Luke 6:20-31 (Luke 6:17-26)

This passage occurs in Revised Common Lectionary for All Saints Sunday in year C, most recently November 2022.  A similar passage, Luke 6:17-26, also occurs in the RCL, year C, Epiphany, most recently February 16, 2025.
 
Summary:

You don’t need Greek to catch the big picture here: Jesus is turning the world upside down and is, well, happy about it!  The Greek helps us wrestle with the thornier issues of 
WHO are blessed;
WHEN are they blessed;
& WHAT does this blessing look like?

The Greek doesn’t change the radical nature of the passage but rather invites us into the rugged yet rejoicing terrain of Jesus’ thought.

A Warm up:

οχλος ("crowd", 6:17 and 6:19; embedded in a verb in 6:18)  The word means crowd in a pejorative way.  This is the riff-raff.  There is a strange verb in 6:18 (ενοχλεω) that means to cause trouble, giving a sense of the connotations around the word οχλο. 

καταβας (participle form of καταβαινω, meaning go down, 6:17).  It is worth pointing out that before he begins to preach to the masses, he goes down and then stands among them -- on a level playing field.  We've forgotten how to do this in the church, to go to people and meet them where they are.

επαρας (from επαιρω, meaning "lift up", 6:20).  Jesus did not simply look up, but he lifted his eyes into them. Luke begins this passage with emotional intensity!

Key Words:

μακάριος (‘blessed’ or ‘happy’: 6:20; 21; 22): The theological Lexicon of the New Testament (Spicq) helps us understand the striking nature of Jesus' use of this word.  After a long summary of the Greek understanding of what it means to be blessed (pretty much what average Americans think), the Lexicon finally reviews Jesus' words: “It is impossible to insist too strongly on the meaning of this μακάριος …This is much more than contentment; it is an interior joy that becomes external, elation translated into shouts, songs, and acclamation. …Secondly, the new faith implies a reversal of all human values; happiness is no longer attached to wealth, to having enough, to a good reputation, power, possessions of the goods of this world, but to poverty alone.”

οι πτωχοι ("the poor", 6:20).  Blessed are the poor. The Bible does not say, “Blessed are you who are poor.” It simply says, “Blessed are the poor.” I prefer talking about people as individuals first and adjectives second (the people who are poor vs the poor).  But it brings up the question here -- is Jesus talking about the individuals who are poor or the whole group?

πλουσίος (‘rich’; 6:24): Luke uses this word more times than the rest of the Gospels combined. Generally, Luke has a fairly negative attitude toward the rich, however, it would be unfair to say that Luke, or therefore Jesus, simply criticizes them. Zacchaeus, for example, is rich; Jesus comes to his house!  It is also hard to imagine that the rich does not include most of the people that listen on a Sunday to us.

οὐρανος (‘heaven’: 6:23): It might be tempting to think of heaven as a “state of being” rather than a place. However, in Luke’s Gospel, heaven is not simply a relationship or a state of the world, but a place. Luke uses the word 35 times, almost exclusively to refer to the dwelling place of God, and in a very concrete way, namely, the space above us.  According to Luke, Jesus is not saying:  Well, you will be poor but you will have me. Jesus is saying, you are suffering now but have a reward (μισθός) in heaven. But we will return to this point!

μισθός (‘wages’ or ‘reward’: 6:23 also 6:35). This word literally means pay, as in a worker receives his pay for a day’s work (Luke 10:7; Matthew 20:8).

A Classic Theological Translation Problem  

η βασιλεια του θεου (6:20)

η βασιλεια του θεου: “Kingdom of God” is tricky. The genitive case has a lot of possibilities. In English this ambiguity is preserved because the word “of” is ambiguous too. A few examples of possible translations:

a) “Kingdom belonging to God” (The house of my family)

b) “Kingdom from God” (Sound of water drops)

c) “Kingdom done by God” (Singing of a choir)

d) “Kingdom for God” (Love of money)

e) “Kingdom consisting of God” (as in “bag of money)

So, which is the right one?  First, we can leave it ambiguous, as almost every translator does:  “Blessed are the poor, for yours is the kingdom of God.”

But we could translate a bit more boldly:  “Blessed are the poor, for yours is the kingdom from God.”  The poor are blessed as they receive the most important gift...which is perhaps given to them by faith!

Missing word:  'To Be'
In Greek, as in Hebrew, a sentence can occasionally lack a verb. For example, Psalm 25:8 is translated as, “Good and upright is the LORD.”  The Hebrew simply reads "Good-upright LORD."  Admittedly, Hebrew always seems to be missing words the English reader longs for. However, here Hebrew is simply putting the adjectives (good and upright) in predicate form. This is how grammar people, whose addiction to Latin is scary, describe the placement of the word “brown” in: “The cow is brown” instead of “The brown cow.” The point is that the author is saying that the rest of the stuff in the sentence (like in Psalm 25: Good and upright) describes the subject (God). Because of the rules of Hebrew, you don’t have to use a verb when you do this. You let the reader do the work.

