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When studying Scripture, we must interpret correctly to avoid misinterpretation. When understanding and studying the correct meaning of Scripture, we can apply it to our lives. To properly interpret Scripture, we must correctly use four procedures. According to Duvall and Hays, we must grasp the text in their town, measure the width of the river to cross, cross the principlizing bridge, and grasp the text in our town (100). Using these four steps, we can correctly interpret the meaning in Galatians 5:16-18. The first step to interpreting is to figure out “what the text meant to the biblical audience” (Duvall & Hays, 100). At that time, the Galatians were turning towards a works-based salvation instead of a faith-based salvation. Galatians …show more content…
God’s promise of salvation continues today and forever. Jesus took away our condemnation to sin and replaced it with freedom in Him. “Salvation is by grace, which means freedom from sin by the indwelling, fortifying, cleansing life of the Spirit, and not by works of the law” (Willard, 88). We obey God’s commands not to get into heaven, but because we love Him. Christians today love others and serve God because of the desires of the Spirit. With the freedom in Christ, we are to love and not do what the flesh wants. No Christian is perfect, but by living and walking by the Spirit, we are freed from the condemnation of the law and of the …show more content…
By understanding the situation of the biblical audience, we know that the Galatian believers struggled to understand that salvation is not from the works of the law but of the works of Jesus. Next, we decipher the differences between those believers and us today. They were more threatened by the Mosaic law than we are. After this, we can determine the theological principle of the freedom in Christ and being led by His Spirit. Finally, we can apply this principle to our lives by knowing we are free from the law and from sin in Jesus and we desire to love and serve him because of His Spirit in
It is the reader and his or her interpretive community who attempts to impose a unified reading on a given text. Such readers may, and probably will, claim that the unity they find is in the text, but this claim is only a mask for the creative process actually going on. Even the most carefully designed text can not be unified; only the reader's attempted taming of it. Therefore, an attempt to use seams and shifts in the biblical text to discover its textual precursors is based on a fundamentally faulty assumption that one might recover a stage of the text that lacked such fractures (Carr 23-4).
Martyn, J. Louis. "The Apocalyptic Gospel in Galatians." Interpretation 54.3 (2000). 09 Jun. 2002 http://www.infotrac.galegroup.com/itweb/tel_a/mmcwml.
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
The Apostle Paul rights about the conviction of the heart (Romans 2:15), when as Christians our perception of right and wrong is only justified by a common morality of other Christian believers. How instead we should live is in our justification of our savior, giving to him our body, sprite and mind and all he asks of it. By using the meaning of our life and our talents to influence those with the naturalistic and pantheism beliefs, shows our God is the creator and alive (Hebrews 11:32-40).
Silva, Moisés. Philippians. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2005.
The most important question one must ask is how should the Bible be interpreted? The first and obvious, yet important thing to say about the Bible is that it is literature. In fact, it is a whole library of books: some of them history, some poetry, and some in the form of letters. When we approach literature, one usually asks the question “How does the author want it to be understood?” When reading the Bible, one should always try and follow the natural understanding of a passage in its context. Dr. John Lennox, who is a professor at Oxford University explains this idea well, by showing how the early Christian fathers used this “literal understanding” to counter a metaphorical interpretation.
Harris, Stephen. Understanding The Bible. 6 ed. New York City: McGraw-Hill Humanities/Social Sciences/Languages, 2002. Print.
The Interpreter's One Volume Commentary on the Bible. (Nashville: Abingdon Press, 1971). Lenski, R. C. H. Interpretation of St. Luke's Gospel (Minneapolis: Augsburg Publishing). House, 1961.
Additionally, it is important to understand Luther’s distinction between the Law and the Gospel in order to further explore Luther’s understanding of human freedom. The Law is God’s commands; it allows humans to coexist, limits chaos and condemns sinfulness, though it is not God’s road...
The New Interpreter's Study Bible: New Revised Standard Version with the Apocrypha. Nashville: Abingdon Press, ©2003.
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
...f God’s glory and for those that have questioned their faith. The book urges the reader to consider the sacrifices Jesus made, his role as a messenger and mediator, and the ability of people to find salvation through the acceptance of Jesus. These are central messages that other portions of the Bible touch on but do not discuss with the same degree or urgency.
Some view their Christian liberty as a license to sin. As Bible-believing Christians, we know this is absolutely not the case! Indeed, we are saved by grace, and not through our good works. But what happens when a Christian falls from the path, into his old ways? A Calvinist would say that a true believer cannot lose his salvation, while an Arminian would say that one can lose his salvation (Dunham 41). The purpose of this paper is to look at the issue of eternal security, and to determine whether “once saved, always saved” does hold true, or whether a Christian can lose his salvation.
The bible has teachings that can be applied to any situation in life. The book of Galatians, found in the New Testament, houses just a few of these teachings. Galatians...
With the advent of the printing press and the protestant reformation in the fifteenth and sixteenth centuries, the Word of God became available to the common believer. Now, in the twenty first century, people all over the world, can read for themselves the scriptures in their own languages. Consider the Bible studies going on in any given country on any given evening, where people are encouraged to interact with the sacred scriptures. As encouraging as this may be, it may present a problem. Could discussions of what a scripture ‘means to me’ cloud out what the scripture originally meant? Is it even possible to know the author’s intent? Even if we could understand a first century text as its author intended, can we also grasp what it’s supposed to mean to us?