Peter and another disciple followed Jesus. Since that disciple was known to the high priest, he went with Jesus into the courtyard of the high priest, 16 but Peter was standing outside at the gate. So the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. 17 The woman said to Peter, “You are not also one of this man’s disciples, are you?” He said, “I am not.” 18 Now the slaves and the police had made a charcoal fire because it was cold, and they were standing around it and warming themselves. Peter also was standing with them and warming himself.

19 Then the high priest questioned Jesus about his disciples and about his teaching. 20 Jesus answered, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said to them; they know what I said.” 22 When he had said this, one of the police standing nearby struck Jesus on the face, saying, “Is that how you answer the high priest?” 23 Jesus answered, “If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?” 24 Then Annas sent him bound to Caiaphas the high priest.

25 Now Simon Peter was standing and warming himself. They asked him, “You are not also one of his disciples, are you?” He denied it and said, “I am not.” 26 One of the slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Again Peter denied it, and at that moment the cock crowed.

28 Then they took Jesus from Caiaphas to Pilate’s headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover. 29 So Pilate went out to them and said, “What accusation do you bring against this man?” 30 They answered, “If this man were not a criminal, we would not have handed him over to you.” 31 Pilate said to them, “Take him yourselves and judge him according to your law.” The Jews replied, “We are not permitted to put anyone to death.” 32 (This was to fulfill what Jesus had said when he indicated the kind of death he was to die.)

33 Then Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” 34 Jesus answered, “Do you ask this on your own, or did others tell you about me?” 35 Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” 36 Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” 37 Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38 Pilate asked him, “What is truth?”

After he had said this, he went out to the Jews again and told them, “I find no case against him. 39 But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?” 40 They shouted in reply, “Not this man, but Barabbas!” Now Barabbas was a bandit.

19 1 Then Pilate took Jesus and had him flogged. 2 And the soldiers wove a crown of thorns and put it on his head, and they dressed him in a purple robe. 3 They kept coming up to him, saying, “Hail, King of the Jews!” and striking him on the face. 4 Pilate went out again and said to them, “Look, I am bringing him out to you to let you know that I find no case against him.” 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Here is the man!” 6 When the chief priests and the police saw him, they shouted, “Crucify him! Crucify him!” Pilate said to them, “Take him yourselves and crucify him; I find no case against him.” 7 The Jews answered him, “We have a law, and according to that law he ought to die because he has claimed to be the Son of God.”

8 Now when Pilate heard this, he was more afraid than ever. 9 He entered his headquarters again and asked Jesus, “Where are you from?” But Jesus gave him no answer. 10 Pilate therefore said to him, “Do you refuse to speak to me? Do you not know that I have power to release you, and power to crucify you?” 11 Jesus answered him, “You would have no power over me unless it had been given you from above; therefore the one who handed me over to you is guilty of a greater sin.” 12 From then on Pilate tried to release him, but the Jews cried out, “If you release this man, you are no friend of the emperor. Everyone who claims to be a king sets himself against the emperor.”

13 When Pilate heard these words, he brought Jesus outside and sat on the judge’s bench at a place called The Stone Pavement, or in Hebrew Gabbatha. 14 Now it was the day of Preparation for the Passover; and it was about noon. He said to the Jews, “Here is your King!” 15 They cried out, “Away with him! Away with him! Crucify him!” Pilate asked them, “Shall I crucify your King?” The chief priests answered, “We have no king but the emperor.” 16 Then he handed him over to them to be crucified.

So they took Jesus; 17 and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. 18 There they crucified him, and with him two others, one on either side, with Jesus between them. 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.” 23 When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. 24 So they said to one another, “Let us not tear it, but cast lots for it to see who will get it.” This was to fulfill what the scripture says,

    “They divided my clothes among themselves,
        and for my clothing they cast lots.”

25 And that is what the soldiers did.

Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.” 27 Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.

28 After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), “I am thirsty.” 29 A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. 30 When Jesus had received the wine, he said, “It is finished.” Then he bowed his head and gave up his spirit.

31 Since it was the day of Preparation, the Jews did not want the bodies left on the cross during the sabbath, especially because that sabbath was a day of great solemnity. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. 32 Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out. 35 (He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.) 36 These things occurred so that the scripture might be fulfilled, “None of his bones shall be broken.” 37 And again another passage of scripture says, “They will look on the one whom they have pierced.”

