Reading for January 8th

 Read Micah 2.1-5. In 2.1-5: Judgment for economic crimes. The Theme of this speech is the exploitation of the poor by the rich. In verses 1-2: The indictment blames the wealthy for seizing fields unfairly. Including the ancestral inheritance which was not to leave the family's possession. In verses 3-5: The sentence imposes a punishment that suits the crime. The wealthy will lose their own fields and others will divide them among themselves. Comments or Questions..

Reading for January 7th

 Read Micah 1.10-16. In1.10-16: A lament over the invasion of Judah. This speech may have been composed in response to the invasion in 701 BCE of the Assyrian King Sennacherib, who conquered Lachish (v. 13) together with other cities and towns in the Judean foothills in the vicinity of Micah's own village Moresheth-gath (v. 14). Among the towns Micah lists bearing the brunt of the Assyrian attack, Beth-ezel (v.11), Lachish (v.13). Moresheth-gath and Achzib (v. 14), and Mareshah and Adullam (v. 15) have been identified with sites in the Judean foothills and the other places mentioned were likely situated in this vicinity as well. Comments or Questions..

Reading for January 6th

 Read Micah 1.2-9. In 1.2-9: Judgment on Samaria and Jerusalem. Micah's opening speech focuses on his primary audience: the  ruling elite in the capitals of Israel and Judah. In verses 3-4: Divine appearances so powerful that they throw nature into disarray are common at the beginning of prophetic books (Am 1.2; Nah 1.3-5). In verse 5: Samaria and Jerusalem are viewed as the centers of corruption in their respective kingdoms. In verses 6-7: the end of Samaria, forecast here, occurred during Micah's career in 721 BCE when Assyrians conquered Israel. In verse 9: A Threat to Jerusalem, but not its end, is described. Comments or Questions.. 

Reading for January 5th

 Read Micah 1.1. In 1.1: Title. Micah's home is the small village of Moresheth, southwest of Jerusalem in the southern kingdom of Judah, but his speeches are directed to Samaria and Jerusalem, capital cities of the north and the south. Comments or Questions..

Reading for January 4th

 Read Galatians 6.11-18. In verses 11.18: Paul's final appeal. In verse 11: This reflects his customary practice (1 Cor 16.21).  In his own hand writing, he summarizes themes already treated in the letter. In verse 12: He attacks the motives of his opponents (4.17-18). In verse 13: Criticizing their inconsistent practice recalls Rom 2.17-24. By "boasting" of the number of converts they have won, They violate Jer 9.23-24. In verse 14: Paul restates his central claim. The crucified Christ is his sole focus (1 Cor 2.2). The crucifixion marked two deaths; the collapse of the world the defined him (law) and the eclipse of the self-understanding that derived from the world. In verse 15: Ethnic identity no longer matters (3.26-28; 1 Cor 7.19). What matters is participating in God's reordered universe brought about by Christ (2 Cor 5.17). In verse 16: Israel of God possibly refers to those who oppose him, but could be God's people as originally envisioned in the promise to Abraham: those who live by faith, both Jews and gentiles, In verse 17: His apostolic life imprinted the crucifixion on his body (2 Cor 4.17). Comments or Questions...

Reading for January 3rd

 Read Galatians 6.1-10. In 6.1-10: Moral exhortations. In verse 1: Church discipline should seek to restore, not punish  (Mt 8.15-20; 1 Cor 5.1-8). Its overall tone is defined by 5.22-23. In verse 2: The law of Christ expresses the way of love (2.20). It produces mutual responsibility (Rom 15.1). In verse 3: Arrogance thrives on self-illusion (1 Cor 8.2). In verse 4-5: This expresses the other side of responsible behavior. In verse 6: Teachers are entitled to (financial) support from their students (1 Cor 9). In verses 7-10: V. 7 expresses popular wisdom (Job 4.8; Prov 22.8). In verse 9: Harvest time points to the final judgment (Mt 13.11-12). Comments or Questions..

