|
| |
Galatians
2:11-21
 | Reading the Text:
|
| Historical References, Commentary and
Comparative Texts:
 | Comparative World Scriptures from
United Communities of Spirit:
|
|
"Revealed to James," The Jesus Database, an online annotated inventory of
the traditions concerning the life and teachings of Jesus. Dr. Gregory C.
Jenks, FaithFutures Foundation. |
| Chapter VIII,
The Epistle of Ignatius to the Romans, Ignatius of Antioch (c. 110).
(Longer version only - 4th cent interpolation.) |
| Vision
II.2, Shepherd of Hermas. (c.145) |
| III.18, Stromata,
Clement of Alexandria (c 200) |
| V.3, V.13, Against
Marcion, Tertullian
(c. 212) |
| Chapter
XIV, On Modesty, Tertullian
(c. 217) |
| I.6, Commentary
on the Gospel of John, Origen.
(c.228) |
| IV.Summary.29,
First Principles (De Principiis), Origen / Rufinus (c.230) |
| X.8,
Commentary on the Gospel of John, Philocalia [anthology of Origen prepared by St.
Basil and St. Gregory Nazianzen], Origen.
(c.230) |
| XII.25, Commentary
on the Gospel of Matthew, Origen. (c.247) |
| Commentary
by St. John Chrysostom. |
| Commentary on the Epistle to the Galatians
(Galatians
2:14-16) by Martin Luther.
 | "With Paul we absolutely deny
the possibility of self merit. God never yet gave to any person
grace and everlasting life as a reward for merit." |
|
| Commentary on the Epistle to the Galatians
(Galatians
2:17-21) by Martin Luther.
| "Either we are not justified
by Christ, or we are not justified by the Law. The fact is, we are
justified by Christ. Hence, we are not justified by the Law." |
|
| From the Geneva Notes.
| "The Law that terrifies the
conscience brings us to Christ, and he alone causes us to indeed die
to the Law, because by making us righteous, he takes away from us
the terror of conscience. And by sanctifying us, he causes the
mortifying of lust in us, so that it cannot take such occasion to
sin by the restraint which the Law makes, as it did before." |
|
| From
Matthew Henry's
Commentary.
| "Believers see themselves
living in a state of dependence on Christ. Hence it is, that though
he lives in the flesh, yet he does not live after the flesh." |
|
| From Wesley's
Notes.
| "Hitherto St. Paul had been
considering that single question, "Are Christians obliged to
observe the ceremonial law? But he here insensibly goes farther,
and, by citing this scripture, shows that what he spoke directly of
the ceremonial, included also the moral, law. For David undoubtedly
did so, when he said, Psalm 143:2, the place here
referred to, "In thy sight shall no man living be
justified;" which the Apostle likewise explains, Rom 3:19,20,
in such a manner as can agree to none but the moral law." |
|
| From the Commentary on the Whole Bible
(Jamieson, Fausset and Brown, 1871).
| "Christ's having died, shows
that the law has no power to justify us; for if the law can justify
or make us righteous, the death of Christ is superfluous [CHRYSOSTOM]." |
|
| From The People's
New Testament, B.W. Johnson, 1891.
| "The old life is laid aside,
and the new life is a Christlike life, due to the spirit of Christ.
He is now merged in Christ." |
|
|
| Contemporary Commentary, Studies and Exegesis:
|
"First
Thoughts on Year C Epistle Passages in the Lectionary,"
Pentecost 3, William Loader, Murdoch University, Uniting Church in
Australia.
| "Not everyone will find Paul's particular understanding
of the achievement of Christ's death to be the best way to speak about the
good news, but there can be no denying that with it he upholds what many
would see as a central tenet of Christian faith: God offers a relationship
of ongoing love to all without discrimination and that neither entry into
this relationship nor continuing in it is dependent on qualifications
based on race, gender, or levels of adherence even to biblical law (the
latter puts him in conflict with most Jewish Christians and Jews of his
time)." |
|
|
Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
|
Galatians 2:11-21, Opportunity to Do Good: The Letter to the Galatians,
Craig Koester, Word & World Texts in Context, Luther Northwestern
Theological Seminary, 1989. |
|
"Paul
Opposes Peter,"
"Saved by
Faith," Rev. Bryan Findlayson, Lectionary Bible
Studies and Sermons, Pumpkin Cottage Ministry Resources. |
|
"Paul's
Troubles--and His Gospel," Expository Essay,
Galatians 2:11-21, Dr. William R. Long.
