Acts 2:1-11

Note:  This is an updated version of 2012's post.  I also have posts on Pentecost for 2009 and 2010
http://lectionarygreek.blogspot.com/2009/05/acts-21-11.html
http://lectionarygreek.blogspot.com/2010/05/acts-21-11.html

Summary:   Luke's use of langauge in his first two sentences sets up an incredible contrast.   Verse one captures the togetherness of the pre-Pentecost community; verse two shows the Holy Spirit bursting the community into the world. As I contemplate the church over the centuries, I wonder if we always stand between verse 1 and 2; full of love and community, but waiting for the awesome movement of the Spirit to push us outside of ourselves.   Moving churches out of their walls is a Herculean task, but God is up to it!

Image one: The pre-Pentecost community (Verse 1 captures all of chapter 1)

ομου + επι το αυτο ("together" and "all together") Luke uses a rather redundant phrase. Both halves mean "together"; in English he basically wrote "They were together with each other in the same place." Luke wants to drive the point across that they were united. It is important to note that a united church is not a church in mission; a united church is a church waiting for mission.

εν τω συμπληρουσθαι (συμπληροω; fulfill)  To the point: By employing this particular construction, Luke makes it clear that they did not simply come together on Pentecost, but they had been together for a while. A few other points here about the verb fulfill:
* The verb fulfill occurs three times in just a few verses. The days of Pentecost were being fulfilled; the house was filled; now the people are filled.
* The verb is in the present (passive) suggesting it is ongoing action; especially when paired with an imperfect as the main verb. The notion suggested here is that they have been together (rather obediently!) since Jesus told them to wait.
* Purely grammar note: Chapter two begins with an articular infinitive using the construction, εν τω + infinitive which means "During the ..." In this case, the verb is "fulfill."

Summary, Luke does not simply imply "The group was assembled for the celebration" but rather, "As the day of Pentecost approached, they were continually together in the same place."

Image two: The Spirit comes [vs 2 (and the rest of Acts)]

ηχος ("sound"; literally echo!) The Spirit comes as an echo...that has revirberated across the years.

φερημενης (φερω; "carry") The wind that comes is a carrying wind; a wind that will carry the disciples outside of their walls.

βιαιος ("violent") When this word occurs in the OT, it describes the wind blowing back the waters during Exodus.   Maybe that is one metaphor for the Spirit's activities during the 21st century: Making a way through the troubled waters for the church. Interestingly, this word is used in classical Greek to describe the "power" or "strength" of Hercules. This may also be a way to think about the Spirit -- overcoming the Herculean task of getting Christians to leave the door. Sometimes this might take shaking things up a bit!

To put this together, the Spirit carries with it...a hint of upheaval...that echoes across the centuries.

Luke 24:44-53

Summary:  Normally good-byes are sad.  But not the Ascension!  Luke wants to point out a few things about the ascension.  Namely that it is a commissioning; a celebration; and a crescendo.  A closer look at the Greek suggests this often overlooked story is vitally important for the Christian understanding of God in Christ Jesus.  In fact, as I read Luke's account of the Ascension this year (2013) I am realizing I have improperly truncated the Gospel.  The Gospel must include forgiveness and resurrection but also the sending of the Holy Spirit who brings us into the witness of the Gospel.  But if that just sounds too much for your Lutheran piety, you can go with this:  Jesus knows that preaching forgiveness will get us into trouble because the world cannot handle law and Gospel.

Key Words:
μαρτυρες ("witness", from μαρτυς, 24:48) The Greek word there for witness is "martyros," from which we get our word Martyr.  It originally had a simple legal connotation, as in give testimony, or generally, to speak on someone's behalf.  Yet in the Christian context, it very quickly came to mean suffer for this proclamation, including Jesus himself.   So Jesus says (literally), "You are martyrs of these things."  This is the ultimate commissioning:  You will go out and testify to the resurrection and forgiveness of sins and be persecuted for it.

