I will not be posting the next couple of weeks, but here are links for the next few weeks
July 27
August 3
August 10
August 17
Tuesday, July 22, 2025
Sunday, July 20, 2025
Luke 12:32-40
This passage occurs in the Revised Common Lectionary, Year C. Most recently August 10, 2025.
Summary: Jesus offers us some words of wisdom
I also add that it might be worth including some of the previous verses, especially 12:31. It helps set up the context for what Jesus says here.
Key Words:
ευδοκενσεν (meaning "please", 12:32) In Luke's Gospel, the voice of the God billows over the waters of Jesus Baptism and declares "You are my Son, the Beloved; with you I am well pleased" (3:22). In Matthew's Gospel, God's voice also reaffirms this claim about Jesus during the transfiguration. What might it mean that Jesus says it is the father's good pleasure to give the kingdom? God has two great joys: Jesus and giving the kingdom.
μη φοβου (meaning "do not be afraid", 12:31) Jesus tells people three times not to be afraid in Luke's Gospel
- When the boat is overflowing with fish and nearly sinking (5:10)
- When a man has learned his daughter has died (8:50)
In the previous verses there is no threat of death, simply an acknowledgment of the every day worries of life.
οσφυες περιζωσμεναι (literally meaning "gird loins", 12:35) The NRSV and NIV poetically translate this passage, because "gird your loins" doesn't have the same force as it did years ago. Jesus is issuing a summons though, a clear call to be ready -- get dressed!
κυριον (meaning "Lord", from κυριος, 12:36 ). The translators correctly translate this word as "Master" in Jesus parable. However, the literal word is "Lord." Jesus parable isn't so hidden after all -- he is speaking about when the Lord comes.
διακονησει (diakonia, meaning "serve", from διακονεω, 12:37) In Mark's Gospel, Jesus declares that he did not come to be served, but to serve others. In Luke's Gospel, he promises the same thing -- that he is ultimately a servant!
Some phrases I will look at another time
εκ των γαμων ("from the wedding", 12:36). The use of the wedding image in the Gospels is fascinating..
μακαριοι ("blessings", 12:37,38,43) It would be interesting to stack up these three blessings with the other blessings of Luke.
Monday, July 14, 2025
Luke 10:38-42
This passage occurs in the RCL, Year C. It occurred most recently in July 20, 2025.
Summary: This passage is a powerful contrast to the previous passage of the Good Samaritan. The work of the church (or of Christian individuals) cannot be service to neighbor alone but also worship of Christ. Perhaps the two are more connected than we think though. Jesus commends the rich lawyer to show mercy. In this passage Mary is praised for attentive listening. Maybe in our culture of sound bites and tweets, active listening is one of the most powerful displays of mercy we can give someone.
Key words (and use of language):
For Martha:
υπεδεξατο (from υποδεξομαι, "hypodexato", meaning receive; 10:38). The Liddell-Scott offers a tremendous number of variations on the meaning of this word. It literally means, "to receive beneath the surface."
It also means, among other variants:
A) to receive into one's house, receive hospitably.
B) to give ear to, hearken to
C) to take in charge as a nurse
D) of a woman, to conceive
I commend this list (truncated) because all of these are good things. They are powerful ways to think about hospitality to strangers or ways in which we can "receive beneath the surface." Martha seems on the right track!
διακονια(ν) ("diakonia", meaning "service", 10:40). The word diakonia means originally "table service" but came in the Christian tradition to mean acts of ministry. Long-complicated development of this word that is still debated today. Regardless, to describe oneself as doing diakonia on behalf of Jesus is a very good thing, something in fact, every Christian is called to in their baptism.
So what's the problem?
επιστασα (from εφιστημι, ephistemi, meaning "stand over", 10:40) Mary gets so frustrated she goes over to Jesus and is literally looking down on him (and her sister). We can get so busy doing the work of the Lord that we lose sight of the Lord and develop an unjustified sense of our own importance.
