Reading for March 9th

 Read Isaiah 10.5-19. In 10.5-34: Assyria will not escape the judgment of God. In verses 5-19: Assyria was the agent of God, but its ministers were arrogant and blasphemous (see 36.13-20). When God judged that the time was ripe (v. 24) Assyria would suffer a severe punishment from God (vv. 15-19), set out is a series of word-pictures related to other sayings. In verses 17-19: The tree imagery is related to the language of "briers and thorns" in 5.6 (see 7.23-23; 9.18; possibly also relates to the wooden rod of 9.4 and 10.5). Comments or Questions..

Reading for March 8th

 Read Isaiah 9.8-10.4. In 9.8-10.4: No respite for the land of Ephraim. In 9.8-21: The Assyrian intervention proved ruinous. Judah fared less badly than Ephraim; 2 Kings 17.5-23 tells how Ephraim was destroyed (see also Isa 7.8). The prophet warns against pride and complacency (vv. 9-10) in trusting that ruin would be overcome. During the following half-century, persistent external interference and internal conflicts ruined the region of Ephraim-Samaria. Not till the reign of Josiah more than a century later were serious attempts made to reunite parts of this land with Judah. In 10.1-4: Verses belong to the condemnation of the leaders of Jerusalem in 5.8-24 (note also the use of the refrain from 9.8-21 in 5.25), while 10.4 clearly belongs to the warning against Ephraim (9.8-21). Comments or Questions..

Reading for March 7th

 Read Isiah 9.1-7. In 9.1-7: Light in the darkness. A brief editorial note looks ahead to the time when the darkness of Assyrian destruction will end and a new era of peace and hope will dawn. The difficult text anticipates the celebrated prophecy of the new king that follows. In verses 2-7: The coming of a new king. A coronation hymn celebrates the coming of a new king who will restore the honor, fame, and authority of David's royal house (see Ps 2 for a similar coronation hymn). The new ruler would reverse the harm wrought by Ahaz. The new king is probably Hezekiah, Ahaz's successor (2 Kings 16.20). His accession year is uncertain (perhaps 725 or 715 BCE). His ascent to the throne marked the beginning of new royal policy, which was expected to bring change in the nation's fortunes. Since Hezekiah was not successful in ending Assyria's rule (Isa 36-39), it may be Josiah (639-609 BCE) whose reforming reign is foretold. Under Josiah, Assyrian control over Judah finally ended. The arrival of the new king is described as a royal birth, which involves divine assurance for the royal dynasty. The "birth" probably refers to the king's coronation, a moment of spiritual rebirth (Ps 2.7). Comments or Questions..

Reading for March 6th

 Read Isaiah 8.5-22. In 8.5-22: Rejection of the prophet's message. In verses 5-8: The message of the names is refused. Isaiah becomes the bearer of a new message: Ahaz will indeed seek military help from Assyria (see 2 Kings 16.7-9), but it would open the flood gates to a torrent that would overwhelm the entire land, immersing Judah as well as the sister kingdom in the north. In verses 9-10: The prophet proclaims: God will establish justice upon earth (the book's overall message; compare 14.24-27; 17.12-14; and see chs. 13-27). In verses 11-22: The prophet retires from public activity  until the truth of his warning is established. Verse 16 refers to the testimony of the name inscribed on the tablet in 8.1, so the disciples are witnesses of 8.2. The prophet's written "memoir" would originally have ended at v. 18, reemphasizing the message of his children's names, the message the king rejected. In verses 12-15: Isiah, isolated and spurned, is accused of conspiracy, although it was the king who had committed conspiracy against God. in verses 19-22: Short prophecies warn of the folly of rejecting the true word of God. When, in despair, the people turn to seek assurance and knowledge of the future from forbidden practice of consulting sorcerers and spirits of the dead, they simply plunge themselves into deeper darkness. Comments or Questions..

Reading for March 5th

 Read Isaiah 8.1-4. In 8.1-4: The sign-name of Maher-shalal-hash-baz. This is the third message attached to the name of a child, which had not yet been conceived when name was given. The name, "The spoil speeds, the prey hastens," points to the defeat of the forces threatening Judah. The witnesses would confirm that the name was given before the child had been conceived. Comments or Questions..

Reading for March 4th

 Read Isaiah 7.18-25. In 7.18-25: Further Interpretations of the prophet's words. A series of short statements spells out the message of the prophet. In verses 18-19: The fly and bee symbolize the threat from Egypt and Assyria: Israel and Judah where sandwiched between two major world powers. In verse 20: The hired razor is Assyria, which would ravage and destroy Israel's entire land. In verses 21-22: A further interpretation is given of the sign in v. 15. In verses 23-25: Three fresh interpretations are provided of the briers and thorns from the parable of the vineyard in 5.1-7. In verse 24: The briers and thorns are soldiers with bows and arrows. Comments or Questions..