χαρας ("joy", from χαρα, 24:52)  Luke uses this word more than other authors.  It is significant that worship of the ascended Christ still fills the believers with great joy.  Luke makes the point:  Just because Jesus isn't here on earth doesn't mean we cannot worship him. In fact, worship of the risen (and ascended Christ) still fills the believers with joy.  Jesus ascension means unlimited access instead of only local contact; hence the possibility of a universal church.

προσκυνησαντες ("worship", προσκυνεω, 24:52)  For all of the times Luke has Jesus praying, this is the only instance where people are worshipping in his Gospel.  The only other mention of the verb is in the temptation of Christ where Jesus declares we must worship God alone.  For Luke, the ascension confirms Jesus' divinity in a way that allows the disciples to worship him as God in way even his resurrection did not.  The ascension completes his first mission on earth: his suffering, his resurrection and his commissioning.  Now he shall return to be exalted and come again in glory.

διηνοιξεν ("open", 24:45)  We saw this verb last week in Acts account of Lydia's Baptism.  It is interesting that this word is associated in Acts and Luke with understanding the Word.  It also suggests the need for proclamation, because the Scriptures need to be opened.  They are not self-explanatory.

καθισατε ("sit", καθιζω, 24:49)  The disciples are told to "sit" until the Holy Spirit comes.  Part of the Christian life is waiting.

δυναμιν ("power" from δυναμις. 24:49)  This word comes into English as dynamite.  Christ calls us to be both the martrys and dynamite for the world.  The two seem related in tragic ways; yet, Christ does not call us to cause suffering in others, but simply to suffer for others as the world persecutes the news of forgiveness and resurrection.

Grammar concept:  hendiadys; or in this case, hendiatris
Hendiadys refers to the literary device of using two words to mean one thing.  For instance:  "formless and void" of Genesis 1 means "a whole lot of nothing!" or perhaps more accurately, "chaos."

In this case, Jesus refers to Scriptures by calling them:  Moses, Prophets and Psalms.  Here he is referring to all of the OT, not simply Gen-Deut; 12 prophets and Psalms.  He is laying out the Tanakh (Torah, Prophets and Writings) division of Scripture.

Acts 16:9-16

Summary:  Two things caught my attention about this passage.  First, a woman wins an argument with Paul :-)  Second, Lydia has so much in her life going right for her.  Yet she is not content.  Often we assume that people need to hit rock bottom for the Christian Gospel to make an impact.  In Lydia's case, clearly something about her life was incomplete, even if she was not lamenting her life or commiting awful sins.  I wonder if this is a helpful angle for reaching the consumerists out there -- no, you are not awful, evil and hell-bent people, but deep down something is missing; the world of selling and consuming doesn't add up.

παρακαλων ("encourage" (participle form), 16:9)  It is interesting that the man "encourages" them to come to Macedonia.  You could call him an advocate for Macedonia.  In fact, the word for Spirit in John's Gospel (and the appointed text for this week) is παρακλητος, the noun form of this verb.

συμβιβαζων ("proving, pulling together, knit" (participle form), 16:10)  I find this is great verb for how we understanding the work of the Spirit -- we pull pieces together to build of picture, a map, of what the Spirit calls us to do.  When this word is used in Colossians it means "knit together."  We pull at pieces -- visions, stirrings of the hearts and basic facts -- to figure out the will of the Spirit.

κολωνια ("colony", 16:12)  This word does not really feature in the interpretation of this passage, but it speaks to how we can understand Paul's letter to the Philippians:  http://www.zionsjonestown.com/paul/philippi/home.htm  See here for more info.

πορφυροπωλις ("dealer in purple cloth", 16:14) Lydia, unlike the jailer, does not encounter the Gospel at a time of weakness, but of relative strength.  She is a rich merchant who sails the seven sees.  She is at worship.  Yet something isn't right; she hungers for something more.

Sad side note:  Purple cloth was ruined because of over harvesting of the snails that produced the dye.  It is believed those particular snails are actually extinct.