Part 2.
| "So many of us
have blinding moral clarity in our 20s and 30s (some of us maintain it
until the day we die), but
most of us, when the gray appears on our heads, see the
grays of life a little more easily. Paul did, too. But here he is the true
believer. The one who is totally dedicated to Christ." |
|
|
Kairos CoMotion Lectionary Discussion,
Galatians 2:15-21, Wesley White. "A place of
conversation regarding Progressive Christianity."
| "It seems to be possible
to be greedy for justification in the same way we can be greedy for a
fruit of the spirit." |
|
|
"Not
Through the Law," Pheme Perkins, The Christian Century,
1989. At Religion Online.
| "A theology of grace does not
negate the law, but it seeks to transform those aspects of human
relationships which the law cannot touch and which may even make law
a vehicle for hatred and sin." |
|
| "Faith:
Response in Relationship," by Douglas
John Hall at The Living Pulpit.
| "When it comes to defining
something as elusive and misunderstood as faith, perhaps the way to
begin is to say what it isn't." |
|
|
"Righteousness
from Christ," analysis and reflections by Cathy Lessmann in
Sabbatheology by The Crossings Community of St Louis.
| "Even preachers are caught up in
Christ's righteousness and give up preaching sermons urging "good"
Christian living (using the guilt of the Law to motivate parishioners).
Instead, they confidently preach "Christ crucified," relax, and trust that
justified, righteous Christians will do and be "good" because of Christ." |
|
|
| Articles & Background:
|
"A Question
of Identity: Is Cephas the Same Person as Peter?" James M. Scott,
Journal of Biblical Studies, 2003. |
|
Rhetorical Identification in Paul's Autobiographical Narrative: Galatians
1.13 - 2.14, by Paul E. Koptak.
| "Paul not only sought to strengthen his relationship with the Galatians
through his autobiographical narrative, but that he used the depictions of relationships
within the narrative to create a rhetorical community that the Galatians were forced
either to join or reject. Thus to reject circumcision was to identify with the community
of Paul and the Christ who sent him." |
|
|
"The Ego and 'I': Galatians 2:19 in New Perspective," Scot McKnight,
Word & World, 2000.
| "Who 'died to the law' in Gal 2:19?
Reading Galatians in the light of recent sociological interpretation
suggests the 'I' of this text is the 'Ego' of Peter and Paul as Jewish
Christians, not all who believe in Christ, as often assumed." |
|
| "Meals, Food and
Tablefellowship." Jerome H. Neyrey, in The Social Sciences and New Testament
Interpretation, 159-82. R. L. Rohrbaugh, ed. Peabody, Mass.: Hendrickson, 1996.
| "How
can readers understand the particular ceremony of meals and table fellowship? Why are
meals so important as symbols of broader social relationships? How can we peer below the
surface and grasp the social dynamics encoded in meals and commensality, what
anthropologists call "the language of meals"?" |
|
|
"Judaism, the Circumcision of Gentiles, and Apocalyptic Hope: Another Look
at Galatians 1 and 2," Paula Fredriksen, Journal of Theological
Studies, 1991. |
| Empathy
and the New Testament," L. Ann Jervis, McMaster
Journal of Theology and Ministry, 2000.
| "Empathy connotes not just
listening to another’s story but also participating in the
other’s story, so that the listener not only hears and believes
the facts of another’s experience, but actually feels the
experience at some level. To have empathy with another is not
simply to believe what that person says but to feel along with that
person, to participate in that person’s experience." |
|
|
"Pluralism
and Christian Commitment," Lamin Senneh, Theology Today,
1988.
| "In the early centuries, the
new Christian religion moved forward like an oriental caravanserai,
with its complex baggage of exotic teachings, baffling mysteries,
and an eclectic ethical code. In the jumble and tumble of social
encounter, Christians spoke a bewildering variety of languages...
Christian missionaries assumed that since all cultures and languages
are lawful in God's eyes, the rendering of God's word into those
languages and cultures is valid and necessary... Far from
suppressing indigenous cultures, the effect of missionary
translation has been to stimulate indigenous renewal." |
|
| "Is
Paul the Father of Misogyny and Antisemitism?" Pamela Eisenbaum,
CrossCurrents, Winter 2000-01.