Imperfect tense: The words to describe Martha's worries: περισπαω (40), μεριμνας (41) and θορυβαζη (41) are all imperfect/present tense verbs, suggesting an on-going action. She was consumed and continually worried. All this said, I have a lot of compassion for Martha. In my family (both of origin and current) people put a lot of effort into welcoming our guests. This would be especially true in times before modern kitchens, when even things as basic as getting water for guests, would have required tremendous effort. It is hard for me to hear Martha criticized.
Also, the word θορυβαζη comes from θόρυβος, which means "riot" or "clamoring tumult" (like, Pilate fears a θόρυβος from happening). There is a chaos around Martha - she is even creating it. In short, Jesus is not simply saying "you are distracted" but you are creating the distraction!! (There probably is another sermon in here too about our world being constantly distracted!)
Summary: This passage is a powerful contrast to the previous passage of the Good Samaritan. The work of the church (or of Christian individuals) cannot be service to neighbor alone but also worship of Christ. Perhaps the two are more connected than we think though. Jesus commends the rich lawyer to show mercy. In this passage Mary is praised for attentive listening. Maybe in our culture of sound bites and tweets, active listening is one of the most powerful displays of mercy we can give someone.
Key words (and use of language):
For Martha:
υπεδεξατο (from υποδεξομαι, "hypodexato", meaning receive; 10:38). The Liddell-Scott offers a tremendous number of variations on the meaning of this word. It literally means, "to receive beneath the surface."
It also means, among other variants:
A) to receive into one's house, receive hospitably.
B) to give ear to, hearken to
C) to take in charge as a nurse
D) of a woman, to conceive
I commend this list (truncated) because all of these are good things. They are powerful ways to think about hospitality to strangers or ways in which we can "receive beneath the surface." Martha seems on the right track!
διακονια(ν) ("diakonia", meaning "service", 10:40). The word diakonia means originally "table service" but came in the Christian tradition to mean acts of ministry. Long-complicated development of this word that is still debated today. Regardless, to describe oneself as doing diakonia on behalf of Jesus is a very good thing, something in fact, every Christian is called to in their baptism.
So what's the problem?
επιστασα (from εφιστημι, ephistemi, meaning "stand over", 10:40) Mary gets so frustrated she goes over to Jesus and is literally looking down on him (and her sister). We can get so busy doing the work of the Lord that we lose sight of the Lord and develop an unjustified sense of our own importance.
Imperfect tense: The words to describe Martha's worries: περισπαω (40), μεριμνας (41) and θορυβαζη (41) are all imperfect/present tense verbs, suggesting an on-going action. She was consumed and continually worried. All this said, I have a lot of compassion for Martha. In my family (both of origin and current) people put a lot of effort into welcoming our guests. This would be especially true in times before modern kitchens, when even things as basic as getting water for guests, would have required tremendous effort. It is hard for me to hear Martha criticized.
Also, the word θορυβαζη comes from θόρυβος, which means "riot" or "clamoring tumult" (like, Pilate fears a θόρυβος from happening). There is a chaos around Martha - she is even creating it. In short, Jesus is not simply saying "you are distracted" but you are creating the distraction!! (There probably is another sermon in here too about our world being constantly distracted!)
Furthermore, Martha complains that Mary has not: "συναντιλάβηται" This word begins with the prefix συν or "together." Martha isn't simply complaining that Mary hasn't helped, but that she hasn't helped her. Martha has moved from the agenda being serving the Lord to serving Martha!
For Mary:
παρακαθεσθεισα (from παρακαθεζομαι, meaning "sit along side of"; 10:39) Mary seats herself along side of Jesus, giving him attention. How often do we have people simply sit alongside of us, without any agenda but to focus on us?
ηκουεν (ακουω meaning "listen"; 10:39) She listens. In fact, the verb ακουεν is in the imperfect tense, showing this is an on-going action. As I wrote earlier, I think this is profound. She listened. In our culture that wants to blog, livestream and tweet, she actually took time to listen. Not for one or two sentences, but for a long time. Maybe she loved it. I am sure she did. (Most times when I actually listen and truly give someone my focus, I love it too!)