Reading for March 3rd

 Read Isaiah 7.10-17. The king rejects a sign, showing that he had not abandoned his plan to seek help from Assyria. In verse 11: This sign indicated that the prophetic word would, in due course, be fulfilled. Sheol was the place to which the spirits of the dead descended and is here used for poetic emphasis. In verse 14; In spite of the traditional translation of the young woman as "virgin," the Hebrew noun implies no more than a woman of a marriageable age. The prophet's right to confer the child's name indicates that she is probably his wife.  In the context of concern about the future of the Davidic line, however,the child may be a royal heir, possibly Hezekiah who succeeded Ahaz on the royal throne of Judah. The later "messianic" interpretation of prophecies relating to the Davidic kingship belongs to the period after the royal dynasty ceased to rule in Jerusalem (9.2-7;11.1-5; 55.3-5). Immanuel, "God with us," is an exclamation used in worship to affirm God's presence and protection (see Ps 46.11). Ahaz had no need to seek help from Assyria when God was his true helper. In verses 15-17: Eating curds and honey and refusing the evil and choosing the good came at the time (1-2years of age) when the child would begin to take solid food and respond to parental discipline. Within less than two years Judah's present enemies would have been forced to flee home. The day that Ephraim departed refers to the time when the united kingdom of Israel over which David and Solomon had reigned, split over allegiance to the Davidic dynasty (see 1 Kings 12.1-9). Comments or Questions..

Reading for March 2nd

 Read Isaiah 7.1-9. In 7.1-84: The message of the names of three children. In verses 7.1-3: For the political context, see 2 Kings 16.5-9. The threat to depose Ahaz was an attempt to force Judah into joining the anti-Assyrian coalition. The king countered by seeking assistance from Assyria (2 Kings 16.7-9), trying to secure his throne and gain an advantage over Ephraim in a territorial quarrel (see 2 Kings 14.25). Ahaz's overture to Assyria was disastrous. Isaiah coveys a message through children's names: Shear-jashub, Immanuel, and Maher-Shalalhashbaz. The first is already the prophet's infant son, whereas the third has not even been conceived when his name was given and is inscribed on a tablet (8.1-2). At the child's birth, witnesses would unveil the prescribed name (8.2). The name of the second child, Immanuel (7.14), may indicate a royal figure, an heir to the throne who would assure the future of the dynasty to the troubled Ahaz. It is more probable, however, that, likely the other two, the child is the prophet's and the unnamed young woman of 7.14 is the prophet's wife. In verse 3: Shear-jashub, "a remnant returns," implies the defeat of the armies threatening Jerusalem and their return home in greatly reduced numbers. It could be later interpreted in other ways (see 10.20-23). In verse 6: The son of Tabeel is not otherwise identified, and it is not even clear that he was from a Judahite family. The prophet's emphatic form of address to the king (v. 13) implies that the future of the royal dynasty was threatened. In verse 8: The not on the dissolution of Ephraim (Israel) reflects an editor's awareness that the veiled threat was fulfilled. Comments or Questions

Reading for March 1st

 Read Isaiah 6.1-13. In 6.1-13: The prophet's call and commission. In verses 1-8: The year in which King uzziah died is not precisely known, but his death occurred sometime between 742 and736 BCE. The king (also called Azariah, 2 Kings 15.1-7) had been stricken with severe illness (2 Kings 15.5), which meant that his son Jotham served for a time as co-regent with him before succeeding to the throne (2 Kings 15.7). This co-regent period must be included in the sixteen years ascribed Jotham's reign (2 Kings 15.33). It was in this time that the major conflict arose between an alliance of Syria-Israel (Ephraim) and Judah (2 Kings 15.37). The central issue was resistance against Assyria expansion in the region (see 2 Kings 15.17-20). Judah's neighbors intended to remove Ahaz from his throne and replace him with an otherwise unknown figure called Tabeel (7.6). Isaiah's call therefore came to cause sever political up heaveal in the region. In verses 9-10: The sharp irony of the commission given to Isaiah implies awareness of the popular hostility to his message and the people's refusal to accept it (see 8.11-15).  In verse 11: One of Isaiah's central warnings is that the entire land of Israel will be ruined because the rejection of God's message. The continuing relevance of these prophecies led to their preservation in this book. In verses 12-13: The cruel Assyrian policy of exiling whole populations (see 36.17) is reflected in this warning. The further threat that, even after severe devastation, the land will be burned again reflects later awareness of deportations by both Assyrian and Babylonian armies. Comments or Questions..

Reading for February 28th

 Read Isaiah 5.26-30. This key prophetic declaration shows how clearly how judgment will fall upon the land of Israel and Judah and that, although a foreign nation will bring about devastation, the voice of God has summoned it. The image of God acting against Israel by raising a signal for the nation far away becomes a repeated theme showing how God' acts to control human destiny (see 11.10-12; 49.22). Although in this pronouncement the identity of the distant nation is not revealed, one quickly discovers that it is Assyria (see 7.17; 8.4). Comments or Questions...

Reading for February 27th

 Read Isaiah 5.8-25. In verses 8-24: The conduct of the ruling classes in Jerusalem involved greed, manipulation of justice, violence, and dishonesty. Divine judgment is therefore necessary. The concluding part of this indictment many occur in 10.1-3, with 5.25 correspondingly misplaced from 9.8-21. Comments or Questions..