διηνοιξεν ("open", 16:14)  This word can simply mean "open" but it can also mean "open" in a more metaphorical way.  See the word dianetics and Scientology!!

ο οικος αυτης  ("the house of hers", 16:15)  This verse is often used as justification (or permission) for infant Baptism.  No changes here, but I think the translators overtranslate here.  They translate it "She and her house."  It should read, "Her house was baptized."  First, the word "she" is missing.  The only thing in the nominative is "the house."  It seems unlikely "she" is implied in the verb because the verb baptize is in the singular, which would not match "she and her house."  Furthermore, the word "de" appears, which suggests a change in subject; "Lydia" was the subject in the previous sentence suggesting a new subject.  She was baptized; my point is simply that her house was not baptized as an afterthought, but that the act was done all together.

If I lost you, I think I might of lost myself with this last point.

Revelation 21:1-6

Summary:
This verse is paired in Year C with John 13:31-35, "By this they will know you are my disciples, if you love one another."  Jesus sets up a strong imperative in John 13 for us to create the Kingdom of God on earth through our mutual love.  But Rev 21 is a perfect antedote, that finally, we cannot create the Kingdom, but this is an act of God.  The Greek really spells this out.  Like much of the Johannine writing, these brief verses allude richly to the Old Testament and other places in John's Gospels.  In fact, the connection to the rest of John is quite striking in this passage.  But to get back to the juxtaposition of John 13 and Rev 21:  This is the tension of Christian community:  We must work for a better world, but know that we cannot get there until Jesus comes again.

Key Words
καταβαινουσαν ("descending", from καταβαινω, 21:2)
εκ του ουρανου ("from the heaven", 21:2)
απο του θεου ("from God", 21:2)
All of these words, put together, form a trifecta clearly showing that the holy city is not established by our activities on earth, but is entirely from God.

νυμφη ("bride", literally "nymph", 21:2)  The Bible begins and ends with a coupling of man and woman, a marriage, first of Adam and Eve and then later of Christ and the church.  I realize that Lutherans have tended to put marriage in the "left-hand" kingdom (and therefore allow it to be dictated by science and not Scripture), but clearly it is something that God cares for.  I guess it is a question worth asking -- what is the bride adorned with?

σκηνη ("tent", 21:3)  In the first chapter of John's Gospel, we read that "the Word became flesh and dwelt among us." The word for dwell here is "σκηνεω " which means το tent or tabernacle. (The parallel to the OT is striking here; the next sentence in John's Gospel is "And we beheld his glory." In the OT, once the tabernacle was set up, the people could behold God's glory). This is the same word here. In some ways, this then is a powerful book end of the NT and the Johannine literature. It begins cosmically with God choosing to dwell with us on the old earth; now it ends with God choosing again to dwell with us on the earth he has again prepared for us.

ω ("omega", 21.6) One thing worth smiling about. The word "Omega" is a word in English. In Greek, it is a letter, literally, "Big O", Jesus says he is the "alpha and big O."

αρχη ("beginning", 21:6)
τελος ("end", 21:6)
The word in Greek for the "beginning and end" are "αρχη" and "τελος." Both of these words have all sorts of connotactions. arche can mean ruler (as in monarchy), first principle, beginning. (En arche = in the beginning). Telos can mean completion, final, last, ultimate. Jesus is the beginning and end; Jesus is the ruling principle and ultimate reality.  The point here is that Jesus is both the book ends of the story (in the beginning was the Word), but also the intellectual and emotional beginning and end.

Comments from early posts on Rev 21:

21.1 The word sea "thalassa" is used just a few verses earlier (20.13); it was holding the dead. Perhaps one could argue that if the sea no longer exists, then death also no longer exists.