Reading for January 2nd

 Read Galatians 5.13-26. In 5.13-26: Living in freedom. Having just discussed what returning to slavery would mean (5.2-12), Paul now expounds on freedom (5.1). In verse 13: Self-indulgence captures the sense of the flesh ("sarx"). Now the slave imagery is used positively: Love requires a new form of submission (Rom 6.15-19). In verse 14: Lev 19.18; Rom 13.8-10. In verses 16-17: Spirit and flesh define opposing spheres of life and loyalties (Rom 8.5- 7). In verse 18: The law is associated with flesh ((Rom 7). In verses 19-21: Works of the flesh: this vice list enumerates various forms of self-indulgence (v. 13; see Rom 1.29-31). Sexual sins head the list, followed by sins leading to social disorder, then personal excesses. Kingdom of God is God's future reign (1 Cor 6.9-10). In verses 22-26: Fruit of the Spirit is what living by the Spirit produces (2 Pet 1.5-7). In verse 24: The moral life is similarly described in Rom 6.6. In verses 25-26: Rom 8.5-8. Life in the Spirit recognizes different gifts and mutual need, thereby devaluing interpersonal rivalry (1 Cr 12). Comments or Questions..

Reading for January 1st

Read Galatians 5.2-12. In 5.2-12: Why circumcision should be refused.  Here Paul gets to the central issue that is dividing the community. The opposing thought God required the gentile Christians in Galatia to be circumcised. In verse 3: Circumcision indicated a willingness to live by Torah (Gen 17.9-14), The emphasis here is the entire law (3.10). In verse 4: Cut yourselves off can be be rendered, "You were estranged." To choose the law is to abandon Christ, the symbol of God's grace (1.6, 15; 2.20-21: Rom 5.15). In verse 5: Rom 8.18-25. In verse 6: Christ redefines the meaning of ethic identity (6.15; 1 Cor 7.19). Faith working through love is generally taken as "faith made effective through loving acts" (5.13-14). It could be "faith that be comes effective by responding to Christ's love" (2.20). In verses 7-8: The call to follow the law does not come from God. In verse 9: 1 Cor 5.6. In verse 10: The curse of 1.6-9 will take effect. In verse 11: To convince the Galatians, the opposing teaches apparently argued that Paul approved of circumcision. In verse 12: Not only would circumcision hurt physically, it would also banish them under the law (Deut 23.1). Comments of Questions..

Reading for December 31st

 Read Galatians 4.21-5.1. In 4.21-5.1: The allegory of Hagar and Sarah. The mother image of v. 19 is developed in the comparison of these two mothers (Gen 16-21). In verse 21: Attraction to the law requires an argument from the law. In verse 23; Flesh: Ishmael's birth occurred through human conniving. Jacob's birth fulfilled God's promise to Abraham and Sarah (Gen 17). In verses 24-26: In allegory, things referred to in in a text are understood to have another, often deeper, meaning. Gen 16 describes Hagar as a slave-girl. Since Paul associates the Mosaic law with slavery (3.22; 4.3). Hagar can stand for Mount Sinai, where the law was given to Moses. It is now practiced in present in Jerusalem. Sarah, by contrasts, is free. She has no association with slavery (the Mosaic law), but instead symbolizes another reality., Jerusalem above. In verse 27: Isa 54.1. In verse 28: Those who have responded to God in faith (3.26) are like Isaac, Abraham's children. Now, as then, the two children fight: flesh (law) against Spirit (faith). In verse 30: Gen 21.10 gives scriptural basis for rejecting the Mosaic law. In verse 31: According to scripture, Abraham has two family lines, one leading through Hagar to slavery under the law, the other through Sarah to freedom as embodied in the promise. Paul urges the Galatians to trace their lineage through the later. In 5.1: Since Christ is Abraham's promised offspring (3.16), his is the link to freedom represented by Sarah. To begin observing Mosaic law is to switch bloodlines and resort to a yoke of slavery. Comments or Questions..

Reading for December 30th

 Read Galatians 4.12 -20. In 4.12-20: Paul recalls his founding visit. In verse 12: Paul's meaning is not clear. perhaps, "come back over to me just as I once came to you." In verses 13-15: His much discussed physical infirmity is not known. His reference to eyes maybe a figure of speech expressing their generosity rather than an allusion to some health problem (v. 15; 2 Cor 12.7-8). In verse 16: This recalls his blunt speech (1.6-9; 3.1-5). In verse 17; The false teachers of 1.7 are in mind. Exclude you; They are charged with trying to cut the Galatians off from Paul, or possible from Christ. In verses 19-20: Paul is now the anxious mother fretting over her children (1 Thess 2.7). Comments or Questions..