Reading for February 26th

 Read Isaiah 5.1-7. In 5.1-30: The song of the vineyard. In verses 1-7: The parable of an unfruitful vineyard is an apparently unremarkable story whose full meaning only becomes clear when the storyteller reveals that he is describing Israel and Judah. The verdict of v. 6 is valid also for this larger meaning: The land must soon suffer utter devastation and ruin. This is the theme-message which underlies all the prophecies of chs. 5-12 (see especially 6.11-13). The parable is made more complex by the opening address in which the speaker declares: Let me sing for my beloved my love-song. As a "friend of the injured vine owner, the speaker is an interested onlooker or perhaps the owner's supporter at a feasts. In this case, the claim to present a love-song suggest that the story will be about a disappointed lover (see the use of vineyard imagery for courtship in Song 8.11-12). In v. 7 The vineyard represents both Israel and Judah. Comments or Questions..

Reading for February 25th

 Read Isaiah 4.2-6. In 4.2-6: The glory of the new Jerusalem. In verses 5-6: Judgment is the necessary path to the rewal of hope and to the dawning of a time of justice and world peace. Hence, the opening chapters conclude with the vision of a chastened and glorified Jerusalem in which the presence of God will be evident everywhere (vv. 5-6). The visionary presentation is filled with symbolic word pictures in which the title the branch of the Lord (v. 2) refers to the new Davidic king (compare 11.1). As God had led the ancestors of the nation through the desert (see Ex 13.21-22), so now the same presence would indicate the protection and blessing of the favored city. The picture of shade and shelter (v. 6) counter the warnings of the sufferings and trials in 3.1-4.1. Comments or Questions..

Reading for February 24th

 Read Isaiah 3.13-4.1. In 3.13-4.1: The Lord's case against the people. The reasons for Judah's misfortunes are detailed in a lawsuit which God is bringing against the people. In verses 15-16: Oppression of the poor and women who indulge in absurd luxury are outward signs of spiritual sickness. Accordingly, God's punishment will fit the offense (v. 24): the horrors of warfare will reduce many of the women who had so pampered themselves to a state of destitution (3.25-4.1). Comments or Questions..

Reading for February 23rd

 Read Isaiah 3.1-12. In 3.1-4.1 Confusion in Judah and Jerusalem. In verses 1-8: The city and land will suffer famine and lose of their natural resources, bringing confusion and panic. There will be no capable judges and elders (vv. 1-5), bringing economic and social chaos (v. 6) with the breakdown of law and order. The broader context indicates that this is the consequence of oppressive foreign invasions and interference (see chs. 5-12). In verses 9-12: The readers of that time would know, only too well, the ruined state of Judah and its chief city. Disobedience and indifference to the Lord God had brought such misfortune upon them. Comments or Questions..

Reading for February 22nd

 Read Isaiah 2.5- 22. In verses 5-11: Seeking commercial prosperity and success, neglected its spiritual foundations. On that day (v. 11) point to an indefinite time of God's judgment and comes to refer to the great judgement and renewal for Judah and all the nations (see Isa 25.9). In verses 12-22: The prophet depicts God's punishment of human pride through the image of bringing down natural features such as tall trees and high mountains (vv. 12-15). Arrogance is the root of idolatry (vv. 19-20), the belief that human beings can control the divine realm. The day of the Lord (v. 11) now points to God's judgment against human violence and disregard of the divine laws. The ships of Tarshish (v. 16) were the famed ships of the maritime nations of the Mediterranean. In Gen 10.4 Tarshish is a great-grandson of Noah, but several biblical references to it as a place point to its fame as a source of trade, especially trade in precious metals. It is often located in the southwestern Spain, but probably more than one site where mining and metal-refining took place bore such a name. Comments or Questions..

Reading for February 21st

 Read Isaiah 2.1- 4. In 2.1-22: Jerusalem: Its destiny and wrongdoing. In verses 1-4: From the time of David's adoption of the city as his capital, Jerusalem had been celebrated as the place to which many nations paid homage and brought tribute (Ps 2.2-11). This memorable prophecy reinterprets this theme, giving divine assurance that the city will become a center from which God's law will be administered among the nations (the city's name is related to the Hebrew word for peace, "shalom" peace, God's purpose for all nations (v. 4), can only come when there is justice. Comments or Questions..

Reading for February 20th

 Read Isaiah 1.21-31. As a royal city, Jerusalem was a center for the administration of justice over which the king resided. the failure to uphold such justice allowed the most serious crimes to go unpunished. God would therefore have to take action, not only against the criminal wrongdoers, but also against those whose indifference encouraged evil deeds. In verse 29: The oaks were simple rustic shrines, devoted to fertility and the gods and goddesses who believed to guarantee life-giving power. Comments or Questions..

Reading for February 19th

 Read Isaiah 1.10-20. Criticism of the Temple rituals and prayers show that without justice and compassion their are meaningless to God, who ignores them. Comments or Questions....

Reading for February 18th

 Read Isaiah 1.1-9. In 1.1-20: The ruin and desolation of Jerusalem and the land of Judah. In verses 1-9: The portrayal of the desolation of the land and the isolated situation of Jerusalem probably refers to the events of 701 BCE in which the Assyrian king, Sennacherib, laid siege to the city (see 36.1-37.38). Such attacks were repeated in later times and hence provide a context for the whole book. The prophet's rebuke shows how the people's own wrong doing brought about their misfortunes. In verse 8: The booth and shelter in vineyard and field were watchmen's huts set up to protect the vines and crops. Comments or Questions..

