Wisdom 18:6-9

This passage provides a commentary on a particular moment in the Exodus accounts - the night in which the Hebrews celebrated the Passover and awaited their vindication and liberation. On that night, the Egyptians who plotted the destruction of the people felt the pain of the tenth plague - the deaths of their firstborn sons. The commentary comes from a much later age, when post exilic Jews found themselves living in a Gentile dominated world - including Jews who now resided in places like Alexandria in Egypt. 
On one level, the passage is painful to read. It seems to take delight in the suffering and destruction of the enemy. It sees the events of that night as divine confirmation of the special relationship between Adonai and Israel, but it casts Adonai in the role of enforcer and avenger. 
The purpose, however, is not to glory in violence, but to remind an oppressed people of the sovereign power of the Lord. They are to keep the faith and maintain their hope. Their oppression will one day be broken just as it had been in the times of their ancestors.

Psalm 33:1, 12, 18-19, 20-22

This Psalm acclaims the sovereign power of the Lord and rejoices that the Lord exercises that power to redeem those who hope in Him.

This passage provides traditional Jewish commentary, or Midrash, on the life of Abraham. Abraham provides the foundational model of faith - revealed in his obedient response to the instructions of the Lord, his trust in the promises of the Lord, and his willingness to surrender all to the Lord. This multifaceted faith is outlined by reference to three aspects of Abraham's story - his willingness to leave home and travel, his trust in the promise of a son, and his willingness to offer that miraculous son. 
The passage reminds the believer of the complexity of faith. it is not merely adherence to a creed or even fidelity to a moral code. It is a matter of a trusting relationship and the capacity to respond in fidelity to the call of the Lord. 
This beautiful Patriarchal model must have moved early Jewish Christians in their desire to live in right relationship with the Lord. They were being reminded of the foundations of their faith and identity even while learning that the relationship was not one of blood and tribe, but one of trust and fidelity. In this story of faith, there is room for the newcomer. And there is a model that prefigures the ministry of the most faithful and trusting Son of God.

Hebrews 11:1-2, 8-19

Luke 12:32-48

If the commentators are correct, the author of the Gospel of Luke was born a Gentile and immersed in the cultural world and worldview of his Greco-Roman age. And that culture was clear in its preference for the pursuit of, and exercise of, earthly power. It was a world of patronage where the powerful granted "favors" with the clear expectation of some return. It was not an age that gave much thought to charity - the culture proved a toxic environment of exploitation, oppression, corruption, and selfish greed. The Jewish tradition of almsgiving was countercultural enough, but the Gospel message of Jesus must have appeared both foolish and subversive in that setting. 

It is fascinating then that Luke shows so much interest in Jesus' example and teachings regarding humble service, selflessness, and devotion to the poor and the vulnerable. in this passage, the Lord's words give an eschatological urgency and context to the summons to selfless love. The time is short and the Master will return. The disciple must make the decision to reject that culture of greed and domination and live now as the Lord has taught by word and example. These teachings are addressed to the disciples within the story, but we can easily imagine their power to unsettle and inspire the Christians of Luke's day - and our own.