Greek does this less frequently (far less frequently) but on occasion it still happens. In verse 6:23 we have such a construction:ιδου γαρ ο μισθος υηων πολυς εν τω ουρανω
or literally “Behold for your wages great in heaven.” A predicate adjective, meaning, the phrase “great in heaven” describes the wages (even though we lack the verb "is" or "will" or any form of "to be").

So has our grammar helped us derive meaning? Well, maybe. The point is that the wages are great and are in heaven. We know then, the WHAT (great) and the WHERE (in heaven). The question then is WHEN do we get them! The sentence grammar suggests they are in existence now.  But do we have access to them?

For those that think this is too much of a stretch, consider that almost all of the promises are in the future: blessed are those who weep, they will be comforted.  However, the Kingdom of God belongs to the poor now.  Yet, again, do they (we) have access to it?  And in what way?

Luke 5:1-11

This passage occurs in the Revised Common Lectionary, 5th Sunday of Epiphany (which doesn't necessarily happen every Epiphany).  Most recently, February 9, 2025

Summary:  This is a great metaphor for the Christian life:  Jesus interrupts our life.  Asks us to do something small for the Kingdom.  We agree.  Jesus then pushes us beyond our comfort zone, to go deep.  We balk.  We do it.  We discover the riches of God's love.  This works something deep in our soul where we are brought to our knees.  We rise, ready to serve.

2022 insight:  I also reading Scripture with more of an eye on the community.  In this story, the work of ministry is too big for Peter alone; he needs his friends, even though Jesus is speaking directly to him.  After all of the ministry, family and church changes in the past few years -- who are your partners?

Key words:
εμβας (from εμβαινω, meaning "embark", 5:3)  Let's be clear:  The movement here begins with Jesus.  Not us.  Jesus gets in the boat, even uninvited!  (Jesus gets in the boat, in fact, after Peter had left it!)

επαναγαγε (meaning "put out to see", 5:3,4)  Jesus commands Peter and the others twice to put out their boats. 

• The first putting out is: ολιγον (meaning "few" or little", 5:3).  
• The second time Jesus calls them to set their boats into the βαθος (meaning "deep," 5:1)
  

At first Jesus only asks for a bit of favor - a little movement!  The second time he asks them to take a risk.  The first time Jesus asks them to use what they have, in comfortable ways, for Jesus' purpose.  The second time, Jesus asks them to go a bit deeper -- less comfortable.  The word βαθος in Greek, like English, can refer simply to a physical measurement (something is deep), but also connotes a more mystical deepness, of something unknown and perhaps even unknowable (Psalm 69:2; Micah 7:19, 1 Cor 2:10 and Ephesians 3:18).  This seems a fitting metaphor for our life in Christ.  At first, we are asked to do something we know how to do, something we like to do, and then boom, we find ourselves pushed beyond our comfort zone, into the deep end of the pool!

ἐπιστάτα (vocative form of word meaning "master", 5:5)  It is only in Luke's Gospel that the disciples calls Jesus by this title.  In parallel stories in the other synoptics, Jesus is referred to as teacher.  While Luke indicates that Jesus is teaching (εδιδασκεν, 5:3), Jesus keeps with επιστατα.  Luke here seems to be suggesting a higher level of respect and admiration.  If I were translating this word, I would use "guru."  In ancient Greek επιστατα can mean "one who is set over, a commander, of a tutelary god, a president, steward of the games, a training-master."  (Liddell Scott)   BDAG also suggests this word is used as one would lead the student/mentee into virtue.  In short, this word might include teaching, but it is more of a moralistic if not wholistic teaching.  It describes one who is entrusted with the responsibility of a project, and that project might be our moral formation.  In short, when Peter calls Jesus this name, he is demonstrating great faith.  It is also worth noting that the confession that Jesus is κύριε (Lord), begins with Master.  Following Jesus may not begin with an all out acknowledgement of his divinity; this can happen as a later development.

It is also worth noting that Peter's confession of sin follows his witness of Jesus power and even after his obedience to Jesus.  Evangelism that begins with proclamation of wrath may not be the only way to bring a potential follower of Christ to his or her knees!

τα δικτυα (plural of "δικτυον" meaning "nets", 5:2, 4, 5, 6)  They are not cashing a fishing line; they are casting a net!  So, go fish!  Use your fishing metaphors, but don't use a fishing line.

χαλασατε (from χαλαω, meaning "drop nets", 5:4)  The word for "drop nets" means to "loosen."  In order to catch fish, they have to "loosen" their grip.  What ministry area are you holding on to too tightly?