Reading for February 17th

 Read Ephesians 6.21-24. In 6.21-24: Epistolary closing. In verse 21: Tychicus, 4.7; 2 Tim 4.12; Titus 3.12; Acts 20.4-6. In verse 22: Col 4.8. Comments or Questions.

Reading for February 16th

 Read Ephesians 6.10-20. In 6.10-20: A call to arms and prayer for strength to proclaim truth.  In verse 14: Ephesians 4.25. In verse 17: Helmet of salvation, Isa 59.17. The sword of the Spirit,the word of God, the only offensive weapon. In verses 18-20: On the importance of prayer throughout Ephesians, see 1.15-23; 3.14-21. In verse 20: The ambassador is an envoy sent on behalf of another. Chains suggest dishonor. Yet the writer accepts the title and only asks for boldness. Comments or Questions..

Reading for February 15th

 Read Ephesians 5.15-6.9. In 5.15-6.9: Strengthening believers. Contrasts 5.15-18 clarify the believers' walk, they are strengthened through worship with others (5.18-20) and mutual submission (5.21-6.9). In 5.20: On continous thanks, see 1 Thess 5.18; Col 3.17. In 5.21-6.9: Household codes governed social relations within an extended family. See Col 3.18-4.1. Ephesians expands on relations between husband and wife. In verse 22-23: Col 3. 18-19. For the writer, the unity of the husband and wife, unlike the unity of Jews and gentiles does not result in equality. In 6.1-4: Col 3.20-21. In Verse 3: Deut 5.16. In verses 5-9: Col 3.22-4.1. Comments or Questions.. 

Reading for February 14th

 Read 5.3-14. In 5.3-14: Believers as children of the light. In verses 3-7: Paul (Gal 5.19-21; 1 Cor 6.9-10) uses the vice list, here expressing the former life of darkness (5.8). In verses 8-14: Live (walk) as children of the light (1 Thess 5.5) to influence the world through the church's character. In verse 14: The hymn's origin is unknown, it recalls Isa 60.1. Comments or Questions..

Reading for February 13th

 Read Ephesians 4.17-5.2. In 4.17-5.2: Old  and new walks. (See 2.1-10). The new walk, which avoids the walk of the gentiles (4.17a) with its futility, vices, opposition to instruction (4.17b-24), has practical implications (4.25-5.1). In verse 17: Affirm and testify, a pleonasm (deliberate repetition) drawn from legal language. In verse 20: Learned ... heard ... taught, instructions preceding baptism. In verses 22-24: Put away, clothe yourselves with the new self, baptismal terms. In verses 25-26: Speak the truth, Zec 8-16; be angry and sin not, Ps 4.4. In 5.1-12: Imitators of God, never used by Paul, though he speaks of imitating Christ (1 Cor11.1), himself (1 Thess 1.6; Phil 3.17) or others (Phil 3.17). Comments or Questions.

Reading for February 12th

 

ETHICAL EXHORTATIONS

In 4.1-6.20: This section contains exhortations to unity and full stature in Christ, admonitions against vice, encouragements to worship, and even household rules, in order to participate in the love of Christ. Much of this material is also in Col 3.1-4.6. 

Read Ephesians 4.1-16. In 4.1-16: Maintain Unity. Unity comes from the spirit (vv. 1-6) and the diversity of gifts of the Spirit brings the church to maturity (vv. 7-16). In verse 1: Calling , see 1.18; 2.11. In verse 2: Patience, literally, the ability to endure the pressure of heat. In verses 7-10: Ps 68.18 explains the origin (Christ) and the goal (Christ's filling) of Christian gifts. In verses 11-16: The gifts are essential for the church to reach maturity (contrasted with immaturity). Comments or Questions..

Reading for February 11th

 Read Ephesians 3.1-21. In 3.1-21: Paul's imprisonment and ministry. In verse 1: The prayer (vv. 1, 14-21) is interrupted by vv. 2-13 (see Col 1.23-27) clarifying Paul's work on behalf of gentiles. On Paul as prisoner, see 2 Cor 6.5; 11.23; Philem 1.9; Phil 1.13-14. In verse 2: Commission, a management or stewardship position. In verse 3: As I wrote above, uncertain, but possibly the mission to the gentiles (2.11-12) or Christ's revelation (1.9-10). In verse10: The church manifests the wisdom of God's plan of reconciliation. In verse 14-21: The prayer resumes in a single sentence (vv. 14-19) and closes with a doxology (vv. 20-21). In verse 14: A play on father (patera") and family ("patria"). In verses 16-19: The goal is the fullness of God by way of the love of Christ. In verses 20-21: The doxology recalls the emphasis on power and abundance ( 1.19-20; 2.7). Comments or Questions..