Reading for December 29th

 Read Galatians 4.1-11. In 4.1-11: No longer slaves, but children. In verse 1. Heirs: Comparing life under the law to being a minor continues the illustration introduced in 3.15. Slaves introduces a second image, which developed in ch. 4-5. In verse 3: Elemental spirits of the world (Gk., "ta stoicheia tou kosmour") is difficult. Rudiments captures the sense of "stoicheion" as something fundamental-elements or principles. These may perhaps be elementary forms of religion that were superseded by Christ, or the four elements (fire, air, water, earth) understood as heavenly forces. See 4.9. In verse 4: The language sounds confessional (Rom 8.3). here Paul succinctly states what the gospel birth stories present more fully, especially Luke (Lk 1-2; Mt 1-2). Emphasized are Jesus' humanity and Jewishness. In verse 5: Redeem, literally "buy back," suggests buying the freedom of young slaves in order to adopt them as children. In verse 6; The reality of 3.26 is proposed. "Abba Father!" expresses Christ's obedient spirit (Mk 14.36; Rom 8.15). In verse 7: Being able to address God the way Jesus did signals the change in status from slave to child. In verse 8: This is typical language for living as gentiles (1 Thess 4.5). In verse 9; The difference between "knowing God" and :being known by God" is an important distinction for Paul. One borders on arrogance, the other sees knowledge as God's domain (1 Cor 13.12). Weak and beggarly elemental spirit: Jews criticizes pagans for blindly submitting to forces with no real power. In verse 10: Given the Galatian's attraction to the law, these are doubtless Jewish observances (5.4; Col 2.16). In verse 11; This reference to his founding visit triggers the following discussion. Comments or Questions..

Reading for December 28th

 Read Galatians 3.19-29. In 3. 19-29:Why the law was given. Paul shows similar concern to defend the law in romans (Rom 7.7-12). In verses 19-20: because of transgressions: This is a very difficult phrase: as a way of dealing with transgressions that could be dealt with no other way? as a way naming our transgressions? ordained through angels by a mediator; The particular event this refers to is unclear. Its intent is to show that the law expressed God's will indirectly. In verses 21-22: This would seem to follow from vv. 17-18 (Rom 3.31). As in Rom 7, sin as a powerful, almost personal, force capable of using the law to its own advantage. faith in Jesus Christ: See comments on 2.15-21.  In verses 23-29: Faith refers to the way faith. anticipated by Abraham but exemplified in Christ. In verse 24: Disciplinarian refers to a teacher responsible for a child's upbringing on behalf of the parents, a temporary role. In verse 26: In Christ Jesus: Believers now enjoy the status of full fledged children who no longer need a surrogate parent. faith marks the way one "enters" Christ. In verse 27: Through baptism believers "die and rise" with Christ, thereby entering the sphere where God's life-giving power is operative. So engulfed are they by Christ, it is like putting on a garment (Col 3.9-11). In verse 28: The elimination of ethic, social and gender distinctions derives from the oneness experienced in Christ (1 Cor 7.17-24). The language here is probably drawn from an early baptismal formula. In verse 29: This is the point toward what Paul has been building. God promised Abraham, that gentiles would receive blessing through his "seed." This occurred with Christ, the seed of Abraham, who enabled Abraham's way of relating to god to become reality-the way of faith. These who respond to Christ in faith, both gentiles and Jews. become Abraham's children. Who, then, are Abraham's children/Jew Alone? No, Everyone who shares the faith of Abraham. Christ, first, then those who exhibit faith like Christ. Comments or Questions..