Note -- This past year I went to Tanzania. I was quite struck by how much of the day is spent procuring food, water and fire (for cooking and heating). It is worth pointing out that in all likelihood, Mary listened to Jesus for hours!! Imagine listening to anyone for hours!
The worship of Jesus is ultimate. I am not trying to refute the basic meaning of the story. I wonder though, if here on Earth, in this time and cultural space, listening may be a profound way to love our neighbor. Listening to Jesus, as well, might be the profound way in which we worship him!
For Mary:
παρακαθεσθεισα (from παρακαθεζομαι, meaning "sit along side of"; 10:39) Mary seats herself along side of Jesus, giving him attention. How often do we have people simply sit alongside of us, without any agenda but to focus on us?
ηκουεν (ακουω meaning "listen"; 10:39) She listens. In fact, the verb ακουεν is in the imperfect tense, showing this is an on-going action. As I wrote earlier, I think this is profound. She listened. In our culture that wants to blog, livestream and tweet, she actually took time to listen. Not for one or two sentences, but for a long time. Maybe she loved it. I am sure she did. (Most times when I actually listen and truly give someone my focus, I love it too!)
Note -- This past year I went to Tanzania. I was quite struck by how much of the day is spent procuring food, water and fire (for cooking and heating). It is worth pointing out that in all likelihood, Mary listened to Jesus for hours!! Imagine listening to anyone for hours!
The worship of Jesus is ultimate. I am not trying to refute the basic meaning of the story. I wonder though, if here on Earth, in this time and cultural space, listening may be a profound way to love our neighbor. Listening to Jesus, as well, might be the profound way in which we worship him!
Monday, July 7, 2025
Luke 10:25-37
This passage occurs in the RCL, Year C. Most recently July 20, 2025.
Summary: This is a classic passage that needs no complex exegesis to make it understandable. One can tell it as a morality tale (we should be the Good Samaritan); or one go a Lutheran route (Christ is the Good Samaritan). But if you want to try something else...A word I'd never caught before was the word for inn -- πανδοχειον -- literally all-are-welcome. I find this a comforting image of the church -- a place where anyone and everyone comes to receive mercy and healing on the road of life. (okay, okay, it is not a great image of repentance, but nonetheless, it is worth pondering: why do people find comfort at a local bar/inn and not the church).
ζωην (from ζωη "zooe" meaning life, 10.25) In John's Gospel Jesus affirms that everlasting life is not something that begins after death, but begins here. You can really see this in the Greek in his Gospel, where many of the tenses regarding everlasting life are in the present: he who believes HAS everlasting life (John 3:36). In this passage from Luke, Jesus also connects everlasting life with earthly life. (Do this, Jesus says, and you will live.) Jesus denies a distinction between everlasting life (the lawyers' question) and life. To live with God is everlasting life, which begins here on earth. However, Luke here connects them with moral action. What does everlasting life look and feel like? Like showing mercy. I have no desire to drive a wedge between Luke and John or between faith and works here. Simply, the everlasting life is the life in the new creation, where our faith transforms us into God's instruments of mercy.
πως ("poos" meaning "how", 10.26) Jesus does not say, "What does the law say?" Rather he says, "How do you read the law?" A reminder that people can read the same laws in different ways!
Summary: This is a classic passage that needs no complex exegesis to make it understandable. One can tell it as a morality tale (we should be the Good Samaritan); or one go a Lutheran route (Christ is the Good Samaritan). But if you want to try something else...A word I'd never caught before was the word for inn -- πανδοχειον -- literally all-are-welcome. I find this a comforting image of the church -- a place where anyone and everyone comes to receive mercy and healing on the road of life. (okay, okay, it is not a great image of repentance, but nonetheless, it is worth pondering: why do people find comfort at a local bar/inn and not the church).
2025 addition: The Good Samaritan may not have started the story as the neighbor; he may have needed to become the neighbor. A reminder that in our divided world, we are not born neighbors, but trauma can bring us together.