μετοχοις (μετοχος, 5.7) and κοινωνοι (κοινωνος, 5.10)  Both of these words mean partner.  μετοχος comes from the Greek for "with-have"; the other, κοινωνος, comes up in other places in the New Testament in terms of fellowship.  

• Peter cannot do his work of fishing or ministry-fishing alone.  He needs others.  After this time of pandemic and ensuing reorientation, who are your partners?  (Also, note that the verbs in vs 5 and 6 are in the plural.  Someone else is in the boat already with Jesus!)
• Fellowship in Christian communities is also economic (Paul picks up on κοινωνος in his letters to the Corinthians)
  

ζωγρων (meaning "capture alive", 5:10)  It seems really strange here that would capture humans like fish.  Isn't Jesus about freedom and life?!  Jesus uses a different word than "fish"; he uses a word that means capture alive, as opposed to kill  In fact, in Ancient Greek, this word had two meanings:
1) to take alive, take captive instead of killing
2) to restore to life, revive
Jesus is interested in a live harvest!

παντα ("all", 5:9 and 5:11) A reminder that they left everything.  Worthy to reflect -- what did they leave and what did they leave behind?  For Peter, he seems to have left behind his guilt and shame!

Luke 4:21-30

This passage is found in the RCL, Epiphany, Year C.  (Most recently February 2, 2025)

Summary:  Here is my preaching nugget based on the Greek.  Luke 4 begins with Jesus led out into the wilderness, where he is tempted at a high point to have all the power in the world.  He overcomes this.  Luke 4 ends with Jesus again cast out, this time to another high point.  Here the crowd is tempted to hoard God's love for themselves.  And they fail.  I think there is something here to play off Jesus' overcoming temptation to love only himself and the crowd's utter failure.  The church, time and time again, has succumbed to this temptation to love only ourselves.

2025 comment:  This year, the new US presidential administration is waging war on DEI (diversity, education and inclusion) initiatives across the government, and frankly, society.  This story here is a reminder that even the best teachers are rarely ever able to help people accept that God's love is bigger than their tribe.  Talking about the benefits of diversity can have the opposite effect, and lead to a strong counter reaction, as it does in Luke 4.  Yet, there are times in the Bible when people "get it."  It is worth asking, what leads them through this transition?  It is not simply faith or time with Jesus -- this did not alone covert Peter and the first Jesus followers into "Christ is also gentiles" kind of people!  A post for another day...

χαριτος ("grace", from χαρις, 4:21)  The better translation here is "words of grace" rather than gracious words.  In fact, the literal translation is beautiful here:  "The words of grace walking out of his mouth."  What an image of Jesus: A bus station of grace!  It is also worth noting that the angriest people get with Jesus is when he preaches (or manifests) grace; it seems preaching God's abundant love may be more upsetting than preaching God's judgment.

δεκτος ("honor"/"welcome/"favor"", 4:24)  Jesus words here have become a famous adage, "A prophet is without honor in his hometown."  Translating δεκτος as honor covers up the connection to early in chapter 4, when Jesus proclaims the year of the Lord's favor (also δεκτος).  Jesus has defeated Satan to proclaim the year of the Lord's δεκτος.  The people here do not ascribe to him δεκτος.

εξεβαλον ("cast out", from εκβαλλω, 4:29).  This word interestingly parallels what happens to Jesus in his temptation, where he is cast out into the wilderness (admittedly, Luke does not use the word "cast out"; Mark does)  This word brings up a broader point that in Luke 4, there are two clashes:  Jesus and the devil and Jesus and the crowd.  I would say, and not in a sermon, that Jesus functions like an adversary in Luke 4, pushing the people, perhaps even instigating them.  I would say, and in a sermon, that the people fail, Jesus doesn't.  The word of grace will go on.

ωκοδομητο ("build upon" from οικοδομεω, 4:29) The town was built on a cliff.  This should already speak volumes.  But later on Jesus will exorcise demons off a cliff side.  Again, the crowd is literally trying to exorcise Jesus here.

διελθων ("pass through", 4:30)  Nothing profound here, but it is worth noting that Jesus could escape the crowds here.  Jesus choice to die was always his own choice.  (See also John 10:39)

Grammar "fun" - Transliteration of names

Names rarely stay the same in different languages.  Like Robert becomes Roberto in Spanish, adding the "o" for a masculine name and rolling "r."  Even in languages where the spelling is the same (say German and English can both have "Robert") the pronunciation is very different.  When alphabets are entirely different, the changes in names across languages can be pretty striking.  A dramatic example of this is where the same root name is Hebrew (Yahweh saves) comes into English as "Jesus" and "Joshua"!  