21.4 The word for wipe away (exaleiph-oo) means more like wipe out than wipe away. The activity is probably a bit less sentimental than this pastor would like ;-)

Psalm 23

Two years ago I did some work on the 23rd Psalm, which I believe is helpful:

For Good Shepherd Sunday I've looked at Psalm 23. Given people's emotional resonance with the Psalm, this week does not call for one's "exegetical underwear." Reading the actual Psalm presents more "earthy" image than the bucolic landscape scene the Psalm often conjures in our minds. There is wet grass to be eaten, wine to be poured, death to be encountered and God's disciplining rod to be felt slamming into our side. To put it another way, God doesn't simply want to paint pictures, but truly revive our soul that we might return to his temple, time and time again, even in our everlasting life, made possible by the Good Shepherd.


http://lectionarygreek.blogspot.com/2011/05/psalm-23-take-2.html

Luke 24:1-12

Summary:
The church normally reserves discussion about doubt for Easter II and the person of Thomas.  But as I read Luke this year, the disciples spiritual blindness and doubt really struck me.  Luke does a masterful scene of portraying the difficulty of that morning and the struggle for the early disciples to believe.  Rather than cast doubt on the resurrection this amplifes its true meaning:  Christ is raised amid the choas of real life, with darkness, doubt and even despair, not in a fairy tale world where everybody gets it.

Key words:
βαθεως ("very early, or more literally, deep"; 24.1) The dawn is not simply described as early but as "Bathos" or deep. It is a deep dawn.

απορεισθαι ("at a loss"; 24.4)   The word for "at a loss" is related to the word for vision -- "apo-ora-oo" literally "away from sight."   They had lost their way, their vision, their sight.  It will take messengers from God to open their eyes.  In fact, it will take the Word of God to recall in their hearts the Good News.

τον ζωντα ("the living"; really "the living one"; 24.5)  Oddly enough, the translators are too literal here with the phrase "why are you searching for the living among the dead." The phrase "the living" is exactly what it says in Greek, word for word, but the grammar of the sentence dictates the translation:  "the one who is living" or "the living one."  Point A)  "The living among the dead" is more poetic.  When it comes to preaching, go for it!  Point B) It amplifies the confusion of the disciples.

ηπιστουν (disbelieving, from απιστεω; 24.11)  It is not only Thomas who doubts, but the whole crew!

θαυμαζω ("wonder"; "amaze"; 24.12) The word here is "thaumaz-oo" means "amaze" or "wonder" in Greek. You can even see the word "amaze" in it, even though M-W.com does not give this as the etymology. Whatever. Anyway, the vast majority of the time Luke uses this verb, it means wonder, as in amaze. For example, when Zachariah writes, "His name is John (1:63)" or when Jesus sees a person's faith, he is amazed (7:9 Roman centurion). So it seems a bit odd that Peter, by the NIV and the NET, is left wondering and not being amazed. But perhaps a bit of a play on this is a helpful insight into all of us -- we are both wondering and amazed.

προς εαυτον ("to himself"; 24.12)  Most translators take the phrase, "to himself" to mean "to his posessions, namely, his house (including BDAG).  Yet, Peter does not necessarily go to his home. It literally says, "He went away to himself." This could just as naturally read, "He went away by himself." As the KJV puts it "wondered in himself."  They likely base their translation on John 20:10, which is more clear that the disciples went home.  But Luke's imagery is of Peter walking away by himself, pondering these events, likely without any real direction in his wanderings

Some translation help (and perhaps a nugget for a sermon):

σαββατων 24.1 Grammar note: The Greek literally says, "On the first of the Sabbath." This means the first day after Sabbath (ie the first day of the week), which would be the 8th day, or Sunday. This is why we worship as Christians on the 8th day, the day after the Jewish sabbath. Also, Jesus will appear to Thomas 8 days later, reaffirming this 8th day connection! (In Luke's Gospel, Jesus was also transfigured on the 8th day)

ιδου 24.4 The word "suddenly" is actually an interjection -- "idou" (like the Hebrew henneh)

μνησθητε 24.6 The word here for "remember" is related to the word for "tomb" (both have the same root, which in English comes in as mnumonic.