38 After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body. 39 Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, weighing about a hundred pounds. 40 They took the body of Jesus and wrapped it with the spices in linen cloths, according to the burial custom of the Jews. 41 Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid. 42 And so, because it was the Jewish day of Preparation, and the tomb was nearby, they laid Jesus there.

Expository Commentary

John 18:1-11 — The Arrest in the Garden of Gethsemane

• Jesus, knowing what is to come, willingly meets his captors. This moment highlights his divine foreknowledge and submission to the Father's will.

• The role of Judas Iscariot is crucial here, as his betrayal sets the Passion into motion, symbolizing both human betrayal and the fulfillment of scripture.

• Peter's act of cutting off the ear of the high priest's servant shows the disciples' misunderstanding of Jesus' mission and the nature of his kingdom, which is not of this world.

John 18:12-27 — The Trials before Annas and Caiaphas, and Peter's Denial

• The trials before Annas and Caiaphas, the Jewish high priests, reveal the religious tensions and the political maneuvering against Jesus.

• Jesus’ responses to the high priests emphasize his consistent public teaching and the unjust nature of the proceedings.

• Peter's denial of Jesus, juxtaposed with the trial, highlights human weakness and fear, contrasting with Jesus' steadfastness.

John 18:28-40 — The Trial before Pilate

• Pilate's role is complex; he is portrayed as a pragmatic ruler, more concerned with maintaining order than with justice.

• The dialogue between Jesus and Pilate delves into deep theological and philosophical themes, like truth and kingship, revealing Jesus' kingdom as spiritual, not earthly.

• The choice to release Barabbas instead of Jesus symbolizes the rejection of Jesus by the people and the flawed human sense of justice.

John 19:1-16 — Jesus is Sentenced to Death

• The Roman soldiers' mocking and brutal treatment of Jesus highlight the cruelty and humiliation he endured.

• Pilate’s repeated statement, "I find no case against him," underscores the innocence of Jesus and the injustice of his condemnation.

• The cry "Crucify him!" from the crowd and the ultimate handing over of Jesus by Pilate depict a tragic miscarriage of justice and the depth of human sinfulness.

John 19:17-30 — The Crucifixion

• The crucifixion, a form of Roman execution, signifies the suffering and humiliation Jesus underwent for humanity’s redemption.

• The inscription "King of the Jews" and the distribution of Jesus' garments fulfill Old Testament prophecies, underscoring John's theme of Jesus as the fulfillment of scripture.

• Jesus' final words, "It is finished," signify the completion of his mission, the atonement for sin, and the establishment of a new covenant between God and humanity.

John 19:31-42 — The Burial of Jesus

• The request to break the legs of the crucified and the piercing of Jesus’ side fulfill more scriptural prophecies and confirm his death.

• The burial by Joseph of Arimathea and Nicodemus, both members of the Jewish council, shows that not all were against Jesus and hints at the secretive yet real spread of his influence.

• The care in the burial process, with the use of spices and linens, reflects the respect and love for Jesus, even in death, and sets the stage for the subsequent events of the resurrection.

Each of these sections contributes to a complex and deeply moving narrative that has been central to Christian faith and theology, reflecting on themes of sacrifice, redemption, human frailty, and divine purpose.

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 Daily Lectionary with Commentary for Thursday, March 28, 2024: Holy Thursday

 

The Daily Lectionary
With Expository Commentary by Kenny Sallee, ThM
Thursday, March 28, 2024: Holy Thursday

The Promise of Redemption

Exodus 12:1-4 [5-10] 11-14; Psalm 116:1-2, 12-19;
1 Corinthians 11:23-26; John 13:1-17, 31b-35
(Revised Common Lectionary Year B)
(Three Days—Easter)

Introduction

Holy Thursday, a day of profound spiritual significance, invites us to immerse ourselves in the deep waters of biblical reflection. In Exodus 12:1-14, we encounter the pivotal moment of the Passover, where God's deliverance of Israel from Egypt prefigures the ultimate redemption. Psalm 116:1-2, 12-19 echoes with gratitude, a fitting response to God’s merciful acts. In 1 Corinthians 11:23-26, Paul recounts the institution of the Lord's Supper, a sacrament that forever reminds us of Christ's sacrificial love. Finally, John 13:1-17, 31b-35 portrays Jesus' humbling act of washing the disciples' feet, exemplifying the full extent of His love and setting a path of service for all believers. Together, these passages weave a tapestry of salvation history, culminating in the selfless love of Christ, calling us to remember, reflect, and recommit to His commandment of love on this Holy Thursday.