Other words:
σπλαγχνιζομαι ("splagchnizoma", meaning "compassion", 10.33) This word means compassion in Greek; it comes from intestines. To have compassion meant your guts were turned over.
Other words:
σπλαγχνιζομαι ("splagchnizoma", meaning "compassion", 10.33) This word means compassion in Greek; it comes from intestines. To have compassion meant your guts were turned over.
Based on a reader comment (2025): Some translators employ "seized with compassion" to translate ἐσπλαγχνίσθη. The aorist aspect/tense of the verb is understood, in this translation, to emphasize the action beginning. The verb is very common in the Greek New Testament. The particular form (aorist passive) is less common and is found only in the synoptics. However, it is not rare. In this form Jesus is almost always the subject. This is also true in Luke's Gospel, where once Jesus has compassion on a grieving mother, where another time the prodigal son's father has compassion and then here, when the Good Samaritan has compassion. Another hint that the Good Samaritan is Jesus.
That said, I don't think one needs to appeal to how Luke uses this verb three times in the aorist passive to make the case that the Good Samaritan is Christ-like.
ζωην (from ζωη "zooe" meaning life, 10.25) In John's Gospel Jesus affirms that everlasting life is not something that begins after death, but begins here. You can really see this in the Greek in his Gospel, where many of the tenses regarding everlasting life are in the present: he who believes HAS everlasting life (John 3:36). In this passage from Luke, Jesus also connects everlasting life with earthly life. (Do this, Jesus says, and you will live.) Jesus denies a distinction between everlasting life (the lawyers' question) and life. To live with God is everlasting life, which begins here on earth. However, Luke here connects them with moral action. What does everlasting life look and feel like? Like showing mercy. I have no desire to drive a wedge between Luke and John or between faith and works here. Simply, the everlasting life is the life in the new creation, where our faith transforms us into God's instruments of mercy.
πως ("poos" meaning "how", 10.26) Jesus does not say, "What does the law say?" Rather he says, "How do you read the law?" A reminder that people can read the same laws in different ways!
συγκυρίαν (syn + kyria = "by chance", 10.31) I cannot confirm the etymology, but from what I can read here, the word literally means "with the Lord." In other words, this is not "random", but seemingly orchestrated by the Lord!
τραῦμα (trauma, "wound", 10.34) There is a beautiful image here of the Good Samaritan binding up the wounds. The Good Samaritan isn't simply donating money, but he is dealing with the wounds of another person. More deeply, it is interesting to think about the trauma caused by such an event. In what ways is the Good Samaritan, by his acts, healing the other wounds the person experienced?
γεγονέναι (become, 10.37) The common way we remember the story is that Jesus asked the person "Who was the neighbor to the man who (was injured)"? But Jesus asks a slightly different question -- who became the neighbor? This word γίνομαι can mean "be" but has more of a sense of "came into being or became." The point is that these people may not always have been neighbors, but they became neighbors through the trauma!
Sunday, June 29, 2025
Galatians 6:1-18
This passage occurs as the RCL New Testament Lesson during year C, most recently July 2022.
Summary one: This passage is full of contradictions, or as Lutherans call them, dialectics. We are called to bear one another's burdens, yet carry our own load; boast in our work, yet only boast in Christ; we are called to do good for all, yet do good chiefly for those in the community. Phew. I don't think a preacher or pastor or theologians should resolve these tensions. This is life in the spirit, which we are called to walk together (στοιχέω, 5:25). I think Paul's challenging words here call us into a community of discernment. Ultimately, we are called in this community back to the cross, where we can realize we will not get it right, but finally Christ will bring about a new creation.
Summary two: Paul presents us with a couple of images of the church here. A hospital, a family and a big arrow to the cross. Perhaps even a military unit.
Summary three: The canon within the canon, ladies and gentlemen, is, Christ crucified and the new creation. Done.
Key words:
προσλαμβανω ("catch", Gal 6:1) The word here for catch is "prolambano." "λαμβανω" is a common word in Greek, meaning give or take. The pro prefix is also a familiar word meaning before or ahead of time. So this word means 'catch ahead.' Interestingly, this phrase then almost means "If you catch someone before they sin..." The point here is not simply admonishment but prevention of further injury.