In this case, we have the two great prophets mentioned by Jesus.  (This is the only time in the New Testament that Elisha is mentioned.)  It is strange to see how their names move across Hebrew and Greek into English

Elijah:   in Hebrew is (transliterated):  el-ee-yahu.  In Greek this becomes ηλιου, in which the η is pronounced more like an "a" in "ate" and the ι is like a double "ee" sound.  So its almost like aleeo-oo

Elisha:  in Hebrew is (transliterated):  Eleesh(ay).  The last letter in Hebrew is ayin (ע), technically a guttural stop (open your mouth wide and cut your breath for split second), which is something we don't have in English (or other indo-European languages, really).  The Greek got at this with a whole bunch of vowels at the end:  Ελισαιος.  Even more bizarrely, the Septuagint and New Testament spelling of his name are different (there is not ending "s" in the Septuagint).

What to make of all this:  Not to much!  But just interesting.  I have also heard that some scholars will use the Septuagint transliterations of names as a clue to how the ancient Hebrews pronounced their vowels, as we have more knowledge about ancient Greek pronunciation than Hebrew pronunciation!

Grammar review: ουχι and question words
This word ουχι is used when a "yes" is expected.   In 4:22, the people are saying, "Isn't this Jesus..." Using ουχι to start the question means they are expecting a "yes."
My mneumonic is this:
μη (mh) gets a "no"
and ου/ουχι/ουχ get a "yes"
It is alphabetical order:  If the question starts with m, it will be an "n"o; if with "ou" then "y"es

Luke 4:14-21 and Isaiah 61

This passage is found in the RCL, Epiphany Season, Year C (Most recently: January 2025)  It is also found in the narrative lectionary year of Luke.

Summary:  I think I can make a "Home run" point here, but it will take a full count to get there...

Most times the New Testament quotes from the Greek version of the Old Testament.  On rare, rare occasions, the New Testament writers seem to be quoting from the Old Testament Hebrew in their own translations (Proverbs 10:12 vs 1 Peter 4:8 e.g.).  In Luke 4, Jesus seems neither to be translating directly from the Old Testament Hebrew, nor is he reading directly from the Greek.  He is intentionally adding to the Word of God.  This is a bold move.  He does so, I would argue, out of a Trinitarian conception of his mission, whereby the people will be brought into the mission of God.  (If you are saying to yourself, this is too much for a sermon, the basic point remains:  The Spirit of the Lord on Jesus is also the Spirit of the Lord on the church!)

Three little Greek appetizers before the main course:
φημη (pheme, meaning "fame," 4:14)   The word for "news" is "pheme" or perhaps better in English "fama." This is the root of our word fame. Jesus is famous!

δοξαζομενος (from δοξαζω, doxaz-oo, meaning "praise", 4:15)  The people "praise" Jesus.  This is the only instance of Jesus being praised in the Gospels.  The only other person praised in the Gospels is God.

δυναμις ("dynamis" meaning "power") and εδιδασεν (from διδασκω, meaning "teach", 4:15):  Luke tells us that Jesus began to teach; what I want to draw attention to is that the POWER of the Spirit is fueling Jesus' teaching ministry.  One cannot truly separate the teaching of the faith -- the ministry of the Word, from the Spirit.  This is good theology -- the Spirit enables the teaching and proclaiming of the Word.  (Lutheran theology heavily focuses on the proclamation of the Word.  Unfortunately, it often leaves it implicit rather than explicit that the Spirit drives proclamation.  But here Luke focuses on the POWER of the Spirit.   δυναμις (power) comes into English as dynamic or dynamite.  Is our teaching dynamic and dynamite?  A teaching ministry should be fueled by the Spirit and provide power for the rest of the ministry.

Digging into 4:18-19 vs Isaiah 61:1-2

What is common in both the Old Testament and what Jesus reads:

Where does Jesus power come from?  The Spirit!

- Jesus' words and the OT begin the same. The Spirit of the Lord (πνενμα κυριου) is upon me; he has anointed (εχρισεν, ie "Christed") me.  Quick Hebrew review:

• Ruach Adonai (רוח אדני) for Spirit of the Lord 
• Messiah (משך) for anoint.

Who is the ministry for:  The downtrodden!

- "captive."  The Greek word for this is "αιχμαλωτος" which means "spear." Literally, those who are speared. This word is only used once in the New Testament. In the Old Testament it is used quite often in conjunction with those who were forced into the Babylonian exile.  See note at the end

- "oppressed" (τεθραυσμενους, participle form of θραυω) is only used once in the NT and literally means "shattered." I wonder who in our congregations feels speared and shattered?  All of these blessings Jesus intends to bestow focus on the downtrodden.  Also, all of the blessings have an obvious material/physical aspect.

Now, let's get into the differences.

A quick comparison shows that Jesus is not reading right from the Septuagint or the Hebrew.  Here is a literal translation, in each case I have underlined what is different in each version, not due to any linguistically subtle changes.

Luke 4:18-19 (Greek)
a) The Spirit of the Lord is upon me
b)  because he has anointed me
c)  to bring good news to the poor.
d)  He has sent me to proclaim release to the captives
e)  and recovery of sight to the blind
f)  to send the oppressed in freedom,
g)  to proclaim the year of the Lord's favor."

