What motivates Rahab to protect the spies? (Read Joshua 2:8-13)
Would you describe Rahab as “faithful”? To whom is she faithful? What does faithfulness mean in this context? What are the results?
Have you ever experienced a time when your political or even familial loyalties were at odds with faithfulness to the God you believe to be “God in heaven above and on earth below”? How did you respond?
The author of Hebrews includes Rahab among the faithful (Heb. 11:31). James says this Canaanite convert is “justified by works” when she welcomes the “messengers” of Joshua (James 2:25). How is faith joined with works in your life? Can/should these two concepts always be divided?
What is the “law”? What can we learn from this story about Christian living?
What is the “gospel”? What can we learn from this story about God’s faithfulness?
If you take seriously what God is telling you in this story, what would change in your life?
Thursday, December 3, 2009
Thursday, October 15, 2009
Philippians (for 10/22)
LITERARY READING
Using the following outline, write a one sentence summary of each point and one question or observation about that point as it relates to your faith life.
I. Introduction (1:1-30)
a. Paul’s Prayer for the Philippians
b. Paul’s Personal Circumstances
II. Call for Christian Unity (2:1-18)
III. True and False Teachers (2:19-4:1)
IV. Conclusion
a. Closing Exhortations (4:2-9)
b. Acknowledgment of Philippians’ Support (4:10-20)
c. Farewell (4:21-23)
Or, choose a theme that seems common to Paul’s whole letter (joy, praise, love, thanksgiving) and see how many references you can find. What does this theme seem to mean for Paul?
HISTORICAL READING
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities should we consider?
What can you learn about the relationships between the people in Philippi? About the relationship between Euodia and Synteche? How might these relationships have precipitated Paul’s letter?
What can you learn about the apostle Paul, and his relationship with the Philippians?
DEVOTIONAL READING
The Lutheran Study Bible states, “This is Paul’s most joyful letter.” What images or passages best represent this joy? Recollect your most joyful experience of serving God. How does this inform the way you read Paul’s letter?
What does this letter have to say to our country? To our global community? Consider especially the social location of the Philippians in a prominent and well-off Roman city and our own social location in the United States of America. What would it mean for your public life if you took Philippians 3:20 seriously?
What similarities exist between the church at Philippi and our church today? What does is God saying to our church in this letter? What is God saying to you?
What does Paul most want for the Philippians (1:9-11)? How do Paul’s words compare with Jesus’ great commandment in Matthew 22:39 and similarly in John 15:12? What does it mean to love according to Scripture? (See also Philippians 2:4; 4:6-11, 17).
Read Philippians 2:3-5 and 3:2-11. What do these verses mean for you? What sort of living is Paul advocating? Why? What might it mean to “boast in Christ Jesus”?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
In what ways do you hear Paul’s words as law? What demands or judgments are being made?
How does this text confront you with your own sins?
How does this text proclaim the gospel (God’s good news of forgiveness, grace, and promise)?
In what ways does this text point you or lead you to Christ?
Using the following outline, write a one sentence summary of each point and one question or observation about that point as it relates to your faith life.
I. Introduction (1:1-30)
a. Paul’s Prayer for the Philippians
b. Paul’s Personal Circumstances
II. Call for Christian Unity (2:1-18)
III. True and False Teachers (2:19-4:1)
IV. Conclusion
a. Closing Exhortations (4:2-9)
b. Acknowledgment of Philippians’ Support (4:10-20)
c. Farewell (4:21-23)
Or, choose a theme that seems common to Paul’s whole letter (joy, praise, love, thanksgiving) and see how many references you can find. What does this theme seem to mean for Paul?
HISTORICAL READING
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities should we consider?
What can you learn about the relationships between the people in Philippi? About the relationship between Euodia and Synteche? How might these relationships have precipitated Paul’s letter?
What can you learn about the apostle Paul, and his relationship with the Philippians?
DEVOTIONAL READING
The Lutheran Study Bible states, “This is Paul’s most joyful letter.” What images or passages best represent this joy? Recollect your most joyful experience of serving God. How does this inform the way you read Paul’s letter?