Reading for February 10th

 Read Ephesians 2.11-22. In verses 11-22: Jews and gentiles are reconciled to God in the body of Christ. In verse 12: Aliens, those without knowledge (Col 1.21). In verse 13: The far off ... brought near (also 2.17), possibly drawn from Isa 57.19. In verse 14: Dividing wall, possibly the temple barrier separating the court of the gentiles from the parts of the Temple open only to Jews. In verse 18: Access, the right of approach, as if to a king (3.12). In verse 19; Household of God: For the patriarchal writer, God is father over the social relations in the believer's family (1.3, 17; 2.18; 3.14; 4.6; 5.20; 6.23). In verse 20: Paul speaks of Christ as a foundation (1 Cor 3.10-15), but not apostles and prophets. Cornerstone or keystone, a messianic term (Isa 28.16, perhaps Ps 118.21-23). Comments or Questions..

Reading for February 9th

 Read Ephesians 2.1-10. In 2.1-22: God's reconciling grace. God saves humankind from enemy powers and Christ ends the enmity between Jews and gentiles. In verses 1-10: Contrast between past walk (vv. 1-3) and present walk (vv. 4-10). In verse 2: Lived, literally "walked," connects the former walk (2.2) and the new way of walking in 2.10 (see 4.1, 17; 5.2, 8, 15). Ruler of the power of the air, Satan (4.27; 6.11-12). In verse 3: Flesh, fleshly disposition. In verses 5-6: By grace you have been saved, similar to Paul's language elsewhere, but never views the resurrection of the believers as a present reality. In verse 10: The good works that the community does are possible because God has created them in Christ. The life they lead is the way (literally "walk," v. 1). God has made it possible. Comments or Questions..

Reading for February 8th

 Read Ephesians 1.15-23. In 1.15-23: A thanksgiving. In verse 18: Heart, the seat of knowledge and understanding. because of the hope to which he has called you, the church must live out its, calling, as described in 4.1-3. In verses 20-22: At the right hand, the most honored position (Col 3-1); under his feet, a sign of victory, both quoted from Ps 110. In verse 22: Christ as head of the church (Col 1.18) is not found in the undisputed Pauline letters, which speak of local churches, not the universal church. Comments or Questions. 

Reading for February 7th

 Read Ephesians 1.3-14. In 1.3-14: Praise to God. The repetitions of praise (vv. 6, 12, 14) divide the one Greek sentence into three parts (vv. 3-6; 7-12; 13-14). In verse 3: Heavenly places occurs nowhere else in the New testament but Ephesians (1.20; 2.6; 3.10; 6.12). In verses 5-6: Adoption, a favorite concept for Paul (Gal 4.15; Rom 8.15, 23; 9.4); Paul never uses beloved to characterize Christ though later Christian writers, like Ignatius, do. In verse 7: For Paul, redemption (a purchase payment) covers all of the believers' loves and is completed only at the second coming ("parousia"). (See 3.24; 8.23; 1 Cor 1.30; see also 1 Cor 15.23). Ephesians holds a similar view but never mentions parousia. In verse 8: Wisdom and insight emphasize adequate perception; the recipients should avoid deceit and spread truth (4.14, 25; 5.6; 6.14). In verse 9: Mystery, Colossians reserves this expression for Christ (Col 1.26-27; 2.2;4.3); here it indicates God's reconciliation of all things, including Jews and gentiles in the body of Christ (3.3-4, 9). In verse 10: Gather up, "headup": Jesus is head of the body and the church grows toward the head. In verse 11: Paul links adoption to inheritance (Gal 3.29; 4.7; Rom 8.17). In verses 12-14: We you connects vv. 7-12 to 13-24, anticipating the direct address to gentiles in 2.1 and 3.1. A seal confirms authenticity; a pledge is a deposit against the full amount to be paid later; both are used similarly in Paul's undisputed letters (2 Cor 1.22; 5.5; Rom 8.23). Comments or Questions.  

Reading for February 6th

Read Ephesians 1.1-2. In 1.1-2: The epistolary opening. It is typical for Paul's letters: Identification of the letter's sender and recipients, followed by words or greetings. Comments or Questions. 

Reading for February 5th

 Read Song of Songs 8.6-14: In verses 6-7: Sayings on love. Documents were secured with wax, which were then stamped with a seal bearing the owner's distinctive symbol. The woman marks the man as her own. In verses 8-14: Miscellaneous poems. The brothers, mentioned in ch. 1, speak. In verse 9: If on her wedding day she has been chaste (a wall), they will give her silver ornaments. If she has not, they will guard her. In verse 10: She maintains that she is chaste, and mature with full breasts (towers). In verses 11-12: The man maintains that his vineyard (that is, the woman) is better than that of Solomon, where a single piece of fruit was worth a thousand pieces of silver. Baal-harmon means "possessor of wealth." The location is unknown. In verse 13: The woman speaks these final verses. Comments or Questions..

Reading for February 4th

 Read Song of Songs 8.1-5. In 8.1-5: Expressions of desire. The woman is aware of the social constraints on their expressions of love. She wishes for the same freedom of affection and shared space that she would have with a brother. In verse 2: As elsewhere, pomegranates is a sexual image. In verse 5: The words of the chorus reveal that the lovers have been together in the countryside, perhaps having consummated their desire. For a third time, the woman connects their intimate moments with events of their own conceptions (3.4;8.2). Comments or Questions..