Isaiah 61:1-2 (Hebrew)
a)  The spirit of the Lord GOD is upon me
b)  because the LORD has anointed me
c)  to bring good news to the oppressed/poor
??)  and bind up the brokenhearted
d) to proclaim release to the captives
f') to release to the prisoners/bound up (from darkness?)
g) to proclaim the year of the LORD's favor,

To summarize:  If Jesus were reading from the Hebrew, he has

• added in "recover of the sight of the blind"
• taken out binding up the brokenhearted
• changed "release the prisoners/bound up" to "sending the oppressed in freedom"
  

Isaiah 61:1-2 (LXX, Greek translation of Hebrew)
a) The spirit of the Lord is upon me,
b)  because the LORD has anointed me
c) to bring good news to the poor
??) he has sent me to heal the crushed in spirit/heart
d)  to proclaim release to the captives,
e)  and recovery of sight to the blind
g) to proclaim the year of the Lord's favor

To summarize, if Jesus is reading from the Septuagint, he has

• added in "sending the oppressed in freedom"
  
• taken out "binding up the brokenhearted"
• changed the order

This presents an obvious textual problem -- what is Jesus actually reading?  I am not sure we can ever answer this question, so I am going to make a few assumptions:  Jesus, Luke and many early Christians would have been aware that Jesus is changing the Scripture.  Given Jesus love for the written Word, this cannot be taken lightly.  Why then?  Let's ponder the changes:

A) In the OT Hebrew, Isaiah never talks about sight to the blind. Jesus does (the Septuagint does also).

B) Isaiah (in both the Hebrew and LXX) plays on the idea of binding -- the broken-hearted are bound; those bound are released. Jesus alters this image.  Jesus focuses on "freeing the captives" and "letting the oppressed go free." Jesus, thus, seems to by-pass the image of repairing/releasing the broken-hearted, instead choosing to include the idea of sending the oppressed.  This actually comes from Isaiah 58:6 where the prophet says, "To send the oppressed in freedom."

C) Jesus inserts the concept that he is sent to send others.  The word send in fact, appears twice, "He sent me...to send."  The phrase "to let the oppressed go free" literally reads, "to send those shattered, in forgiveness; to proclaim the year of the Lord's favor." The translators are combining the phrase "send in forgiveness" into a single verb "free."  This makes sense in that to free someone is to send them in release.  But I think this misses something going on in the Greek.  The Father has sent the Son, who through the Spirit is sending others.  In fact, depending on how one links the infinitives, one could argue that those who are sent out are those sent to proclaim the year of the Lord's favor.  Regardless of these grammar dynamics, the overarching theme of Luke's Gospel is that Jesus has come to send those who are oppressed, in forgiveness, to proclaim the year of the Lord's favor. 

Again, this whole grammar translation may seem to technical for a sermon.  But it fits more broadly into the case Luke makes in Luke-Acts, that the work of the Spirit is to bring us into the triune Mission of God.  It also changes the way that we can and should understand the work of the Messiah.  He is the commissioner in chief, not the one who himself will do all the work.  (If we press to far here we get in lots of problems thinking that we are big Christs instead of little Christs.)  But the BIG Christ has sent us, as little Christs, out into the world.

D) Jesus drops the line immediately following this passage in Isaiah (...a year of the Lord's favor and day of vengeance). Here the LXX does not use such striking language, but in any case, Jesus avoids this idea all together.

What do we make of all of this?  Jesus is Lord of Scripture.  The Spirit is inspiring him.  The fulfillment of the old means something new!  Let me know what you think!

 ***

More on captives:  αιχμαλωτος typically refers to those in Exile (mostly it appears in Isaiah and Exile).  However, the Hebrew word 'underneath' αιχμαλωτος refers to both those in exile and those in other places who were captured in battle.  Regardless of whether one wants to focus on the exile or more broadly any time of military produced captivity, the word prisoners would likely have a modern connotation (someone who has gone through a criminal justice system) that would not be a helpful translation at this point. ...Unless someone wanted to make a point about the criminal justice system!

John 2:1-11

This passage occurs in the RCL Epiphany Season, Year C, most recently January 2025
 
This Bible passage continues to speak anew!

2013 Summary:  The numbers tell the story here.  This is Jesus FIRST miracle that happens on the THIRD day, in which he transforms SIX vessels of imperfect cleansing into celebration.  In fact, the word FIRST here means foundation, because this miracle foreshadows all the other miracles of Jesus; they are all miracles of transformation, including the resurrection on the third day.  Lastly, on a very Lutheran note, the transformation includes humans who are put to use for the service of others.

2019 Summary:   This passage is all about the mission of the church:  Jesus ministry takes place outside of the traditional boundaries and buildings.  It will involve the obedient participation of servants, who will become agents of transformation in this world, leading to a joyous party of abundance.