What does this letter have to say to our country? To our global community? Consider especially the social location of the Philippians in a prominent and well-off Roman city and our own social location in the United States of America. What would it mean for your public life if you took Philippians 3:20 seriously?
What similarities exist between the church at Philippi and our church today? What does is God saying to our church in this letter? What is God saying to you?
What does Paul most want for the Philippians (1:9-11)? How do Paul’s words compare with Jesus’ great commandment in Matthew 22:39 and similarly in John 15:12? What does it mean to love according to Scripture? (See also Philippians 2:4; 4:6-11, 17).
Read Philippians 2:3-5 and 3:2-11. What do these verses mean for you? What sort of living is Paul advocating? Why? What might it mean to “boast in Christ Jesus”?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
In what ways do you hear Paul’s words as law? What demands or judgments are being made?
How does this text confront you with your own sins?
How does this text proclaim the gospel (God’s good news of forgiveness, grace, and promise)?
In what ways does this text point you or lead you to Christ?
Galatians (Continued)
JUSTIFICATION BY FAITH
“We know that a person is justified not by the works of the law but through faith in Jesus Christ.” (Galatians 2:16a, NRSV)
“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.”
(Galatians 2:16, KJV)
eivdo,tej Îde.Ð o[ti ouv dikaiou/tai a;nqrwpoj evx e;rgwn no,mou eva.n mh. dia. pi,stewj VIhsou/ Cristou/(
As Lutherans, “Justification by faith” has become our motto – a short hand for understanding the rest of the Bible. Together with Paul’s letter to the Romans, we turn to Galatians time and again to hear the good news of our justification. The only trouble is, for many, it begs two important questions: What is justification? And what is faith?
JUSTIFICATION in first century Greco-Roman literature meant “to justify,” “show to be in the right,” or “pronounce righteous.” In connection with people, Paul generally uses it to mean, “be pronounced and treated as righteous, and thereby become [righteous],” meaning “upright,” “just,” not violating the sovereignty of God, and keeping his laws. This reflects Paul’s Jewish heritage, which understood justification to be a characteristic of living in covenant relationship with God.
Therefore, in v. 15 Paul prefaces his statement on justification by appealing to a common Jewish heritage, in which all “Jews knew that justification, the state of being in a proper covenant relationship with God and thereby being God’s people, was ultimately a result of God’s gracious initiative. Jews fulfilled these works of the law mentioned in 2:16 not in order to earn God’s favor but precisely as a sign that God’s favor had been graciously given in a covenant and that the Jews desired to stay in the covenant.” In his new Christian context, Paul then applies justification as a technical term representing God’s bringing about a new covenant relationship in which the baptized become a “new creation” on account of Christ Jesus (see also Gal. 6:15; 2 Cor. 5:17).
FAITH may at first seem to be an easier concept. It can be used to describe that which causes trust and faith – “faithfulness” or “reliability”; “solemn promise” or “oath”; “proof” or “pledge”; or “trust,” “confidence,” and “faith” in the active sense of believing (a verbal noun). This last sense is where things get more complicated. In the case of a verbal noun (faith as in X’s action of believing), Greek grammar can use a noun of possession (genitive) to describe the subject of the implied action, in the example above, X. Therefore, “In a given context, ‘love of God’ could mean ‘[my/your/their] love for God’ (objective) or ‘God’s love for [me/you/them].” This is the case in Galatians 2:16. Therefore, it can be translated as either “faith in Christ” or “the faith / faithfulness of Christ”.
• What significance does this decision in translation have on your reading of the passage? Which do you think Paul intends? Consider the similar situation in Romans 3:22.
IN BRIEF, Paul’s letter to the Galatians opposes the idea of justification through the law, insisting that justification -- our covenantal relationship with God -- is based on Jesus Christ (Gal. 3:13). Such justification does not come from our own actions (works/righteousness) or merely a sense of forgiveness won on the cross (medieval atonement theology), rather, it comes from the complete removal of the law, through the death and resurrection of Christ (Christ’s faithfulness). The law, as Paul explains to the Galatians, was given to humanity as a guardian until Christ came to fulfill the promise and through his resurrection to make complete God’s gift of grace/faithfulness. Therefore, baptized into the death and resurrection of Christ, we are already unconditionally accepted by God, and living in this new reality – justified – a “new creation”.