Reading for February 3rd.

 Read Song of Songs 7.6-13. In 7.6-13: Dialogue between lovers. The man expresses his desire to touch the woman: She is a delectable as fruit and delicious as wine. In verses 10-13: The woman invites the man into the fields: There, were blooms opening, she will give herself to him. In many cultures mandrakes are considered aphrodisiacs (Gen 30.14-16). Comments or Questions..

Reading for February 2nd

 Read Song of Songs 7.1-5. In 7.1-5: The man praises the woman's body. In his third description of the beauty of the woman's body, the man reverses his gaze and describes her from foot to head. Greater intimacy is implied by these images: He speaks of her navel and belly, normally hidden by clothing. In verses 4-7: The woman is compared to majestic geography and architecture. Hesbon: South of Jerusalem, known for its large reservoir. Bath-rabbim: Literary, "daughter of great ones." Carmel is a mountain range in northwestern Israel. Comments or Questions.

Reading for February 1st

 Read Song of 6.11-13. In verses 11-12: The woman speaks. The regal imagery continues, as the woman calls her lover my prince. In verse 13: A call to the woman. Shulammite: The woman is called "the Shulammite," meaning unclear. it could be a feminine form of the name Solomon, indicating nobility. An unidentified group asks to  gaze upon her. The man rebuffs the request. A dance before two armies may refer to a specific kind of dance or perhaps explains that such a display would be as lewd as a woman dancing in front of two armies of men. Comments or Questions..

Reading for January 31st

 Read Song of Songs 6.1-10. In verses 1-3: The lover's whereabouts. A short fragment of a song, in which the woman reiterates earlier themes. In verses 4-10: The man praises the woman's body. While this poem shares many of the agricultural comparisons of 4.1-3 (hair like goats, teeth like ewes), it also introduces regal imagery. The woman is seen as awe-inspiring. she is compared to important cities (Tirzah was the capital of the northern kingdom after the division; Jerusalem of the south), and she would invite the praise even of queens and concubines. Comments or Questions..

Reading for January 30th

 Read Song of Songs 5.9-16. In 5.9-16: The woman praises her lover. This  description offers the Hebrew Bible's only description of a man's body by a woman. In verse 10: A ruddy complexion was considered attractive for men (1 Sam 16.12; Gen 2.7). In verses 11-15: The description, given from head to legs, compares a man to conventional ancient Near eastern statues: head and arms of gold, encrusted with jewels. The mention of his body (v. 14) sounds general in a list of specific body parts: Some interpreters suggest "loins" for this reference. Comments or Questions..

Reading for January 29th

 ReadSongs 5.2-8. In 5.2-8: A second nighttime search. As in 3.1-4, she may either be on an actual search or dreaming. In verse 3: Although she has prepared herself for his visit, she is reluctant to go to the door. In verse 4: While likely referring to the window, opening also has a sexual connotation. In verse 5: Because myrrh is expensive, dripping suggests excess and luxury. In verse 7: The sentinels guarding the city at night represent the conventions of society, which frown on a young , unaccompanied woman roaming the streets. She does not elaborate on their beating and stripping her, citing this treatment as an example of the lengths to which she will go to find her lover. In verse 8: It is doubtful that the daughters of Jerusalem were present during her search. Here, as elsewhere, the chorus adds dramatic effect. Comments or Questions..

Reading for January 28th

 Read Song of Songs 4.8-5.1. In 4.8-5.1: The man beckons her closer. While not all identifiable, the place names are far away and exotic; he imagines her removed from him. In 4.9: As in ancient Egyptian poetry, sister and bride need not be read literally but as a description of the close intimacy of the pair. In verses 12-13: Garden locked and fountain sealed refer to the woman's chastity (Prov 5.15), though the man has much knowledge of her channel, a more intimate part of her body. The Hebrew word means "sword" or perhaps "sprout." He compares it to exoctic, fragrant, desirable anointments and spices. In verse 16: The woman accepts the comparison and invites him to partake. In 5.1: The man accepts the invitation and delights in what has been offered him. Comments or Questions..

Reading for January 27th

 Read Song of Songs 4.1-7. In 4.1-7: The man praises the beauty of his lover. In verse 1: Veil: See comment on 1.7. Goats in Israel are primarily black, while sheep are white. In verse 2: Her teeth are perfect: white, proportional. In verse 3: Crimson thread describes the color of her lips or the part between them. Pomegranates, elsewhere connected with sexuality, have a juicy red pulp. In verse 4: Built in courses: Ancient Near Eastern art shows women wearing multiple layers of metal necklaces. In verse 5: Fawns, twins: Perfectly matched and soft. In verse 6: Sunset (see 2.17). Mountain of myrrh and hill of frankincense refers to parts of the woman's body. Comments or Questions.