αροματα 24.1 The word for spice is "aroma"

αποκεκυλισμενον 24.2 Grammar note: The word "rolled away" is a participle here. It is perfect passive. This is a helpful verb for understanding what the perfect in Greek means. The stone had undergone the action of being rolled away and its present state was a result of that action. Perhaps a sermon idea: Something has been permenantly changed by the Resurrection. The tombstone is gone

αστραπτουση 24.4 The angles in the tomb are flashing; Jesus says the son of Man will be this way in his coming. (17.24)...hmm...Perhaps Luke suggests that in the resurrection, the kingdom has come?

John 12:1-8

Summary:  The Greek does not give one permission to avoid the obvious implication of the text:  The world will always have sin and poverty, so focus on Jesus' death and resurrection.  If anything, the Greek simply amplifes the language to support this conclusion!  In the 20th century, the Lutheran church made an error by so focusing on Jesus' death and resurrection that we avoided all together the nasty business of calling the world to action (see 1930s in Germany for the ultimate example of this.)  I wonder if in this century we have strayed too far in the other direction and once again, need to hear this passage.  Yes, young adults and seekers want to see the church involved in social service if not action.  But ultimately our gift to the world and our passion must be Christ cruficified and resurrected. (Okay, okay, now that you've read that, I confess I have a bit of good stuff about serving others in the Greek blog)

Key words:

εξ ("six", 12.1)  On the six day Jesus died (Friday), and here, six days before the passover, Jesus is anointed for his death.  John's first sentence that refers to six days, the passover and the resurrection of Lazarus;  clearly this passage is one of foreshadowing.

δειπνον ("feast", 12:2)  This can mean main meal, but even feast. (See NIV translation:
Here a dinner was given in Jesus' honor.)  Jesus only has two δειπνον / "feasts" in John's Gospel; once with Lazarus and then the last supper.  Comparing these two feasts might make a good sermon and illustrate one dimension of Holy Communion (a chance to ponder Christ's holiness and sacrifice for us.)

διηκονει ("serve", 12.2)  The word here for "serve" (as in Martha "served") is where we get our word "diaconal" and "deacon." In this version of the story, Martha is not criticized for helping out.  So before we get too much onthe bus of liturgy > diakonia, we need to take a deep breath.  In fact, you could preach/argue that either a) Martha's work makes Mary's worship possible or b) that Mary's work is worship in itself. 

μυρον ("oil", 12:3).  The word can simply mean oil, but in our case, the important thing to note is that it is oil from myhrr, which is used for people's burial.  John's Gospel has an odd array of words here: "litre/roman pound (litra) perfume (myhrr) plant (nard) genuine (pistikos) expensive (polytimos)" This is not typical, as far as I have read, of John's style to stack so many words. It is almost exactly what Mark has. He really wants to draw attention to what is going on here; ie, he is writing like Mark! Polytimos is an unusual word -- the pearl of great value (Matt 13:46) uses the same word. 

επραθη ("sell", from πιπρασκω, 12:5)  The word for sell is very interesting here. It is "piprask-oo." It has the connotation of selling for a bribe; or even sell into slavery (Romans 7:14). It will be used in contexts that probably mean simply sell, but again, will be used in contexts of sell for a bribe, sell for slavery. In short, Judas here is predicting exactly what he will do.

πτωχους ("poor",12:8) John's Gospel never uses the word poor outside of its connection with this story.  It is worth pointing out though, that is was Jesus overturning of the money tables in the temple that began his conflict with the authorities.  The Jesus of John's Gospel is not unconcered with "earthly" matters!

Curious note: 
πασχα ("Passover", 12:1) This word "Pascha" (hence "paschal" mystery) is rather interesting. It comes from the Hebrew P-S-K (pasach) which means "passover" as in the angel "passed over" the houses. However, πασχω as a verb in Greek means "to suffer" and comes into English as "passion." An odd coincidence where a number of words in different languages seem like cousins.