THOUGHTS AND QUESTIONS
• What does it mean to be “a new creation” in which the powers of sin, law, and death have been destroyed (see Romans 7:7-25)? How does this understanding negate the opponents’ objection that Christian freedom makes Christ “a servant of sin” (Gal. 2:17)? Compare this with the contemporary notion of “Cheap Grace.”
• Compared to his treatment of the law in Romans (3:31; 7:7-13), Paul prevents a very negative view of the law in Galatians 3:19-29. What contextual factors may have influenced this? What does this reveal to us about how interpret Paul’s letters?
• What difference do you see between doing good works to express your love and gratitude to God and doing good works to get into heaven?
• In Galatians 1:10-2:21 Paul describes his call to be an apostle. By virtue of our baptism, each one of us is called to proclaim Christ in word and deed. To whom are you being called to proclaim the good news of God in Christ Jesus?
“We know that a person is justified not by the works of the law but through faith in Jesus Christ.” (Galatians 2:16a, NRSV)
“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.”
(Galatians 2:16, KJV)
eivdo,tej Îde.Ð o[ti ouv dikaiou/tai a;nqrwpoj evx e;rgwn no,mou eva.n mh. dia. pi,stewj VIhsou/ Cristou/(
As Lutherans, “Justification by faith” has become our motto – a short hand for understanding the rest of the Bible. Together with Paul’s letter to the Romans, we turn to Galatians time and again to hear the good news of our justification. The only trouble is, for many, it begs two important questions: What is justification? And what is faith?
JUSTIFICATION in first century Greco-Roman literature meant “to justify,” “show to be in the right,” or “pronounce righteous.” In connection with people, Paul generally uses it to mean, “be pronounced and treated as righteous, and thereby become [righteous],” meaning “upright,” “just,” not violating the sovereignty of God, and keeping his laws. This reflects Paul’s Jewish heritage, which understood justification to be a characteristic of living in covenant relationship with God.
Therefore, in v. 15 Paul prefaces his statement on justification by appealing to a common Jewish heritage, in which all “Jews knew that justification, the state of being in a proper covenant relationship with God and thereby being God’s people, was ultimately a result of God’s gracious initiative. Jews fulfilled these works of the law mentioned in 2:16 not in order to earn God’s favor but precisely as a sign that God’s favor had been graciously given in a covenant and that the Jews desired to stay in the covenant.” In his new Christian context, Paul then applies justification as a technical term representing God’s bringing about a new covenant relationship in which the baptized become a “new creation” on account of Christ Jesus (see also Gal. 6:15; 2 Cor. 5:17).
FAITH may at first seem to be an easier concept. It can be used to describe that which causes trust and faith – “faithfulness” or “reliability”; “solemn promise” or “oath”; “proof” or “pledge”; or “trust,” “confidence,” and “faith” in the active sense of believing (a verbal noun). This last sense is where things get more complicated. In the case of a verbal noun (faith as in X’s action of believing), Greek grammar can use a noun of possession (genitive) to describe the subject of the implied action, in the example above, X. Therefore, “In a given context, ‘love of God’ could mean ‘[my/your/their] love for God’ (objective) or ‘God’s love for [me/you/them].” This is the case in Galatians 2:16. Therefore, it can be translated as either “faith in Christ” or “the faith / faithfulness of Christ”.
• What significance does this decision in translation have on your reading of the passage? Which do you think Paul intends? Consider the similar situation in Romans 3:22.
IN BRIEF, Paul’s letter to the Galatians opposes the idea of justification through the law, insisting that justification -- our covenantal relationship with God -- is based on Jesus Christ (Gal. 3:13). Such justification does not come from our own actions (works/righteousness) or merely a sense of forgiveness won on the cross (medieval atonement theology), rather, it comes from the complete removal of the law, through the death and resurrection of Christ (Christ’s faithfulness). The law, as Paul explains to the Galatians, was given to humanity as a guardian until Christ came to fulfill the promise and through his resurrection to make complete God’s gift of grace/faithfulness. Therefore, baptized into the death and resurrection of Christ, we are already unconditionally accepted by God, and living in this new reality – justified – a “new creation”.