καταρτιζω ("restore", 6:1) The word for "restore" here is "katartizo" which is related to the Greek medical term for "set a bone in place." This obviously takes skill, time and care. What a powerful image about admonishment! Another image comes from Hebrews 11:3, where God καταρτιζ-ed, ie, "prepared", the world by his Word. Talk about skill and time and energy!
πνεθματικος ("spiritual"), 6:1, the word for "spiritual" appears a lot in other Pauline writings, see 1 Cor 2:13, but it is not developed in Galatians. It is worth noting here that the point of our justification, of our ultimate union with Christ, is not to disregard the world, but the enter more fully into it, to help heal others.
βασταζετε ("bear"), 6:2 (and also 6:5). In 6:2, "Bear one another's burdens" is in the present imperative: Continually and keep bearing one another's burdens. This is an on-going work. It also appears in 6:5.
Curiously there are different Greek (and English) words used for the object of the bearing:
Bear one another's burden (6:2)
Each must carry their own load (6:5)
The first object, burden or βαρος, probably means more weight (and can mean emotional weight).
The second one, load or φορτιον, means more merchandise, a specific thing you could carry, a load. Does Paul intend anything with these different images? Maybe one could say put them together something like this: You are responsible for making your own ship float but this does not absolve you from helping your neighbor's sinking boat either. I wonder if this is a case, like the Gospel of John, where you can try to splice synonyms and not get very far!
καυχμα ("boast", verb in 6:14, 6:4) The NRSV and NIV locate the pride in different places, based on how they translate εαυτου. The NRSV indicates the pride is in the work. The NIV (and NET) translate it as "Each can take pride in himself." It really says, "in himself" (eauton). Eauton can mean his as in possessive, but if this were the case, Paul would use the word in the genitive. (At least I think!) Here I'd go with the NIV.
Ultimately, none of this boasting really matters because the only thing finally worth boasting about is the cross. Paul warns here ultimate against spiritual pride, in that we can make the cross (or faith in it) a matter of our own doing by turning faith into works or faith itself into a work, instead of a gift.
oικειος, ("household", 6:10). This word is really beautiful. It describes a family member, a relative, one who would dwell with you. Ephesians 2:19 also contains this:
"So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God,"
I sometimes shy away from the idea of a family as a metaphor for church because it can be closed off (everyone considers their family loving but ask that to a new person coming in). Yet it speaks to the intense care we can and should have for one another.
στοιχησουσιν ("walk," 6:16) This verb has its root in a military or ordered formation. Paul also uses this verb in chapter 5:25. Paul commends us to walk in the "stoicheo" of the Spirit; now we are to walk in-line with the standard of Christ crucified and the new creation
κανον ("standard", 6:16) The word in chapter 6 is "canon," ie standard or law! What is the canon within the canon: Christ crucified and the new creation!
Ισραηλ του θεου ("Israel of God", 6:16) I wonder if Paul means the nation of Israel (ie, the theoretically existing tribal boundaries of the Jews called Israel, which didn't exist in the Roman empire) or if he means the new Israel, the people of God in Jesus Christ?
Grammar Review: Negative imperatives
μη + verb, 6.7. A μη imperative should be translated, "No longer" ie "Stop being afraid." In this "Stop being deceived." (Notice the case of "mock" -- present. God is continually not mocked, or in better English, God is never mocked.")
Monday, June 23, 2025
Luke 9:51-62
This passage occurs in the Revised Common Lectionary. Most recently June 29, 2025.
Summary: Clearly Jesus is focused and determined here. The Greek highlights this. This passage is a humbling reminder for a culture that wants to fit Jesus into our life rather than build our life on Jesus. Church becomes one of many competing activities instead of the encounter with the living Lord that weekly re-orients our life. The good news? Jesus does not let the rejection of pagans stop him from dying on the cross for them and for us; likewise our lack of focus and prioritization of Jesus does not change his death for us on the cross.