| "I do not believe the dictum
in Gal. 3:28 as used by Paul was meant to articulate the destruction
of human categories of existence so that people might share the same
human essence. Rather, he articulated the construction of new human
social relations based on the model of family." |
|
|
| Articles in
ATLAS Journals. (Direct link when you are
subscribed and logged in to
ATLASerials online collection of Religion and Theology Journals.):
| Barth, Markus,
"Justification, From Text to Sermon on Galatians 2:11-21,"
Interpretation, 1968. |
| Cosgrove, Charles H.,
"Did Paul Value Ethnicity?" The Catholic Biblical Quarterly,
2006. |
| Das, A. Andrew,
"Another Look at EAN ME in Galatians 2:16," Journal of
Biblical Literature, 2000. |
| deBoer, Martinus C.,
"Paul's Use and Interpretation of a Justification Tradition in Galatians
2:15-21," Journal for the Study of the New Testament, 2005. |
| Dockery, David S.,
"Introduction to the Epistle and Paul's Defense of His Apostleship
(Galatians 1:1 - 2:14)," Review & Expositor, 1994. |
| Dunn, James D.G.,
"The Incident at Antioch (Gal. 2:11-18)," Journal for the Study of
the New Testament, 1983. |
| Garland, David E.,
"Paul's Defense of the Truth of the Gospel Regarding Gentiles (Galatians
2:15-3:22)," Review & Expositor, 1994. |
| Gaventa, B.R.,
"Galatians 1 and 2: Autobiography as Paradigm," Novum Testamentum,
1986. |
| Grieb, A. Katherine,
"'The One Who Called You...' Vocation and Leadership in the Pauline
Literature," Interpretation, 2005. |
| Hamerton-Kelly, R.G.,
"Sacred Violence and 'Works of Law.' 'Is Christ Then an Agent of Sin?'
(Galatians 2:17)," The Catholic Biblical Quarterly, 1990. |
| Harrisville, Roy A., III, "Before
PISTIS CHRISTOU: The Objective Genitive as Good Greek," Novum
Testamentum, 2006.
Image Browse -
PDF |
| Hester, James D.,
"The Rhetorical Structure of Galatians 1:11-2:14," Journal of
Biblical Literature, 1984. |
| Hunn, Debbie, "EAN MN' in
Galatians 2:16: A Look at Greek Literature," Novum Testamentum,
2007.
Image Browse -
PDF |
| Kilpatrick, G.D.,
"Peter, Jerusalem and Galatians 1:13-2:14," Novum Testamentum,
1983. |
| Koester, Craig,
"Opportunity to Do Good: The Letter to the Galatians," Word & World,
1989. |
| Koptak, Paul E.,
"Rhetorical Identification in Paul's Autobiographical Narrative (Galatians
1:13-2:14)," Journal for the Study of the New Testament, 1990. |
| Matlock, R. Barry,
"Dethologizing the PISTIS XRISTOU Debate: Cautionary Remarks from a
Lexical Semantic Perspective," Novum Testamentum, 2000. |
| Matlock, R. Barry,
"'Even the Demons Believe': Paul and pistis Xristou," The
Catholic Biblical Quarterly, 2002. |
| Matlock, R. Barry, "The Rhetoric of
PISTIS in Paul: Galatians 2:16, 3:22, Romans 3:22, and
Philippians 3:9," Journal for the Study of the New Testament,
2007.
Image Browse -
PDF |
| McEntire, Mark,
"Letters in Stories and Stories in Letters: An Intertextual Exploration of
Ezra 4-5 and Galatians 1-2," Perspectives in Religious Studies,
2000. |
| McKnight, Scot,
"The Ego and 'I': Galatians 2:19 in New Perspective," Word & World,
2000. |
| Neyrey, Jerome H., S.J.,
"God, Benefactor and Patron: The Major Cultural Model for Interpreting the
Deity in Greco-Roman Antiquity," Journal for the Study of the New
Testament, 2005. |
| Owen, Paul L., "The 'Works of the
Law' in Romans and Galatians: A New Defense of the Subjective Genitive,"
Journal of Biblical Literature, 2007. (See especially section
beginning on page 562.)
Image Browse -
PDF |
| Perkins, Pheme,
"Not Through the Law," The Christian Century, 1989. |
| Sanders, Jack T.,
"Paul's 'Autobiographical' Statements in Galatians 1-2," Journal of
Biblical Literature, 1966. |
| Sanneh, Lamin,
"Pluralism and Christian Commitment," Theology Today, 1988. |
| Taylor, N.H.,
"Paul's Apostolic Legitimacy," Journal of Theology for Southern
Africa, 1993. |
| Thurston, Bonnie Bowman,
"The Conquered Self: Emptiness and God in a Buddhist-Christian Dialogue,"
Japanese Journal of Religious Studies, 1985. |
| Udoh, Fabian E.,
"Paul's Views on the Law: Questions about Origin (Gal. 1:6-2:21; Phil.
3:2-11)," Novum Testamentum, 2000. |
|
| Sermons:
|
| With Children:
|
| Drama:
|
| Graphics & Bulletin Materials: |
| Hymns and Music:
|
| Fine Arts Images Linked at The Text This Week's
Art Index: |
| Study Links and Resources for the Book of Galatians |
|