Reading for January 26th

 Read Song of Songs 3.6-11. In 3.6-11: A wedding scene. The book's only description of a wedding and of Solomon as present, these have been variously assessed (1) as a later insertion, modeled after Ps 45 and intended to to strengthen the book's connection to Solomon; or (2) as an extended royal image in which the woman compares the sight of her lover to that of the extravagant entourage of a king know for his love of women (1 Kings 11.1-3). In verse 7: Mighty men of Israel, translated elsewhere in the NRSV as "warrior" (2 Sam 23.8). In verse 8: Sword at his thigh: For easy access (Jug 3.16). In verse 9: Wood of Lebanon: Famous for its aroma and quality (2 Kings 19.23; 1 Kings 4.33). In verse 11: Jewish sources indicate that, prior to the Roman destruction of Jerusalem in 70 CE, bride and groom wore a wedding crown. Comments or Questions..

Reading for January 25th

 Read Song of Songs 3.1-5. In 3.1-5: Her nighttime search. Having been sent away, the man does not return, and the woman seeks  him. In verses 2-3: Streets and sentinels indicate an urban setting. In verse 4: The book has a strong feminine orientation, speaking of the mother's house instead of the more normal house of the father (1.6; 8.1-2; see also Ruth 1.8). Did she really bring her lover into her mother's house or is this a dream? In verse 5: Another warning (2.7; 5.8). Comments or Questions..

Reading for January 24th

 Read Song of Songs 2.8-17. In 2.8-17: She reports his invitation. The man beckons to the woman to join him in the countryside, where springtime has awakened nature and desire. In verse 14: Their love is expressive, yet secreetive. He invites her to private places: clefts and the covert. In verse 15; A difficult verse to translate. Some consider it a reference to an ancient riddle,meaning of which has been lost. If vineyards symbolize the woman's sexuality (as elsewhere) then the the foxes are dangers to their lovemaking. In verse 16: Pastures the flock may either be literal (he is a shepherd) or metaphorical of their love, since she is called a lilly (2.1). In verse 17: Until the day breathes ... shadows flee: Although some interpret the reference as to dawn, it likely refers to sunset. the woman tells the man to depart until later in the evening. Comments or Questions..

Reading for January 23rd

 Read Song of Songs 1.9-2.7. In 1.9-2.7: The man and woman speak of love. In 1.9-11: He uses a wide array of images to describe the woman. Mare: Egyptian sources report the military strategy of sending a mare out to excite and disturb the enemy's stallions. In verses 12-17: The woman likens her own bodily smells and the delight of her lover between her breasts to nard, myrrh and henna: aromatic, precious scents. En-gedi: A lush oasis close to the Dead Sea. In verse 15: The male speaks. In verses 16-17: The woman's speech portrays their trysting place as outdoor. In 2.1-2: The woman sees herself as one of many common flowers; but her lover sees her as outstanding in beauty. In verses 3-5: Fruit is used as erotic imagery. She compares their trysting place to a banqueting house or "winehouse," where they are to take their fill of delicacies. In verse 7; This statement, issued as a lesson for others, either suggests the danger of love or requests that the lover's intimacy not be interrupted. Daughters of Jerusalem refers to the young women of the city. In the book, their participation advances the dialogue. Comments or Questions..

Reading for January 22nd

 Read Song of Solomon 1.1-8. In verse 1: Superscription. Like many Psalms, the book begins with background information. Song of Songs: Hebrew for "best song." Which is Solomon's is more likely the editor's attempt to link the book with Solomon rather than proof of its authorship. In verses 2-8: The woman speaks of love. Ancient Near Eastern cultures used many sweet, strong scents on the body as well as in religious ceremonies. Throughout the book,such aromas are compared to the scent of the lover's bodies.. In verse 4: The king: The lovers call each other royal names, indicating their majesty in one another's eyes. In verses 5-6: Black and beauthiful:The woman maintains that her sun-darkened skin is beautiful. The verse imply an expectation that women have fair skin, perhaps reflecting an urban perspective. Kedar: a mountain range of which means "black." Mother's sons: Mothers rather than fathers are mentioned in the book, suggesting a strong female perspective. Vineyards throught thebook are connected with sexulality. The first mention is literal: Her brothers required her to work outside. The second reference is metaphorical: She has not been chaste. In verse 7: Veiled: Veiling practices in ancient Israel are difficult to reconstruct. In Gen 38, a prostitute wears a veil, and Gen 29.21-25 may imply that brides wore face coverings. The reference here may be metaphorical: Why should she have difficulty seeing him? In verse 8: Another voice, the male or chorus, tells her to follow the sheep to find her lover. Comments or Questions..

Reading for January 21st

 Read Galatians 6.11-18. In 6.11-18: Paul's closing 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 that defined him (law) and the eclipse of the self-understanding that derived from that world. In verse 15: Ethnic identity no longer matters (3.26-28; 5.6; 1 Cor 7.19). What matters is participating in Gods 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 20th

 Read Galatians 6.1-10. In 6.1-10: Moral exhortations. In verse 1: Church discipline should seek to restore, not just to punish (Mt 18.15-20; 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 verses 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 19th

 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 excess. 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: Rom8.5-8. Life in the Spirit recognizes different gifts and mutual need, thereby devaluing interpersonal rivalry. Comments or Questions..