Key words:
αναλημψεως (meaning "ascension", 9:51) This inclusion of this word is a reminder that the ascension is an integral part of the plan for Jesus.
I sense that for Luke, the ascension here doesn't mean simply going back to heaven, but completing the salvation of humankind. I base this on the way in which Luke writes
ἐν τῷ συμπληρουσθαι τὰς ἡμέρας (meaning "during the fulfillment of days", 9:51)
- This is an articular infinitive phrase. See grammar note below
- The word ἡμέρας, which means, "days" is in the plural. Given that the actual ascension is typically understood as a singular event, this would mean that something broader is happening.
- In Acts 2:1, Luke uses the same phrase "ἐν τῷ συμπληρουσθαι..." to describe that the day of Pentecost had arrived. In this case, Luke refers to something that is happening right then and not in the future. This suggests that for Luke, the ascension is beginning in this story.
- Luke uses the articular infinitive with "ἐν τῷ + infinitive" quite a bit (well over 25 times in the Gospel). I cannot find a singular example where it refers to a future event.
το προσωπον εστηρισεν ("strengthened his face", 9:51) It is interesting that Luke uses the word face (προσωπου) three times in this three verses. Almost no English translations capture this. Luke wants to give us a visual here. Jesus has set his face toward Jerusalem. His eyes are on the prize!
του ("the" in the genitive, 9:51) Greek can show intention by combining "του" + an infinitive. Greek can also show intention with the preposition "εις" meaning "for." In 9:51 Luke stacks all of this together to create one long sentence of purpose!
ετοιμασαι (meaning "prepare", 9:52) The word prepare shows up frequently in the Gospel of Luke and often at important times:
John the Baptist prepares for John (1:17, 1:76, 3:4)
God's celebration of Jesus birth (Luke 2:31)
Prepare for Passover (22:8)
Prepare spices for burial (23:56, 24:1)
προτον ("proton" meaning "first", 9:59,60) The core problems is neither love nor duty with family. However, the key is the word first -- proton. What is first in your life?
A proton is the building block of the periodic table -- of chemistry. It is the foundation upon which every atom exists. In fact, an atom can be stripped on neutrons, even temporarily electrons. But without a proton, an atom, by definition, ceases to exist. What is integral and essential for us today?
Grammar note: preposition + articular infinitive (ἐν τῷ συμπληρουσθαι)
A quick primer on what is happening grammatically here.
- When it comes to an infinitive, the only information you get about the verb is its tense and voice.
- In this case, we have a present tense verb, which emphasizes on-going action.
- The middle voice isn't one we really have in English; the best way to think about it is "reflexive" verbs like "I bathe myself", in that the subject and object of the verb are the same. "the thing filled itself"
- An articular infinitive adds an article. This should be familiar to English readers: "The fulfilling"
- In an infinitive phrase, the subject is actually in the accusative. Here = "the days"
- The exciting part is actually the preposition. This really sets the translation. The preposition ἐν can mean "in", or often in such phrases, "during" or "while" or "when."
- In this case, we might want to translate it as "when the days of the ascension were being fulfilled." Wordy but also theologically complex!
- Last note: The word συμπληρουσθαι an infinitive coming from the words συν πληροω, meaning "with" and "fill" In every language "n" is a soft sound and so the "synp" morphs into a "symp" (try to synp without it sounding like an "symp")
Galatians 5:1;13-25
This passage is found in the Revised Common Lectionary, Year C, most recently June 29, 2025
ενεχεσθε ("hold in", from ενεχω, 5:1) This little verse is a good example of how context helps us translate. Paul here commends us not to "be subject/be burdened" (ενεχω) to the yoke of slavery. This word, ενεχω (enecho), is tough to translate. Literally it means "hold in." It has the connotation of "cherish inward wrath at one," or perhaps "be seized" with something, as in get caught up in a situation. Elsewhere in the NT (Mark 6:19; Luke 11:53) it means hold a grudge or be bitterly opposed to. If one inserts this translation, one gets this meaning: "Christ set you free; don't be opposed to the yoke of slavery!" That doesn't sound right!