2022 Offering:  Even in times of scarcity (when experts tell us there is one more reason to fret), Jesus still calls a party.

Key words:
τριτη ("third", 2.1).  The phrase third day occurs in John's Gospel a few times.  All seem to be about the resurrection

- Jesus proclamation that the temple will be raised on the third day (2:19-20), also a reference to the resurrection on the third day.  

 - Jesus visits his disciples three times after the resurrection, including the three times (explicitly mentioned) he asks Peter if Peter loves Jesus.

So what to make of "three in this story?"  It seems a foreshadowing of resurrection, as Jesus begins to reveal his glory.  Interestingly, it could be read "on the third day there was a wedding" rather than "on the third day of the wedding."

εξ ("six", 2:6)  Six in the bible signifies something as incomplete.  It is not coincidental that John connects six with Jewish cleansing rituals.

αρχη ("first" or "principal", 2:11)  The word can mean first.  But if you look at the other times when it is translated as first (and not "beginning"), it has shades of "primary", or "foundational" first. So we need to ask ourselves -- why is this a foundational miracle?  Is this simply about wine? 

• John 6:64:  For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him.
• Colossians 1:18:  He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything.
• Hebrews 2:3, 3:14:  It was declared at first through the Lord, and it was attested to us by those who heard him...For we have become partners of Christ, if only we hold our first confidence firm to the end.
• Rev 22:13:  I am the Alpha and the Omega, the first and the last, the beginning and the end."

γαμος ("wedding", 2:1):  It is worth pointing out the incredibly obvious:  Jesus first miracle does not take place in a church, but in the world, at a wedding!

Οινον ουκ ("no wine"; 2:3)  The problem with humanity is that we are good at finding and proclaiming scarcity.  Jesus sees what we do not -- plenty of fluid!  Furthermore, the transformation of the water into wine is not for the water (or wine's sake), but is for the sake of the kingdom -- it is for God's glory and the neighbors at the party.  I think this phrase might be really helpful in a world constantly told that we are not enough and that we should be panicking.

Some other words:
διακονος (literally deacon, or deaconos, "servant", 2:5):  Jesus brings the διακονος to service for his ministry.  A reminder that while church language is often fancy "Deacon" for example, the core is humble -- serving others in obedience.

Ὅτι ἂν (literally "Because combined with uncertainty", 2:5):  Mary here tells them to do "whatever" he tells you.  The word for "whatever" is fascinating -- it is made of two small words, the first for "because/that" and the second for "uncertainty."  We just don't know what Jesus will tell us to do.  I find this a humbling remind to be obedient to Jesus, not knowing what he will ask us to do! 

επιστεθσαν ("believe", 2:11):  Believe in the book of John is never a noun "faith" but only a verb "to believe" or "to trust."

Grammar review:  An idiom you should know
"τι εμοι και σοι"  Jesus asks this question of Mary.  This is not a very nice thing to say to a person.  It means, "Who the hell are you."  It is also used
* Widow to Elijah, whom she believes is responsible for her son's death;1 Kings 17:18
* The demons to Jesus when he wants to exorcise them; Mark 5:7
But what to make of a sermon here:  Maybe, just maybe, the mission of God is influenced by human prayers and requests!!

1 Corinthians 12:1-11

This passage occurs in the RCL's year C passages; it also occurs as one of the last passages in the Narrative Lectionary's Year 2 cycle.  In the Narrative Lectionary it is partitioned as 1 Corinthians 12:1-13
 
Summary
Much has been written about spiritual gifts.  A few brief reflections/directions for preaching:
- Everyone has gifts.  For those that think they have no spiritual gift, ask them if they can confess Jesus as Lord.  If so, then they have spiritual gifts!
- Gifts are to work together. (The Greek suggests this in vs 1-11; the rest of chapter 12 makes this abundantly clear)
- Gifts are for others, although how far outside of the church spiritual gifts go is a long and complicated debate.
- Faith (and love) are gifts, nothing we can do to earn them.


Key Words and Grammar Items:
πνευματικος ("spiritual", 12:1) The first word here for "Spiritual Gifts" is "pneumatikos," an adjective that means spiritual. It is transformed into a noun here (technical note: by the placement of the definite article before it). But the word "gift" is not used. In fact, the word for gift later on is "charisma." So really, this should just read: "Concerning the spiritual things."  If you translate this as spiritual gifts then, in some ways, you are suggesting that all things spiritual are gifts!

εθνη ("Gentiles", 12:2) The translators render "ethne" here as "pagans" instead of "gentiles." A reminder of the tension, inherent in 1st century Christianity, between Jews and Gentiles.  To be non- Jewish was to be an "ethne" (and ethnic) and not part of God's family!