Reading for December 27th

 Read Galatians 3.6-18. In 3.6-18: God's promise to Abraham. This treatment of Abraham should be compared with Rom 4. In verse 6: Gen 15.6; see Rom 4.3. In verse 7: Abraham's true descendants are not the circumcised, but those who have faith like his (Rom 4.16). In verse 8: Gen 12.3; 18.18. In verse 9; Those who believe, both Jew and gentiles, share Abraham's capacity for faith. In verse 10: Deut 27.26. The emphasis is on all the things: obligation to do everything the law says. Since this is impossible, the law is a curse. Romans omits this argument (see James 2.10).  In verse 11: For Paul, faith as an alternative way of relating to God is expressed in Hab 2.4, however is is understood (Rom 1.17). In verse 12: Paul uses Lev 18.5 to show that the law is based on doing, not believing (Rom10.5). In verse 13: The curse of the law is not being able to do everything in the law.  A curse was needed to break the curse: Christ's death by crucifixion broke the law (Deut 21.23). In verse 14: The blessing of Abraham is God's promise to Abraham mentioned an v. 8. In verse 15-18: The illustration of the will in based on Gen 13.15; 17.8; 24.7. Pal sees the sinular use of offspring, literally "see" ("sperma") as significant. since it is singular, it cannot refer to Abraham's many decedents. rather it must refer to a single descendant of Abraham who made God's promise possible-Christ (v. 16). In verse 17: Ex 12.40. The covenant with Abraham envisioned that through a single person the gentiles would be blessed. Since this was like a ratified will, the law that came later did not void the earlier agreement. this can only mean that the law was not the channel through which the promise was kept alive. The promise bypassed the law. Comments or Questions..

Reading for December 26th

 Read Galatians 3.1-5. In 3.1-5: Recalling the Galatians' conversion. In verse 1: Paul's preaching and lifestyle publicly displays Christ's crucifixion (1 Cor 2.1-2; 2 Cor 4.10-12). In verse 2: Received the Spirit: The mark of genuine conversion is experiencing God's life-giving Spirit through Christ (Rom 8.9) In verse 3: Flesh and law are closely identified in Paul (Rom 8.3). In verse 5: Work miracles (literally "working power") signified the presence of the Spirit (1 Cor 12.10). Comments or Questions...

Reading for December 25th

 Read Galatians 2.11-21. In 2.11-14: Paul opposes Peter at Antioch. In verse 11: When the Antioch visit occurred is not known. In verses 12-13: This hypocrisy: eating with gentiles indicate fill acceptance. refusing to do so implied their "uncleanness" before God. For Paul, gentile Christians were accepted by God. Their status before God did not change with the coming and going of conservative Jews. The circumcision faction, literally "those of the circumcision: required gentile Christians to be circumcised (5.2-6). In verse 14 "How can you meet gentiles half way (not keep food laws), then require them to go the whole way (be circumcised)?" In verses 15-21: Paul's gospel: we are justified through Christ not the law. In verse 15; Gentile sinners: 1 Thess 4.5. in verse 16: Reckoned as righteous (by God) well expresses justified (see Rom 3.21-26. Faith in Jesus Christ :Christ is the object of our faith; we trust him as God's agent of redemption. Christ's own faithfulness to God enables our salvation (Rom 3.22, 26). In verse 17: Does Christ serve sin's purpose by exposing us as sinners? In verse 18: What Paul tore down was Torah observance as the only basis for relating to God. In verse 19: Paul found the demands of the law suffocating (Rom 7.9-10). In verses 19b-20: Crucified with Christ: Paul reenacted Christ's death as a coparticipant. Like Christ, he experienced a death of the self (Rom 6.10), Now with the living Christ, his life exhibits faith defined by Christ-enter trust placed in Christ or the pattern of faithfulness Christ himself displayed before God . Christ's death exemplifies love for others (1.4; 2 Cor 5.14). In verse 21: This briefly states Paul's position. Comments or Questions..

Reading for December 24th

 Read Galatians 2.1-10. In 2.1-10: The Jerusalem summit meeting. In verse 1: Acts 15 reports Paul and Barnabas' visit to the Jerusalem conference, but not the visit of Titus. The content of that meeting differs substantially from what Paul reports here. In verse 2; Revelation: Paul felt compelled by God to go. In verse 3: As an uncircumcised gentile, Titus serves as the test case. In verse 4: These false brothers remain unidentified. "Brothers" suggest they are Christians (Acts 15.6). In verse 6: Acknowledged leaders: the Greek reads, "those who were supposed to be something." They appear to be different from those named in vv. 7-9. In verses 7-8: How Paul came up with this division of labor is not clear. Acts presents Peter preaching both to Jews and gentiles, although Paul is mainly responsible for the gentile mission outside of Palestine.. V. 8 refers to Paul's call (1.15-16). In verse 9: James is probably the brother of Jesus, not the apostle (Acts 15.13-21; 12.1-5). Cephas is Peter (v. 7). John is no where else mentioned by Paul; he is probably the apostle (Acts 3-4; Mt 4.21) James and Peter are mentioned in Acts 15; John is not. Acknowledged pillars may be sarcastic; "supposedly pillars. It nonetheless indicates their status as leaders. In verse 10: Acts 15 does not mention the collection (see Acts 11.27-29). It figures prominently in Paul's letters (1 Cor 16.1-4; 2 Cor 8-9; Rom 15.25-27). Comments or Questions..