THOUGHTS AND QUESTIONS
• What does it mean to be “a new creation” in which the powers of sin, law, and death have been destroyed (see Romans 7:7-25)? How does this understanding negate the opponents’ objection that Christian freedom makes Christ “a servant of sin” (Gal. 2:17)? Compare this with the contemporary notion of “Cheap Grace.”
• Compared to his treatment of the law in Romans (3:31; 7:7-13), Paul prevents a very negative view of the law in Galatians 3:19-29. What contextual factors may have influenced this? What does this reveal to us about how interpret Paul’s letters?
• What difference do you see between doing good works to express your love and gratitude to God and doing good works to get into heaven?
• In Galatians 1:10-2:21 Paul describes his call to be an apostle. By virtue of our baptism, each one of us is called to proclaim Christ in word and deed. To whom are you being called to proclaim the good news of God in Christ Jesus?
Thursday, October 8, 2009
Galatians (for 10/15)
LITERARY READING
Using the following outline, write a one sentence summary of each point and one question or observation about that point as it relates to your faith life.
I. Introduction (1:1-10)
II. Paul’s Ministry as an Apostle (1:11-2:14)
III. Justification by Faith (2:15-2:21)
IV. Law and Faith (3:1-4:7)
V. Slavery and Freedom (4:8-5:12)
VI. The Fruit of the Spirit (5:13-5:26)
VII. Conclusion (6:1-18)
Or, using short concrete details from the text, attempt to recreate Paul’s “story” (from chapters 1-2) and the story of the Galatian church as it is revealed in this letter.
HISTORICAL READING
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities should we consider?
What can you learn about the relationships between the people in Galatia?
What can you learn about the apostle Paul, and his relationship with the Galatians?
DEVOTIONAL READING
What images or feelings come to mind as you read this letter?
What does this letter have to say to our country? To our global community? Consider especially how this letter has been and can be used in conversations about slavery.
What similarities exist between the church at Galatia and our church today? What does is God saying to our church in this letter? What is God saying to you?
In Galatians 1:7 Paul speaks of perversions of the Gospel. What interpretations of the Gospel have you experienced that might fall into this category? What is Paul’s standard for knowing the difference? How can this be applied in contemporary situations?
Read Galatians 3:10 and 5:16. What do these verses mean for you? What sort of living is Paul advocating? Why? What difference do you think motive (why we do good works) makes?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
In what ways do you hear Paul’s words as law? What demands or judgments are being made?
How does this text confront you with your own sins? (see especially 5:6, 13-6:10)
How does this text proclaim the gospel (God’s good news of forgiveness, grace, and promise)? (see especially 2:15-21; 3:6-14, 23-4:7)
In what ways does this text point you or lead you to Christ?
Using the following outline, write a one sentence summary of each point and one question or observation about that point as it relates to your faith life.
I. Introduction (1:1-10)
II. Paul’s Ministry as an Apostle (1:11-2:14)
III. Justification by Faith (2:15-2:21)
IV. Law and Faith (3:1-4:7)
V. Slavery and Freedom (4:8-5:12)
VI. The Fruit of the Spirit (5:13-5:26)
VII. Conclusion (6:1-18)
Or, using short concrete details from the text, attempt to recreate Paul’s “story” (from chapters 1-2) and the story of the Galatian church as it is revealed in this letter.
HISTORICAL READING
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities should we consider?
What can you learn about the relationships between the people in Galatia?
What can you learn about the apostle Paul, and his relationship with the Galatians?
DEVOTIONAL READING
What images or feelings come to mind as you read this letter?
What does this letter have to say to our country? To our global community? Consider especially how this letter has been and can be used in conversations about slavery.
What similarities exist between the church at Galatia and our church today? What does is God saying to our church in this letter? What is God saying to you?
