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..