Reading for December 23rd

 Read Galatians 1.13- 24. In 1.13-24: Paul recalls his past. In verse 13: His role as persecutor was a key memory informing Paul's understanding of his apostleship (1 Cor 15.9; Acts 8.3). In verse 14: His formal training as a Pharisee is in view (Phil 3.5-6; Acts 22.3). In verse 15: The language recalls Older Testament prophetic calls (Isa 49.1; Jer 1.5). In verse 16: The experience changed Paul into the apostle to the gentiles (Rom 15.15-16; Acts 9.15). In verse 17: Paul's autobiographical account differs slightly from the story of his call in Acts 9. In Acts 9.26-30; 22.17-21, Paul returns to Jerusalem immediately after his conversion. Arabia was a nearby region. The return to Damascus locates the events of v. 15 (Acts 9; 2 Cor 11.32-33). In verses 18-19: This visit is sometimes identified with acts 9.26-30, although Acts 9 mentions neither Cephas (Peter) nor James. In verse 20: 2 Cor 11.31. In verse 21: Syria is the region of Damascus; Cilicia is eastern Asia Minor. In verses 22-23: This is a difficult to harmonize with Acts 9.26-30. Comments or Questions..

Reading for December 22nd

Read Galatians 1.1-12. In verses 1-5: Greeting. Paul's strong denial of human origin of his apostleship (1.11-12) is a hint of the controversy that drives this letter. In verse 4: Gave himself: Christ's death is understood as a sin offering for others (Eph 5.2; Lev 4-5). In verse 6-12: Paul defends his gospel. Paul omits his normal prayer of thanksgiving for his readers, showing how angry he is with them (contrast 1 Cor 1.4-9). In verse 6-7: Different gospel refers to the views Paul opposes in the letter, mainly, that God requires gentile Christians to observe the Mosaic law (4.21; 5.2-4). In verses 8-9: The use of the double curse is especially emphatic (1 Cor 16.22). In verse 10: The perspective of Paul's critic's. In verses 11-12: Human origin renders "kata anthropon," literally "according to man," thus human. Revelation of Jesus Christ: Paul's understanding of the gospel occurred through a revelation whose content was Jesus Christ (v. 16).

Reading for December 21st

 Read Jonah 4.1-11. In 4.1-11: God's lesson to Jonah. In the final episode of Jonah's story, the prophet's self interest is contrasted with God's compassion for others, even for those people considered enemies of Israel and Judah. In verse 2: Jonah says "You are a gracious God and merciful," he is quoting an ancient Israelite creedal statement affirming God's compassion for the repentant and judgment on the unrepentant (Ex 34.6-7; Joel 2.12) In verse 6: The castor bean, the best suggestion for the Hebrew "qiqayon" (rendered here bush), is a perennial herb whose oil was used in antiquity for medicine and as fuel for oil lamps, its large leaves could provide a modest amount of shade. In verse 11: The final phrase of the story, many animals, recalls the repentance of the animals in 3.7, and not without a bit of humor and irony, emphasizes again the extent of God's compassion. Comments or Questions..

Reading for December 20th

 Read Jonah 3.1-10. In 3.1-10: The Ninevites repent and are saved. An irony that underlies the response of the people of Nineveh to Jonah's preaching is that, while the people of Israel and Jonah seldom respond to their own prophets by repenting (Hos 9.7; Am 4.6-12), these wicked enemies repent immediately. In verse 6: Sackcloth and ashes are traditional signs of mourning and repentance (Joel 1.13; Isa 58.5). In verses 7-8: By including Nineveh's animals in the rituals of fasting, wearing sackcloth, and praying to God, the narrator emphasizes through humor and irony Nineveh's total response to Jonah's preaching. Comments or Questions..