Exodus 12:1-4 [5-10] 11-14
The Passover of the Lord

Exodus 12:1-14 is a pivotal passage that marks a defining moment in the history of the Israelites. This section details God's instructions to Moses and Aaron in Egypt regarding the first Passover. It describes the specific preparations and rituals the Israelites must follow, including the selection and sacrifice of a lamb, and the smearing of its blood on the doorposts and lintels of their homes. This act serves as a sign for God to 'pass over' these homes during the final plague, the death of the firstborn in Egypt. This event not only signifies God's deliverance of the Israelites from bondage but also establishes the Passover as a perpetual festival, a lasting ordinance to remember God's salvation. This passage is foundational for understanding the liberation theology within the Jewish faith and holds significant typological importance in Christian theology, prefiguring the sacrifice of Christ.

12 1 The LORD said to Moses and Aaron in the land of Egypt: 2 This month shall mark for you the beginning of months; it shall be the first month of the year for you. 3 Tell the whole congregation of Israel that on the tenth of this month they are to take a lamb for each family, a lamb for each household. 4 If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it.

[5 Your lamb shall be without blemish, a year-old male; you may take it from the sheep or from the goats. 6 You shall keep it until the fourteenth day of this month; then the whole assembled congregation of Israel shall slaughter it at twilight. 7 They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. 8 They shall eat the lamb that same night; they shall eat it roasted over the fire with unleavened bread and bitter herbs. 9 Do not eat any of it raw or boiled in water, but roasted over the fire, with its head, legs, and inner organs. 10 You shall let none of it remain until the morning; anything that remains until the morning you shall burn.]

11 This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the passover of the LORD. 12 For I will pass through the land of Egypt that night, and I will strike down every firstborn in the land of Egypt, both human beings and animals; on all the gods of Egypt I will execute judgments: I am the LORD. 13 The blood shall be a sign for you on the houses where you live: when I see the blood, I will pass over you, and no plague shall destroy you when I strike the land of Egypt.

14 This day shall be a day of remembrance for you. You shall celebrate it as a festival to the LORD; throughout your generations you shall observe it as a perpetual

Expository Commentary

Verses 1-2: This marks a new beginning for the Israelites, a transition from slavery to freedom. The establishment of a new calendar signifies a new era and identity for God's people.

Verse 3: The selection of the lamb is significant. It represents a communal act, where each family participates in God's plan. The lamb is symbolic, later becoming a representation of Jesus Christ as the "Lamb of God" in Christian theology.

Verses 4-5: This instruction promotes community and sharing among the Israelites. The requirement for the lamb to be 'without blemish' signifies purity and perfection, foreshadowing the sinless nature of Christ.

Verse 6: The communal slaughter of the lamb symbolizes unity and collective obedience to God. The timing ('at twilight') is also significant in Jewish ritual practices.

Verses 7: The blood on the doorposts serves as a sign of faith and God's protection. The manner of eating the lamb—roasted, with unleavened bread and bitter herbs—is rich in symbolism, representing the haste of departure and the bitterness of slavery.

**Verse 9:** This specific instruction for cooking the lamb indicates a complete and total consumption, symbolizing full participation in God's deliverance.

Verse 10: This instruction ensures the meal is confined to the specific holy time set by God, emphasizing the sacredness of the event.

Verses 11-12: The Israelites are to eat in a state of readiness, symbolizing their imminent departure from Egypt. The Passover signifies God's judgment on the Egyptian gods and His supremacy over them.

Verse 13: The blood serves as a protective sign, marking the houses of the Israelites and sparing them from the plague. This establishes the concept of redemption and salvation.

Verse 14: The Passover is instituted as a lasting memorial, a yearly festival to remember God's deliverance. It becomes a cornerstone of Jewish religious life and identity.

Each of these verses contributes to the overall narrative of deliverance and redemption, central themes in both Jewish and Christian traditions.