So...let's look at the whole context. Galatians as a whole and specifically chapter 5 suggest the yoke of slavery is not the burden of following Jesus but the burden of (antiquated) laws and works-righteousness. Thus, we need a different translation; ultimately we will take on the burden of slavery to Christ. To capture this, a best sense is probably "caught up in" as in, "don't get caught up in the law again." I think the NIV does the best job with this translation (be burdened).
αφορμη(ν) ("opportunity," 5:13) A little bit more word play. Paul tells us here not to "indulge the flesh" (NIV). Paul literally writes: Not freedom for αφορμη in/to the flesh, but through love serve/slave one another. The word αφορμη is pretty interesting and alone would make for a good sermon in a few ways. The word comes from apo (from) + horme (ορμη with rough breathing accent). "horme" comes into English as "hormone," meaning "stir" or "impulse." An apohorme then is a base from which the impulse comes. Moreover, the word can also mean the capital of a banker. So you have three metaphors for how our freedom can be abused: we follow the hormones of our flesh; we use our freedom as a base of operations for the flesh or it becomes the capital on which we draw to sin...Grace becomes the bank that we rob??
λογος ("word," 5:14) Paul curiously phrases this verse: "The law can be fulfilled in one command, love one another as yourself." First off, he does not use the word command; he uses the word "logos." I am speculating here, but I wonder if Paul almost wants to elevate this above the idea of commandments, if not the law itself. (Paul uses similar language in Romans 13:9). It as if Paul is saying -- loving your neighbor belongs to the eternal Word; the other stuff we have are laws and words. In fact, the command, "Love you neighbor as yourself" is not really a command, but in fact, an indicative statement: "You will love your neighbor as yourself." While Greek can use the future indicative for a command, I find this fascinating that the most essential command is, in fact, not a command. We cannot be told to love our neighbors. This is not a possibility for obedience. We can obey simply tasks, but love of our neighbor is a divine gift, a fruit of the Spirit.
πεπληρωται ("fulfill", from πληρoω, 5:14) "Summed up" is not a strong enough translation for this verse. It means more brought to fullness or completion. Perhaps this would have more bite: "The law is completed in one word, in this: Love your neighbor as yourself"
εσταυρωσαν (form of "σταυρoω", 5:24) It is striking here that Paul says that Christians are actually doing the crucifying of the flesh. Normally these sorts of activities are done by God or left in the passive; here the verb is in the active. First off, only those who are are of Christ can do this (vs 24) and the Spirit is guiding us (vs 25). Clearly Paul puts this in terms of the trinity, but Paul does not let our own activity off the hook...
στοιχημεν ("walk", 5:25) The word for walk here is "stoicheoo." This word has a rather interesting meaning and related sets of words, but basically, it comes from the word for rows. The idea here is that to "walk" in the spirit here would mean to "assemble orderly ranks for walking." In short, to walk in the Spirit is probably not as free as we think it is today. It is certainly not as independent as we'd have it either.
Some reflections on preaching: How do we convince people that freedom in Christ is true freedom, greater than their political, sexual and economic freedoms they find in our culture today? Perhaps one way to show this is how our "freedoms" turn out not to be as freeing as we thought!
I also think the challenge with the word love is that people hear love against a background of autonomy; I do not think any Biblical writer could possible imagine the extent to which people in our preaching audience view themselves as independent moral agents. In short, I think the ancients viewed the moral task of life as taking one's place in the "circle of life", finding one's place within the complex matrix of human and divine relationships that exist. I think modern Americans view the moral task as "finding oneself" and then maybe, just maybe, inserting oneself back into this moral matrix, but likely on one's own terms! Sin was something that jeopardized one's place in this moral matrix; today sin is likely a failure to "let it go" and "be yourself." Even if this is sounding like a rant...any discussion about Paul's notions of freedom (and love) must be restored to a far more communal way of approaching life than the individual notions we have today.
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