Reading for December 19th

 Read Jonah 2.1-10.  In 2.1-10: Jonah's prayer. Jonah's prayer, an appeal to God in poetic form, maybe a traditional text taken over by the narrator to represent Jonah's petition. it is composed in the form of a lament, a common psalm type in which the worshipper pleads for God's help in a time of great distress (Ps 3, 5,7). In verse 2: The lament opens with an address, in which the worshipper calls out to God. Sheol is the land of the dead. In verses 3-6: The description of distress follows the opening address. The image of deep waters swallowing the worshipper is common in such descriptions of distress (Ps 69.1-2, 14-15).The holy temple refers to the Temple in Jerusalem. In verse 7: A petition to God follows the description of distress. In verses 8-9: Laments customarily end, as does this one, with the worshipper anticipating God's aid and promising to thank God by presenting a sacrifice at the Temple. Comments or Questions..

Reading for December 18th

 Read Jonah 1.1-17, In 1.-17: Jonah flees from God. The book of Jonah begins, as do other prophetic books, with the phrase the word of the Lord came to ... (1.1; Hos 1.1), but unlike other prophets, Jonah embarks on an elaborate plan to escape his calling. the motif of descent runs through the narrative of Jonah's attempt to escape (vv. 3, 5, 15). In verse 3: Tarshish is a site of uncertain location on the Mediterranean coast west of Israel (Isa 23.1) in the opposite direction from Nineveh to the east. Joppa is an ancient Meditterrean  port city, just south of modern Tel Aviv. In verse 4: Israel's God is frequently associated with the thunderstorm (Ex 19.16-17; Ps 18.7-15). Comments or Questions..

Reading for December 17th

 Read Obadiah verses 15-21. In verses 15-21: Edom's end and Judah's renewal.  Obadiah weaves together the themes of Edom's judgment and Judah's salvation.. In verse 18: The house of Jacob and the house of Joseph refer to the southern kingdom of Judah or the Israelite people as a whole, while the house of Esau refers to Edom. In verses 19-20: Listed here are the territories Obadiah expects to be resettled when Judah is restored: the Negeb, south of Judah; Mount Esau, the territory of Edom southeast of Judah; the Shephelah, the foothills west of Judah; the land of Philistines on the Mediterranean coast west of Judah; Ephraim and its capital Samaria; the old northern kingdom Israel; and Phoenicia and its city Zerephath, on the Mediterranean coast northeast of Judah. comments or Questions..

Reading for December 16th

 Read Obadiah Verses 1-14. In verses 1-7: The fall of Edom. Obadiah announces the sentence for Edom's crimes. In verse 1; This messenger is a member of the heavenly council sent to announce God's plans. In verse 3: The clefts of the rock refer tot he mountain range, rising sharply to the east of the Jordan rift valley, on which Edom was located. In verse 6: Esau, the ancestor of the Edomites (Gen 25.30), is used by Obadiah as a synonym for Edom. In verse 7: Those who ate your bread are the allies mentioned earlier in the verse. Alliances were sealed by covenant meals (Gen 31.44-46). In verses 8-14: Edom's betrayal of Judah. Obadiah lists the  details of Edom's exploitation of Judah following Babylon's destruction of Jerusalem (587 BCE). In verse 9: Teman is either synonym for Edom or the name of a section or city in Edom. Mount Esau maybe a particular Edomite mountain or the mountain range on which Edom was located. In verse 10: Jacob, the brother of Edom's ancestor Esau (Gen 25.24-26), is used by Obadiah to represent the citizen's of Jerusalem and Judah. In verse 11: Jerusalem is the capital of Judah. Comments or Questions..