Reading for January 18th

 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 teachers thought God required the gentile Christians in Galatia to be circumcised. In verse 3: Circumcision indicated willingness to live by Torah (Gen 17.9-14). The emphasis here is entire law (3.10). In verse 4: Cut yourselves off can 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; Romans 5.15). In verse 5: Rom 8.18-25. In verse 6: Christ redefines the meaning of ethnic 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 becomes effective by responding to Christ's love" (2.20). In verses 7-8: To call to follow the law does not come from God. In verse 9:1 Cor 5.6. In verse10: The curse of 1.6-9 will take effect. In verse 11: To convince the Galatians, the opposing teachers apparently argued that Paul approved of circumcision. In verse 12: Not only would circumcision hurt physically, it would banish them under the law (Deut 23.1). Comments or Questions.. 

Reading for January 17th

 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 famous mothers (Gen 16-21). In 4.21: Attraction to the law requires an argument from the law. In verse 23: Flesh: Ishmael's birth occurred through human conniving. Isaac's birth fulfilled God's promise to Abraham and Sarah (Gen 17). In verses 24-26: In allegory, things referred to 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 Jerusalem. Sarah, by contrast, 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 bases 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 latter. In 5.1: Since Christ is Abraham's promised offspring (3.16), he is the link to freedom represented by Sarah. To begin observing the Mosaic law is to switch bloodlines and revert to a yoke of slavery. Comments or Questions..

Reading for January 16th

  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 in firmity is not know. His reference to eyes may be 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 possibly 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 January 15th

 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 was developed in chs. 4-5. In verse 3: Elemental spirits of the world (G., "ta stoicheia tou kosmou") 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 (Lk 1-2; Mt 1-2). Emphasized are Jesus' humanity and Jewishness. In verse 5: Redeem, literally 'buy back," suggests buying the freedom or young slaves in order to adopt them as children. In verse 6: The reality of 3.26 is presupposed. "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 (1Thess 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 see knowledge as God's domain (1 Cor 13.12). Weak and beggarly elemental spirits: Jews criticized pagans for blindly submitting to forces with no real power. In verse 10: Given the Galatians 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 January 14th

 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 of 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 is seen 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 verse 23-29: Faith refers to the way of 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 that 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 ethnic, 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 which 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 a reality-- the way of faith. Those who responded to Christ in faith, both gentiles and Jews, become Abraham's children. Who, then, are Abraham's children? Jews alone? No. Everyone who shares the faith of Abraham. Christ, first, then those who exhibit faith like Christ. Comments or Questions..

Reading for January 13th

 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 Jews 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 it is understood (Rom 1.17). In verse 12: Paul uses Lev 18.5 to show that the law is based on doing, not believing (Rom 10.5). In verse 13: The curse of the law is not being able to do everything in the law (v. 10). 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 in v. 8. In verses 15:-18: The illustration of the will is based on Gen 13.15; 17.8; 24.7. Paul sees the singular use of offspring, literally "seed" ("sperma") as significant. Since it is singular, it cannot refer to Abraham's many descendants 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 January 12th

Read Galatians 3.1-5. In 3.1-5: Recalling the Galatians' conversion. In verse 1: Paul's preaching and lifestyle publicly displayed Christ's crucifixion (1 Cor 2.1-2; 2 Cor 4.10-12). In verse 2: Receive 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 powers" ) signified sense of the Spirit (1 Cor 12.10). Comments or Questions.. 

Reading for January 11th

 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 indicated full acceptance. refusing to do 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," require 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.  Faith of Jesus Christ: Christ own faithfulness to God enables our salvation (Rom 3.22, 26). In verse 17: Does Christ serve sin's purpose by exposing us 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 coparticipants. Like Christ, he experienced a death of the self (Rom 6.10). Now filled with the living Christ, his life exhibits faith defined by Christ-either trust placed in Christ or the pattern of faithfulness Christ himself displayed before God. Christ's death exemplies love for others (1.4; 2 Cor 5.14). In verse 21: This briefly states Paul's position. Comments or Questions..

Reading for January 10th

 Read Galatians 2.1-10. In 2.1-10: The Jerusalem summit meeting. In verse 1: Acts 15 reports Paul and Barnaba's visit to Jerusalem conference, but not the visits 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 remained unidentified. "Brothers" suggests they are Christians (Acts 15.5). 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 nowhere 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 my be sarcastic;"supposedly pillar." 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 January 9th

 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 Old 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 accounts 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 difficult to harmonize with Acts 9.26-30. Comments or Questions..

Reading for January 8th

 Read Galatians 1.1-12. In verse 1-5: Greetings. In verse 1: Paul's strong denial of the human origin of his apostleship (1.11-12) is a hint of the controversy that drives the letter. In verse 4: Gave himself Christ's death is understood as a sin offering for others (Eph 5.2; Lev 4-5). In verses 6-12: Paul defends his gospel. Paul omits his normal opening prayer of thanksgiving for his readers, showing how angry he is with them (contrast 1 Cor 1.4-9). In verses 6-7: Different gospel refers to the view Paul opposes in the letter; mainly, that God God requires gentile Christians to observe the Mosaic law (4.21; 5.2-4). In verses 8-9: The use of a double curse is especially emphatic (1 Cor 16.22). In verse 10: The perspective of Paul's critics. 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). Comments or Questions..