ειδωλα (plural form  of "idols", 12:2)  Although there are some examples of true worship to statues, generally idols function a bit different in our culture than in 1st century paganism.  However, we still have idols!  We may not have a temple with a large marble statue of Venus or Pluto in our towns, but definitely still worship the idols of beauty and money!

Grammatically, this sentence is really odd and I've even read that it is considered a manuscript error because it reads so strangely.  The NRSV nicely puts it, "however you were led." Paul uses the "αν" marker to show contingency and then uses two verbs: you were led, leading away. A poetic way to say: Whatever the heck road they led you on.

διακονια ("ministry" or "service", 12:5)  This word is becoming increasingly difficult to translate.  It has a non-religious origin, deriving from a waiter who serves.  More generally it can to mean service; the New Testament certainly uses it as a term for serving others.  For the church over the centuries the word has been picked up by a whole group of people who have dedicated their life to service (Deacons and related terms).  Part of the challenge in translating the word is inherent in the tensions around service (the concept and not the word).  Service can mean formal providing but it can also mean outpouring of mercy; furthermore, how the service conveyed by this term in the New Testament connected to the Word, proclamation and the Church?  In short, to translate διακονια as "ministry" makes it "churchy" something that it was not originally; to translate this as "service" derives it, perhaps, of the religious meaning Paul and others wish to imply.

This particular passage highlights the challenge of translating this word.  Luther's German, Tyndale and the KJV translate this not as "service" but as "office" or "administration."  While this translation seems to make service overly formal, it opens up the door for profound thinking about vocation -- each of our "offices" in life is an opportunity for serving others.  With this translation of διακονια as "office" Luther captures Paul's dynamic and far-reaching sense of the breadth of God's gifts.  Whether this is a fair translation is up for debate.  But no doubt Luther clearly connects vocation, even secular vocation, to spiritual gifts and service to the Lord.

ενεργεω ("energιζε", 12:6) The translations move in all sorts of directions here, but the word underneath all the working/doing by God is "energy."  This is perhaps a nice connection into people's lives -- from where does our energy come to survive the treadmill called life?

συμφερον ("good", 12:7) The English translators tend to add the word "common" before "good"; Paul's term "sympheron" is more neutral, as in "profitable" or "beneficial"; furthermore, it does not necessarily mean "common" and the word "common" is not in the Greek.  When this word appears elsewhere in Scripture, including its almost identical usage in Hebrews 12:10, it is not translated as "common good."  What then gives them permission to translate it as the "common good"? 

Well...here is my conjecture.  The word is a combination of two words συμ meaning "with" (the "n" in συν becomes an "μ") and  φερον meaning "bear" as in bearing fruit (John 15).  This word means then "bear together" or "produce together."  These gifts were given for the mutual harvesting of gifts!

Lastly, a Trinitiarian argument:
I believe that 12:11 this is the strongest statement in the NT that God is Holy Spirit. For the Holy Spirit is said here to "ενεργεω" (energize) the activities, "διαιρεω" (distribute) the activities, which he "βουλεμαι" wills.  Paul locates the will of God in the Holy Spirit!  Moreover, in verse 7, the distributions are done by God who energies them. Same thing!

*** I hadn't realized I had done a post on this passage in 2016.  So I re-did one in 2025.  Interestingly, I looked at some different sources but come back to some similar themes.  In 2028, I will sync these up!

πνευματικος (meaning "spiritual", 12:1)  This word is often translated as "spiritual gifts," but Paul simply refers here to "spiritual things."  That these "spiritual things" are "gifts" comes in later in the passage. Worth considering