Reading for December 15th

 Read 2 Corinthians 13.1-13. In verses 1-4: Final warning. In verse 1: Third time: 12.14; the quotation is from Deut 19.15. In verse 2: Paul resumes the tone of a stern father (1 Cor 4.18-21). In verse 3: Again, the tone is sarcastic. they could have asked: How do we know your apostolic call is legitimate? In verse 4: Like 4.7-12, Paul's lifestyle bears the stamp of Christ's death and resurrection. defining the resurrection power as the power to discipline is a new wrinkle. In verses 5-10: Parting advice. In verse 5: Such advice, taken seriously makes them less vulnerable to the pressures of outside teachers. The presence of Christ within them should give them confidence to chart their own course (Rom 8.10). In verses 6-9: These are the words  of an anxious father-self-doubts, fear that his children will never grow up, willingness to be weak as long as the children are strong. In verse 10: He closes with a father's threat (10.8; 12.19). In verses 11-13: Farewell and benediction. In verse 11: Such advice brings harmony. In verse 12: The holy kiss was a form of liturgical greeting that may have originated in early Christian circles (Rom 6.16; 1 Cor 16.20). In verse 13: The trinitarian form of the benediction is distinctive. Comments or Questions..

Reading for December 14th

 Read 2 Corinthians 12.14-21, In 12.14-21: Fatherly love and anxiety. In verse 14: Third time: The founding visit (Acts 18) was followed by the painful visit (2.1), which prompted this severe letter. Writing from Macedonia, he is now ready to come a third time (13.1). What is yours: He did not want their money. The parent-child image extends through both letters (11.2; 1Cor 4.14-15). In verse 16: Crafty explains his denials in 2.17 and 4.2. In verses 17-18: The sending of Titus and the brother described in 8.16-24 appears to be in view. Taking advantage could be applying pressure to participate in the collection. In verse 19: His self-defense has occurred under oath. Building  up defines the purpose and the limits of Paul's use of authority (10.8). In verse 20: Some of these vices of social disorder have been present for a long time (1 Cor 1-4). In verse 21: Sexual sins have not figured prominently in 2 Corinthians although they are included in the warnings of 6.14-7.1. These fears may go back to the first letter (1 Cor 5.7). Comments or Questions..

Reading for December 13th

 Read 2 Corinthians 12.1-13. In verses 1-10: Experiencing visions and revelations of the Lord. In verse 1: Paul now moves to a different order of boasting. In verse 2: The person in Christ is surely Paul himself. Fourteen years ago would put it shortly after his conversion, probably in the 30's. In verse 3: The language suggests an ecstatic experience., in which he was taken out of the body. In verse 4: Paradise is where God dwells (Lk 23.43; Rev 2.7). Hearing unrepeatable things describes the revelations in greater detail (v. 1). What he saw is emphasized less. In verse 5: Such an experience enabled Paul to distinguish his ordinary self from the caught up into heaven. In verses 6-7: In talking about such experiences, less is better. In verse 7: What is thorn in the flesh was no one knows, though many guesses have been made. Messenger of Satan is literally "angel of Satan." In verse 8: The Lord can be either God (1.2) or Christ (13.14). In verse 9: Power of Christ: Christ transmits the  power he experienced in the resurrection (4.11; 1 Cor 6.14). In verse 10: Weak ... strong expresses the paradox of the cross (1 Cor 1.25). In verses 11-13: Concluding the fool's speech. In verse 11: Super apostles: 11.5. I am nothing: again Paul speaks sarcastically, mimicking the  opponents (10.7). In verse 12: Paul occasionally refers to his wonder-working ability (Rom 15.19) It is developed much more fully in Acts. In verse 13: Their argument could have run: You were much closer to Philippi, they supported you financially (Phil 4.15). Comments or Questions ..

Reading for December 12th

 Read 2 Corinthians 11.16-33. In 11.16-33: A fool speaks. In verse 18: They boast in self-achievements (10.2-4). In verse 19: This recalls Paul's description of the "spiritual people"  in 1 Cor 4. 10. In verse 20: They submit to the false apostles' demands for money. In verse 22; these labels identify them as Jewish Christians. Unlike Paul's opponents in Galatia, they do not require circumcision and observance of the law (Gal 5.2-6). In verse 23: Ministers of Christ: their language is Christian (11.4). Madman 5.13. In verses 23-27: This list of hardships is longer and more detailed than others (6.4-10). Acts 13-28 confirms many of these details. In verse 24: This indicates Paul was under synagogue jurisdiction. In verse 28: Anxiety: This was especially seen in the way he awaited Titus' report (2.12-13; 7.5, 13; 1 Thess 2). In verses 30-33: This episode caps the list of hardships. In verse 31: The use of the oath underscores that the claims that follow will be hard to believe (Gal 1.20). In verses 32-33: This may be the escape referred to in Acts 9.23-25. Comments or Questions..