Psalm 116:1-2, 12-19
The Cup of Salvation

Psalm 116:1-2, 12-19 is a deeply emotive and expressive segment of the Psalter, characterized by its profound sense of gratitude and dedication. This passage vividly encapsulates the psalmist's deep personal relationship with God, reflecting a heartfelt response to divine deliverance and mercy. The verses commence with a declaration of love and faith in God, acknowledging His attentive response to the psalmist's pleas. The latter section, verses 12-19, shifts to a contemplation of thanksgiving and the fulfillment of vows made to God in the presence of His people. This passage is not just a personal testament of deliverance, but also serves as an enduring example of devout thankfulness and commitment to God, encouraging believers to reflect on their own experiences of divine grace and to respond with similar devotion and gratitude.

1    I love the LORD, because he has heard
        my voice and my supplications.
2    Because he inclined his ear to me,
        therefore I will call on him as long as I live.

12  What shall I return to the LORD
        for all his bounty to me?
13  I will lift up the cup of salvation
        and call on the name of the LORD,
14  I will pay my vows to the LORD
        in the presence of all his people.
15  Precious in the sight of the LORD
        is the death of his faithful ones.
16  O LORD, I am your servant;
        I am your servant, the child of your serving girl.
        You have loosed my bonds.
17  I will offer to you a thanksgiving sacrifice
        and call on the name of the LORD.
18  I will pay my vows to the LORD
        in the presence of all his people,
19  in the courts of the house of the LORD,
        in your midst, O Jerusalem.
    Praise the LORD!

Expository Commentary

Verses 1-2: These opening verses set the tone of the psalm with an expression of deep love for the Lord, rooted in personal experience. The psalmist feels heard and cared for by God, who has responded to his prayers. This personal experience of divine responsiveness instills a lifelong commitment to prayer and dependence on God.

Verses 12-14: The psalmist ponders how to repay God's generosity. Recognizing the impossibility of equal repayment, he chooses symbolic acts of gratitude: "lifting the cup of salvation" and "paying vows". These actions represent participation in religious rituals, likely referencing thanksgiving offerings and public declarations of God's deliverance. The focus is on public worship and acknowledgment of God's grace.

Verses 15-16: Verse 15 is often interpreted as acknowledging the value God places on His faithful, even in death. However, it could also be seen as an affirmation of God's care and sorrow over the suffering or death of His believers. The psalmist identifies himself as a devoted servant, implying a life of obedience and humility. He acknowledges God's role in liberating him from his troubles, which may be metaphorical or literal bonds.

Verses 17-19: The psalm concludes with a reiteration of the commitment to thanksgiving and public worship. The reference to "the courts of the house of the Lord" emphasizes the communal aspect of worship and the importance of the Temple in Jerusalem as a focal point for Israelite worship. The final exhortation, "Praise the Lord," serves as a doxology, inviting all to join in the worship and recognition of God's goodness.

This passage from Psalm 116 beautifully weaves personal devotion with communal worship, emphasizing the importance of both individual and collective expressions of faith. The psalmist's experiences lead to a deep, personal commitment to God, which is expressed through public acts of worship and thanksgiving, underscoring the inseparable connection between personal faith and communal religious practice.

1 Corinthians 11:23-26
Proclaim the Lord’s Death

The passage from 1 Corinthians 11:23-26 presents a profound moment in Christian tradition, where the Apostle Paul recounts the institution of the Lord's Supper. This segment is pivotal as it outlines the practice of Holy Communion, a sacrament central to Christian worship. Paul emphasizes the significance of this ritual, directly relating it to the words and actions of Jesus Christ at the Last Supper. Through his narrative, Paul not only offers a liturgical guideline but also instills a sense of reverence and remembrance, urging believers to reflect on the sacrificial love of Christ each time they partake in the Eucharist. This text is foundational for understanding the theological and spiritual importance of Communion in the Christian faith.

11 23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, 24 and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” 25 In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Expository Commentary

Verse 23: Apostle Paul emphasizes the divine origin of his knowledge, asserting that the details of the Lord’s Supper were directly revealed to him by Jesus Christ. This introduction establishes the authenticity and sacredness of the practice. The reference to "the night when he was betrayed" sets a solemn and reflective tone, underscoring the significance of the event in the context of Jesus' impending sacrifice.

Verse 24: This verse captures the symbolic act of Jesus breaking bread, which he declares as his body, given for the believers. The act of giving thanks (Eucharisteo in Greek) before breaking the bread is where the term 'Eucharist' originates. Jesus' instruction to "do this in remembrance of me" institutes the practice as a memorial of his sacrifice, emphasizing the importance of remembering Christ's work and presence in the lives of believers.