In Galatians 1:7 Paul speaks of perversions of the Gospel. What interpretations of the Gospel have you experienced that might fall into this category? What is Paul’s standard for knowing the difference? How can this be applied in contemporary situations?
Read Galatians 3:10 and 5:16. What do these verses mean for you? What sort of living is Paul advocating? Why? What difference do you think motive (why we do good works) makes?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
In what ways do you hear Paul’s words as law? What demands or judgments are being made?
How does this text confront you with your own sins? (see especially 5:6, 13-6:10)
How does this text proclaim the gospel (God’s good news of forgiveness, grace, and promise)? (see especially 2:15-21; 3:6-14, 23-4:7)
In what ways does this text point you or lead you to Christ?
Wednesday, September 30, 2009
2 Corinthians (for 10/8)
LITERARY READING
Using the following outline, write a one sentence summary of each point and one question or observation about that point as it relates to your faith life.
I. Introduction (1:1-2:17)
II. The Ministry of the Apostle (3:1-4:6)
III. Hope and Suffering (4:7-5:11)
IV. Reconciliation (5:12-7:16)
V. The Collection for Jerusalem (8:1-9:15)
VI. Paul Defends His Ministry (10:1-12:13)
VII. Conclusion (12:14-13:13)
Or, using short concrete details from the text, attempt to recreate the Corinthian “story” as it is revealed in this letter (consider referring back to 1 Corinthians as well).
HISTORICAL READING
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities should we consider?
What can you learn about the relationships between the church at Corinth from this letter?
What can you learn about the apostle Paul, and his relationship with the Corinthians?
DEVOTIONAL READING
What does this letter have to say to the United States? To the global community?
What does this letter have to say to you? To your community or church?
What images or feelings come to mind as you read this letter?
Does anything remind you of past experiences or concerns of your own?
• What is the “thorn” in your life that continues to harass you (12:7)?
• What motives you most when you’re asked to make contributions for those in need (8-9)
• What worries you must when you think of death? What encourages you most? (5:1-10)
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
In what ways do you hear Paul’s words as law? What demands are being made on the Corinthians (and on us)? What judgments?
How does this text confront you with your own sins? (see 5:9-10; 6:14-7:1; 12:20-13:6)
In what ways do you hear Paul’s words as gospel? (see 1:3-5; 2:5-11; 3:7-11, 17-18; 4:6-14; 5:14-6:2; 7:9-11; 10:17-18; 17:8-10)
How do you hear God’s good news of forgiveness of your sins, of grace, of promise to be with you, of the gift of Christ Jesus given for you?
In what ways does 2 Corinthians point you or lead you to Christ?
Using the following outline, write a one sentence summary of each point and one question or observation about that point as it relates to your faith life.
I. Introduction (1:1-2:17)
II. The Ministry of the Apostle (3:1-4:6)
III. Hope and Suffering (4:7-5:11)
IV. Reconciliation (5:12-7:16)
V. The Collection for Jerusalem (8:1-9:15)
VI. Paul Defends His Ministry (10:1-12:13)
VII. Conclusion (12:14-13:13)
Or, using short concrete details from the text, attempt to recreate the Corinthian “story” as it is revealed in this letter (consider referring back to 1 Corinthians as well).
HISTORICAL READING
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities should we consider?
What can you learn about the relationships between the church at Corinth from this letter?
What can you learn about the apostle Paul, and his relationship with the Corinthians?
DEVOTIONAL READING
What does this letter have to say to the United States? To the global community?
What does this letter have to say to you? To your community or church?
What images or feelings come to mind as you read this letter?
Does anything remind you of past experiences or concerns of your own?
• What is the “thorn” in your life that continues to harass you (12:7)?
• What motives you most when you’re asked to make contributions for those in need (8-9)
• What worries you must when you think of death? What encourages you most? (5:1-10)
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
In what ways do you hear Paul’s words as law? What demands are being made on the Corinthians (and on us)? What judgments?