Reading for December 11th

 Read 2 Corinthians 11.1-15. In 11.1-15: Paul's love for the Corinthians. In verse 1: Foolishness: This anticipates the fool's speech that follows (11.16-29). In verse 2: The image is a father whose daughter has deeply disappointed him. In verse 3; Gen 3.13. Led astray suggests sexual seduction. In verse 4: The opponents are obviously Christian. Another Jesus probably means an understanding of Christ completely different from Paul's, perhaps on emphasizing Jesus' miracle working power and resurrection to the neglect of his human limitations and crucifixion. Different spirit is possibly a different understanding of the Holy Spirit. Their different gospel certainly placed them at odds with Paul (Gal 1.6-9). In verse 5: Super-apostles: This doubtless Paul's label for his opponents (12.11), it need not refer to the twelve apostles, but could be a derisive way of referring to competing missionaries. In verse 6: He echoes their criticisms of him. In verses 7-9: In keeping with the policy outlined in 1 Cor 9, he preached without pay. Humbling myself refers to working to support himself. Other churches: He received financial support from the Philippians (Phil4.15). In verse 11: His opponents might have argued if he loved you, he would accept your money. In verse 12: Equals: They wanted to have equal claim on the church. In verse 13: The language is unusually harsh. Apostles probably means "missionaries," rather than some of the twelve apostles (8.23; 12.11-13). In verse 14-15: Calling them ministers of Satan intensifies the criticism. Comments of Questions..

Reading for December 10th

 Read 2 Corinthians 10.1-18. In 10.1-13: Paul defends his ministry. In 10.1-11: Taking the offensive. In verse 1: The character of Christ figures prominently in chs. 10-13 (11.4; Mt 11.29). Humble ... bold: Paul mimics his opponents' description of him (v. 10). In verses 2-4: Human translates "sarx," literally "flesh." it denotes an outlook opposed to god and concerned primarily with oneself. In verses 4-6: The military imagery serves to draw the battle lines between Paul and his opponents. He sees the controversy as more than a  battle of words, it is a conflict of a much higher order (Rom 13.12; Eph 6.10-17). Inverse 7; Paul's fidelity to Christ was an issue. In verses 8-9: The source and nature of Paul's authority are concerns throughout this section (13.10). In verse 10: This identifies two important criticisms; inconsistent behavior (1.15-22) and poor speaking ability (4.2;11.6). In verses 12-18: Limits of self promotion. In verse 12: Commend themselves: Paul was probably accused of making himself the center of his preaching (3.1-3; 4.5; 5.12). Now he criticizes his opponents for promoting themselves as a way of gaining favor. In verses 13-16: Paul regarded Achaia as the region God assigned him, He thinks the "super-apostles" (12.11) have invaded his territory. he preferred to work where no one else had been ((Rom 15.20). Inverse 17: Jer 9.23-24; see 1 Cor 1.31. In verse 18: Paul consistently defers to god's judgment (1 Cor 4.3-4). Comments or Questions..

Reading for December 9th

Read 2 Corinthians 9.1-15. In verses 1-5: Paul explains the purpose of the delegation. In verse 1: Ministry to the saints is another name for the collection (8.4, 20). In verse 2: Last year 8.10. In verse 3: The brothers are those mentioned in 8.18. In verse 5: Voluntary gift: it should be like Christ's gift (8.9). In verses 6-15: Reasons to give. In verse 6: The proverb expresses general experience (Job 4.8; Prov 11.24-25). In verse 7: The gift should be deliberate and voluntary (Philem 14). God loves a cheerful giver: This quotation is based on the Septuagint version (the ancient Greek translation of the Hebrew Scripturas) of Prov 22.8a (see Sir 35.9. In verse 8: God's generosity toward human beings is a recurrent biblical Theme (Deut 30.9-10; Lk 1.52). For Paul, it especially enables human generosity. In verse 9: Ps112.9. In verse 10: Based on Isa 55.10. In verses 11-12 The more blessings, the more prayers of thanksgiving offered. In verse 13: Willingness to give is seen as an expression (and test) of one's confession of faith. In verses 14-15: God's graciousness is the ultimate reason to give. Comments or Questions..