Verse 25: The cup, symbolizing Jesus' blood, is associated with the "new covenant". This covenant is a fulfillment and transcendence of the old covenant, offering redemption and establishing a deep, spiritual relationship between God and humanity through Jesus' sacrifice. The repetition of "do this in remembrance of me" reinforces the continued and active remembrance of Jesus' sacrifice and teachings in the practice of communion.

Verse 26: This verse highlights the eschatological (pertaining to the end times) significance of the Lord's Supper. Each act of communion is not only a remembrance but also a proclamation of Jesus' death and a hopeful anticipation of his second coming. It serves as a declaration of faith, affirming the central Christian belief in the death and resurrection of Jesus Christ and the promise of his return.

Overall, this passage from 1 Corinthians establishes the theological foundation for the Christian practice of the Eucharist or Holy Communion. It emphasizes the importance of remembrance, proclamation, and the solemn reverence of the sacrificial love of Jesus Christ.

John 13:1-17, 31b-35
The Service of Christ: Footwashing and Meal

John 13:1-17, 31b-35 presents a profound narrative set during the Last Supper, a pivotal moment in the Christian faith. This passage captures Jesus Christ's demonstration of humility and service, exemplified through the washing of his disciples' feet, an act that was traditionally performed by servants. This symbolic gesture not only defies social norms but also embodies the essence of Christian leadership and love. Furthermore, the passage includes Jesus' prediction of his betrayal and the new commandment He gives to 'love one another.' Through these events, the text invites believers to reflect on themes of service, sacrifice, and the transformative power of love, which are central to Christian theology and practice.

13 1 Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. 2 The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper 3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, 4 got up from the table, took off his outer robe, and tied a towel around himself. 5 Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. 6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” 7 Jesus answered, “You do not know now what I am doing, but later you will understand.” 8 Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” 9 Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” 10 Jesus said to him, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.” 11 For he knew who was to betray him; for this reason he said, “Not all of you are clean.”

12 After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? 13 You call me Teacher and Lord—and you are right, for that is what I am. 14 So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. 15 For I have set you an example, that you also should do as I have done to you. 16 Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. 17 If you know these things, you are blessed if you do them.

31b Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. 32 If God has been glorified in him, God will also glorify him in himself and will glorify him at once. 33 Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ 34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another.”

Expository Commentary

Verses 1-3 — Jesus' Knowledge of His Hour and Authority: These verses set the scene, emphasizing Jesus' awareness of His impending death ("His hour had come") and His divine authority ("knowing that the Father had given all things into his hands"). This introduction reinforces the significance of the actions that follow, as they are performed with the full knowledge of His mission and destiny.

Verses 4-5 — Jesus Washes the Disciples' Feet: Jesus performs a servant's task by washing His disciples' feet, a radical act in the cultural and social context of the time. Foot washing was typically done by servants or slaves, and by doing so Himself, Jesus illustrates humility and the reversal of societal roles. This act serves as a physical metaphor for spiritual cleansing and service.

Verses 6-11 — Peter's Resistance and Understanding: Peter initially refuses to let Jesus wash his feet, displaying a common misunderstanding of Jesus' mission and methods. Jesus' response, "Unless I wash you, you have no share with me," indicates the necessity of accepting Jesus' work for participation in His kingdom. The conversation also distinguishes between total cleansing (symbolizing salvation) and the ongoing need for purification (symbolizing ongoing spiritual maintenance).

Verses 12-17 — Teaching on Servant Leadership: After washing their feet, Jesus explains the meaning of His actions. He emphasizes the importance of humility and servant leadership, stating, "If I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet." This teaching inverts traditional notions of power and greatness, placing service at the heart of discipleship.

Verses 31b-35 — The New Commandment: After Judas' departure, Jesus speaks of His glorification, which is tied to His crucifixion and resurrection. He then gives a new commandment: "Just as I have loved you, you also should love one another." This commandment encapsulates the essence of Jesus' ministry and teaching, setting a standard for Christian behavior that extends beyond traditional laws and rituals.

In summary, John 13:1-17, 31b-35 encapsulates key themes of Christian doctrine: the inversion of societal and religious norms, the centrality of humble service, and the command to love others as Jesus has loved. This passage challenges traditional concepts of power and authority, and calls for a radical reorientation of relationships and community life in accordance with Jesus' example and teachings.

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