How does this text confront you with your own sins? (see 5:9-10; 6:14-7:1; 12:20-13:6)
In what ways do you hear Paul’s words as gospel? (see 1:3-5; 2:5-11; 3:7-11, 17-18; 4:6-14; 5:14-6:2; 7:9-11; 10:17-18; 17:8-10)
How do you hear God’s good news of forgiveness of your sins, of grace, of promise to be with you, of the gift of Christ Jesus given for you?
In what ways does 2 Corinthians point you or lead you to Christ?
1 Corinthians
LITERARY READING
Paul writes his letters within a literary framework typical of letters in his day. Understanding this framework can help us identify the main points of each letter. The Lutheran Study Bible and Commentaries provide outlines of each letter for you; however, before you turn to these sources, attempt to identify each section (by chapter and verse) and key themes in each.
Introduction:
Body:
Closing:
HISTORICAL READING
With the exception of Romans, each of Paul’s letters are written to churches that he helped start. The intent of Paul’s letters is to provide pastoral advice to practical situations the communities are facing. In the process, however, each letter reveals some historical background as well. As you read, make note of what you learn about each character and their relationship together.
The Church at Corinth:
Paul:
Other Characters:
The relationship between Paul and the Church:
Consider the following questions as they relate to 1 Thessalonians.
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities can shed light on this text?
DEVOTIONAL READING
Understanding the form and context of a text is important, but it’s also important to hear these letters as Scriptures speaking individually to us and our community. 1 Corinthians is God’s Word through Paul to the Church at Corinth, but it is also God’s Word through Paul to us.
What does this letter have to say to your world or your nation?
What does this letter have to say to you or your community?
What images or feelings come to mind as you read this letter? Do Paul’s words or the Corinthians’ concerns remind you of any past experiences or concerns of your own?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
As Lutherans, “we come to our study with certain convictions, insights, and expectations that rise particularly from our Lutheran heritage.” Specifically, Lutherans understand Scripture to speak a word of both law and gospel and to show forth Christ.
In what ways do you hear Paul’s words as law? What demands are being made on the Corinthians (and on us)? What judgments?
How does 1 Corinthians confront you with your own sins?
In what ways do you hear Paul’s words as gospel?
How do you hear God’s good news of forgiveness of your sins, of grace, of promise to be with you, of the gift of Christ Jesus given for you?
In what ways does 1 Corinthians point you or lead you to Christ? How does this text prepare you for Christ?
Paul writes his letters within a literary framework typical of letters in his day. Understanding this framework can help us identify the main points of each letter. The Lutheran Study Bible and Commentaries provide outlines of each letter for you; however, before you turn to these sources, attempt to identify each section (by chapter and verse) and key themes in each.
Introduction:
Body:
Closing:
HISTORICAL READING
With the exception of Romans, each of Paul’s letters are written to churches that he helped start. The intent of Paul’s letters is to provide pastoral advice to practical situations the communities are facing. In the process, however, each letter reveals some historical background as well. As you read, make note of what you learn about each character and their relationship together.
The Church at Corinth:
Paul:
Other Characters:
The relationship between Paul and the Church:
Consider the following questions as they relate to 1 Thessalonians.
Why do you think this letter was written? What question(s) are addressed?
What implied political or social realities can shed light on this text?
DEVOTIONAL READING
Understanding the form and context of a text is important, but it’s also important to hear these letters as Scriptures speaking individually to us and our community. 1 Corinthians is God’s Word through Paul to the Church at Corinth, but it is also God’s Word through Paul to us.
What does this letter have to say to your world or your nation?
What does this letter have to say to you or your community?
What images or feelings come to mind as you read this letter? Do Paul’s words or the Corinthians’ concerns remind you of any past experiences or concerns of your own?
What would change in you if you took Paul’s words seriously? What would you be concerned about? What person or situation would you see differently than you see now?
LUTHERAN THEOLOGICAL READING
As Lutherans, “we come to our study with certain convictions, insights, and expectations that rise particularly from our Lutheran heritage.” Specifically, Lutherans understand Scripture to speak a word of both law and gospel and to show forth Christ.
In what ways do you hear Paul’s words as law? What demands are being made on the Corinthians (and on us)? What judgments?
How does 1 Corinthians confront you with your own sins?