• Spiritual, within a Western post-enlightenment culture, often means private.  However, as Paul describes them in 1 Corinthians 12, the gifts are God are not simply about the individual.  
• Paul writes you cannot confess Κυριος Ιησους (meaning "Jesus is Lord", 12:3) unless you are in the Spirit.  This phrase, transliterated as "Kyrios Christos", certainly was political.  The alternative confession was "Κυριος Καίσαρος (Caesar)."  (Notice how similar the phrases are!)  Confessing Jesus as Lord meant declaring that Caesar was NOT your Lord.  In fact, Christians were later killed because they would not confess Κυριος Καίσαρος.  While the spiritual may indeed be personal, it is not necessarily private.
• συμφέρον ("carrying together" or "advantageous", 12:7)  Paul says that these spiritual things are given for the "συμφέρον."  The word literally means "carry together" which came to mean "advantageous."  The gifts you have been given are literally for the "carrying together" of the whole!  The Holy Post podcast was recently reflecting on the Los Angeles wildfires and the way in which society trusts neither the government nor businesses to pick up the pieces after the disaster.  How might the church be called into such a moment but also such a cultural context to deliver the gifts of God for the whole?
• Gifts, in all cultures, are complex.
• The word in verse 5 for gifts is literally χάρισμα - literally "charisma."  When we think of charisma, we think of something that of benefit for the person who has it.  This is likely our mindset with gifts, namely, they are beneficial for us.  But as Paul points out a few verses later, the gifts we have been given are not simply for our own benefit, but the good of the whole.  This may not have been truly a radical thought for the ancient Greek mind -- what is likely pushing the boundaries for the ancient Greco-Roman thought patterns likely found in Corinth is that wealthy and powerful Christians owed this kind of exchange of gifts with the poorer members of the church, who were not in their household (or even tribe!).
• Gifts often come with an expectation of return behavior.  While this is true in the US - "there is no free lunch" it was especially true in the ancient world.  As scholar Tazuko Angela van Berkel writes,
•  Greek ethical thought is on the whole more preoccupied with reciprocity as a model for other-benefiting behaviour than altruism. “Balanced reciprocity” refers to exchanges that assume an equal or equivalent return within a finite, often specified, period of time. Such exchanges do not create long-term relationships, because “debts” are immediately cancelled out. Rather, they preserve or restore balance.  Oxford Classic Research Dictionary, accessed Jan 15, 2025. 
• Paul's insight may be that we have no responsibility for reciprocity with our gifts from God.  I don't think so.  I think it is rather that we cannot repay God for what God has given us, so we are called to share this heavenly gift with others, especially those within the congregation.  In the case of ancient Corinth, this would have pressed the followers of Christ to a very uncomfortable point because this congregation included neighbors from across the tracks.

To put it another way, Paul's conception of spiritual gifts (πνευματικος) serves a communitarian rather than individualist aim.  This rubbed Paul's people the wrong way.  How might Paul challenge us today?  My sense is that the Paul's challenge to share with others in the congregation is in itself a good thing, but for many of us, we exist in a more homogenous content than ancient Corinth.  Does this mean our spiritual gifts are for use outside of the congregation?  On the one hand yes, but Paul clearly grounds his thinking, not simply in altruism, but the building up of a community.

Luke 3:15-22

This passage occurs in the RCL Epiphany Season, Year C, most recently January 2025.

Summary:  I get why the lectionary dismisses vs 18-20.  However, I would encourage you to add them back in.  John ended up in prison; all those who come near the waters of Baptism risk their health and life.  This is perhaps why Baptism for Luke is so tied to prayer -- because where there is Baptism, there is the cross, and where there is the cross, there will be prayer.  I also recognize why the lectionary separates out Jesus Baptism from Jesus' temptation.  But again, this is highly problematic because it robs Baptism of its fundamental character:  entrance into the Spiritual warfare of Christ against all evil in the world including in ourselves.

Four sermon ideas based on the Greek:
What are you waiting for?
3:15 Luke here uses the word, προσδοκωντος, (participle for of προσδοκαω) for "wait" or "expect." Interestingly, Luke uses this word a whole bunch (6x in Luke; 4x in Acts), far more often than anyone else. In this case though, the people are not waiting for Jesus, per se, but rather the Messiah, and wondering whether John would be it. Perhaps a reminder and a challenge -- what are we waiting for?  Jesus shows up when we were expecting something and offers us REAL life.

Power of prayer:
3:21 Once again the Gospel of Luke, we find Jesus praying. The word "praying" is here a present participle (προσευχομενου), which means it is a concurrent action.

[Note: I have modified a previous post because I've learned more about the grammar at hand].  The way the participles line up, Jesus is baptized, starts praying and continued to pray as these other events happen.  But don't let the grammar get in the way of the big point:  Jesus first act after baptism is prayer!  Prayer is bound up with Baptism for Luke.  You might even say that it "activates" Baptism; prayer brings us back to Baptism, to the waters.  Prayer opens heaven to us!

The word baptize is used four times in a few verses here. I think Luke wants to draw our attention to the actual action. Perhaps to tie it back to prayer, because of the act of Baptism, we always hear the answer to our own prayers: That we are a beloved child of God and brother of Jesus Christ, claimed in the waters.

Incarnation of the Spirit:
3:22 At Christmas we celebrate the incarnation of the flesh; in Baptism we celebrate the incarnation of the Spirit! The Holy Spirit fleshed itself -- it came "σομα" (soma; body) style!  The Spirit again become flesh in our Baptism into the body of Christ.

A fourth bonus: God's work of cleansing

διακαθαραι:  to thoroughly cleanse (vs 17)
παρακαλων ευηγγελιζετο: comforting/encouraging/exhorting as he proclaimed the Gospel. (vs 18)

For John the Baptist, the idea that God is going to cleanse us is Good News.  This seems like the opposite of good news, this talk of things being cast in the fire!  Option 1:  See this as Good News in that God is going to take us, the chosen and beloved.  Sucks for others.  Option 2:  Or we can see this (through a Lutheran lens) that each person has wheat and chaff.  The sinner must be put to death in the waters of Baptism!  The end game is a cleansing for each of us though!