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?
Thursday, October 15, 2009
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?
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