In what ways do you hear Paul’s words as gospel?
How do you hear God’s good news of forgiveness of your sins, of grace, of promise to be with you, of the gift of Christ Jesus given for you?
In what ways does 1 Corinthians point you or lead you to Christ? How does this text prepare you for Christ?
Thursday, September 17, 2009
We're Back!! - Philemon
THE STRUCTURE OF THE LETTER
Just like we use certain conventions when writing letters today, Paul followed the typical pattern of letter writing for his day. This included an introduction, body, and conclusion. Many of the formal elements of Paul’s letters were very similar to their secular counterparts. However, Paul altered these conventions to fit the nature of his communication – for example, instead of the traditional salutation of the day, the Roman equivalent of “Sincerely,” Paul used the phrase “The grace of the Lord Jesus Christ.” This was also a clever play on words, since the traditional closing was “Karitas” (joy / happiness) and Paul wrote “Karis” (peace). A subtle change, indicating Paul’s grounding in Christ.
BACKGROUND INFORMATION
SLAVERY in Paul’s world was commonplace. Slaves probably represented between 25% and 50% of the Roman Empire’s population. It was so engrained in society that no one questioned slavery as an institution, even though there was some awareness of the inequity that existed. In the same way, we don’t question capitalism as an institution, even though we’re aware of the injustice it can cause. The only known community that did not practice slavery was the Essenes, who did so more as a matter of discipline than of moral objection – they also abstained from marriage and eating certain foods as a part of their discipline. In the same way that the Essenes would have never dreamed of condemning marriage as an institution, so they had nothing against slavery as such. People became slaves at birth (born to slave parents or exposed as infants), through capture (kidnapped by pirates or captured in war), or by selling themselves into slavery to pay debts. As a result, unlike slavery in North America or Egypt, Roman slavery represented more of a social class than an ethnic group. Many slaves were educated in order to be more useful to their masters, and if you walked by a slave on the street, you would likely be unable to tell them from an average citizen. While there are many parallels, it is important to distinguish ancient slavery from the horrible abuses of humanity practiced in more recent memory.
HOUSE CHURCHES in Early Christianity were the primary way that Christians gathered together. Extended families often lived together in one household, which, for the sake of family structure, as well as, in many cases, survival, was a major institution in the ancient world. Jewish synagogues, pagan mystery cults, and philosophical schools often gathered in houses as well. Usually, one fairly wealthy member of the community (whose house was large enough to host a gathering), donated the space, where, at appointed times, the community would gather for worship, prayer, teaching, and to receive the sacraments. This setting was especially important in areas where Christians were being persecuted, because it afforded them some anonymity and protection.
INTERESTING WORD PLAYS are used at a couple key points in Philemon. This fits with the overall character of the letter as a well crafted rhetorical argument. In verse 11, Paul refers to a change in Onesimus from “formely useless” to “useful”. In Greek, the name Onesimus (a common name for slaves) literally meant “useful.” Of double meaning here, however, is the fact that the words Paul uses here are achrestos and euchrestos, which would have been pronounced the same way as Christos (Christ). Therefore, this may also be a reference to Onesmius’ changed character before and after his baptism (alluded to in verse 10). Later, in verse 20, Paul also uses the word oninemi (to benefit or take joy in), the same root word from which Onesimus’ name comes.
REFLECTION QUESTIONS
• Philemon (and many of Paul’s letters) give us a model of Christian gratitude. Do you ever thank God for the people in your life? How do your prayers compare to Paul’s prayer for Philemon?
• Paul states that he could use his authority to get what he wants, but that he “would rather appeal to [Philemon] on the basis of love.” What do you take this to mean? Why does Paul approach the situation in this way? How does this inform current Lutheran conversations regarding “love of the neighbor”?
• Because of the rhetoric (use of persuasion) in this letter, most scholars agree that Paul leaves Philemon little choice in his actual action. Some scholars believe that this is manipulative and wrong, others point to an appropriate use of thoughtful reasoning. What do you think, and why?
• In verses 15-16, Paul speculates on a divine purpose in the disagreement (or even disobedience) between Philemon and Onesimus. Some people believe God causes every situation for a purpose. Others believe that God is at work within every situation to bring about good. Do you see a difference? Which do you think Paul is pointing to here? (See also Roman 8:28)
Just like we use certain conventions when writing letters today, Paul followed the typical pattern of letter writing for his day. This included an introduction, body, and conclusion. Many of the formal elements of Paul’s letters were very similar to their secular counterparts. However, Paul altered these conventions to fit the nature of his communication – for example, instead of the traditional salutation of the day, the Roman equivalent of “Sincerely,” Paul used the phrase “The grace of the Lord Jesus Christ.” This was also a clever play on words, since the traditional closing was “Karitas” (joy / happiness) and Paul wrote “Karis” (peace). A subtle change, indicating Paul’s grounding in Christ.
BACKGROUND INFORMATION
SLAVERY in Paul’s world was commonplace. Slaves probably represented between 25% and 50% of the Roman Empire’s population. It was so engrained in society that no one questioned slavery as an institution, even though there was some awareness of the inequity that existed. In the same way, we don’t question capitalism as an institution, even though we’re aware of the injustice it can cause. The only known community that did not practice slavery was the Essenes, who did so more as a matter of discipline than of moral objection – they also abstained from marriage and eating certain foods as a part of their discipline. In the same way that the Essenes would have never dreamed of condemning marriage as an institution, so they had nothing against slavery as such. People became slaves at birth (born to slave parents or exposed as infants), through capture (kidnapped by pirates or captured in war), or by selling themselves into slavery to pay debts. As a result, unlike slavery in North America or Egypt, Roman slavery represented more of a social class than an ethnic group. Many slaves were educated in order to be more useful to their masters, and if you walked by a slave on the street, you would likely be unable to tell them from an average citizen. While there are many parallels, it is important to distinguish ancient slavery from the horrible abuses of humanity practiced in more recent memory.
HOUSE CHURCHES in Early Christianity were the primary way that Christians gathered together. Extended families often lived together in one household, which, for the sake of family structure, as well as, in many cases, survival, was a major institution in the ancient world. Jewish synagogues, pagan mystery cults, and philosophical schools often gathered in houses as well. Usually, one fairly wealthy member of the community (whose house was large enough to host a gathering), donated the space, where, at appointed times, the community would gather for worship, prayer, teaching, and to receive the sacraments. This setting was especially important in areas where Christians were being persecuted, because it afforded them some anonymity and protection.
INTERESTING WORD PLAYS are used at a couple key points in Philemon. This fits with the overall character of the letter as a well crafted rhetorical argument. In verse 11, Paul refers to a change in Onesimus from “formely useless” to “useful”. In Greek, the name Onesimus (a common name for slaves) literally meant “useful.” Of double meaning here, however, is the fact that the words Paul uses here are achrestos and euchrestos, which would have been pronounced the same way as Christos (Christ). Therefore, this may also be a reference to Onesmius’ changed character before and after his baptism (alluded to in verse 10). Later, in verse 20, Paul also uses the word oninemi (to benefit or take joy in), the same root word from which Onesimus’ name comes.
REFLECTION QUESTIONS
• Philemon (and many of Paul’s letters) give us a model of Christian gratitude. Do you ever thank God for the people in your life? How do your prayers compare to Paul’s prayer for Philemon?
• Paul states that he could use his authority to get what he wants, but that he “would rather appeal to [Philemon] on the basis of love.” What do you take this to mean? Why does Paul approach the situation in this way? How does this inform current Lutheran conversations regarding “love of the neighbor”?
• Because of the rhetoric (use of persuasion) in this letter, most scholars agree that Paul leaves Philemon little choice in his actual action. Some scholars believe that this is manipulative and wrong, others point to an appropriate use of thoughtful reasoning. What do you think, and why?
• In verses 15-16, Paul speculates on a divine purpose in the disagreement (or even disobedience) between Philemon and Onesimus. Some people believe God causes every situation for a purpose. Others believe that God is at work within every situation to bring about good. Do you see a difference? Which do you think Paul is pointing to here? (See also Roman 8:28)
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