Exegetical work on this week's RCL text, John 3:1-17, is found here.
Summary for John 13:1-17: In this passage, Jesus asserts himself as a moral example and THE teacher, concluding with a challenging 'if' statement about blessings. Perhaps this law-filled message is a good one to hear during Lent -- our journey to the cross is not simply one of mild self-imposed discomfort. Rather, it is the difficult work of dealing with, if not healing, the sins of others in a caring manner. Admittedly, there is plenty of Gospel too, revealed in the extent of Christ's love for us in both the foot-washing and the foreshadowing of the cross. And yes, there's living water once again.
As I ponder this text within the context of Lent, I see the powerful interplay between faith, humilty and grace at work. We will not be able to serve others, certainly not blessed by it, until we become aware of grace, of Jesus Christ and his tremendous self-emptying love. I believe that only in acts of having our feet washed -- realizing that Jesus knows our sins, and still loves us and cares for us -- are we made into disciples. We cannot "accept" Jesus, but we learn to confess him as teacher and Lord as we encounter him in times of weakness and sin.
Key words
εις τελος ("completely", 13:1) Jesus hear says he will love the disciples "to the end," literally. It means more naturally "completely" but translators wanted to leave in this connection to Jesus words from the cross, "it is finished." If they really wanted to do that though, they should have translated this passage as "He loved them to the finish." A gift to my methodist friends: The phrase could also mean "into fullness" or "into perfection." (Love divine anyone!!)
τιθησιν (from τιθημι, "to place or lay down". 13:4) In John chapter 10, Jesus declared he is the Good Shepherd who lays down his life for his sheep. Here Jesus lays down his garments. I think this suggests his act of food washing is the beginning of his laying down his life for his disciples. (Indeed 13:3 gives the context for Jesus' actions)
βαλλω ("throw", 13:2 and 5). In vs 2, this verb appears in a brutal form: genitive perfect participle! The point is that the devil throws something into Judas' heart, namely greed, fear and hatred. Jesus, on the other hand, throws water into a basin. Water to cleanse, water to heal and water to make whole.
ο διδασκαλος ο κυριος ("THE teacher THE lord" 13:13,14) Every translator drops the article from both versus. Jesus is not just a teacher or a lord, but THE teacher and THE lord. This alone is worth preaching on.
Grammar
ει and εαν (if, 13:17) These words are best translated as "if." Both are used in John 13:17
ει you understand, you are blessed εαν you do these things.
The first ει means more "since" than "if" when it is paired with an indicative verb, as it is in this case. This is why the NIV gets it right by translating this "Now that you know these things"
εαν is more hypothetical and demands the subjunctive, as it is in this case.
But this if could also be translated as "when"; see John 11:10; John 12:32.
In short, the sentence could read:
"Since you understand this, you are blessed when you do these things."
Tuesday, March 11, 2014
Tuesday, February 25, 2014
Transfiguration 2014
RCL for Matthew's Tranfiguration account: http://lectionarygreek.blogspot.com/2011/03/matthew-171-9.html
Summary: I am not sure if I will use the John text this week; I really don't like missing the transfiguration story from the synoptics. If I got with the John text, I will focus on how Jesus' claim to be the light of the world doesn't simply put him above it all. Rather it puts him in the midst of it all, even amid people's problems and divisions.
Some key words:
επτυσεν πτυσματος ( "spit" (aorist form) and "saliva", 9:6) In order for Jesus to give man sight -- to be the light of the world -- he must spit. John uses the word as a noun and verb to make sure we picked this up.
νιψαι ("wash", from νιπτω, 9:7) This word comes back into John's Gospel at another interesting juncture: When Jesus washes their feet! Again a reminder that being the light of the world, washing people, is a very humble and earthly task.
φος ("light", 9:5) One can go many directions with light. It is interesting to see where the word light appears in John's Gospel. Almost all the time there is a contrast of living in the dark vs living in the light. Can we read John's Gospel (and preach on it) without getting into the current cultural clashes over a variety of issues? The Jesus of John's Gospel is a prophet in many ways, who speaks out against the church and culture of his day.
Here are the light passages in John that reference light vs dark
John 1:5: The light shines in the darkness, and the darkness did not overcome it
John 3:19: This is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.
John 8 Jesus says he is the light of the world, but immediate the pharisees protest against this
John 11:9-10 But those who walk at night stumble, because the light is not in them.
John 12:35-37 Jesus said to them, "The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. While you have the light, believe in the light, so that you may become children of light." After Jesus had said this, he departed and hid from them. Although he had performed so many signs in their presence, they did not believe in him.
John 12:46
I have come as light into the world, so that everyone who believes in me should not remain in the darkness.
Summary: I am not sure if I will use the John text this week; I really don't like missing the transfiguration story from the synoptics. If I got with the John text, I will focus on how Jesus' claim to be the light of the world doesn't simply put him above it all. Rather it puts him in the midst of it all, even amid people's problems and divisions.
Some key words:
επτυσεν πτυσματος ( "spit" (aorist form) and "saliva", 9:6) In order for Jesus to give man sight -- to be the light of the world -- he must spit. John uses the word as a noun and verb to make sure we picked this up.
νιψαι ("wash", from νιπτω, 9:7) This word comes back into John's Gospel at another interesting juncture: When Jesus washes their feet! Again a reminder that being the light of the world, washing people, is a very humble and earthly task.
φος ("light", 9:5) One can go many directions with light. It is interesting to see where the word light appears in John's Gospel. Almost all the time there is a contrast of living in the dark vs living in the light. Can we read John's Gospel (and preach on it) without getting into the current cultural clashes over a variety of issues? The Jesus of John's Gospel is a prophet in many ways, who speaks out against the church and culture of his day.
Here are the light passages in John that reference light vs dark
John 1:5: The light shines in the darkness, and the darkness did not overcome it
John 3:19: This is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.
John 8 Jesus says he is the light of the world, but immediate the pharisees protest against this
John 11:9-10 But those who walk at night stumble, because the light is not in them.
John 12:35-37 Jesus said to them, "The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. While you have the light, believe in the light, so that you may become children of light." After Jesus had said this, he departed and hid from them. Although he had performed so many signs in their presence, they did not believe in him.
John 12:46
I have come as light into the world, so that everyone who believes in me should not remain in the darkness.
Tuesday, February 18, 2014
John 7:37-52
The RCL for this week is: http://lectionarygreek.blogspot.com/2011/02/matthew-538-48.html
Summary:
There are a number of preaching directions that examination of this text offers. I think the biggest however is not simply a Greek work, but a Hebrew festival, namely, the feast of Tabernacles. Jesus turns it all around!
Key words (by key I mean I found them interesting):
κοιλια ("stomach" or "womb" 7:38) Elsewhere in John and throughout the Gospels/Acts, this word refers to womb. (See John 3:4 and the first encounter with Nicodemeus or Luke 1:41). In this case, it cannot be womb because Jesus isn't just talking about women; in fact, the possessive adjective here is "his"; "his womb" doesn't make sense. But what does make sense is "belly", certainly not heart (NRSV). This however, doesn't sound so good: "Out of a believer's gut will come living waters." But there might be something there to preach on!
χριστος ("Christ", 7:41) Just a simple reminder that messiah in Hebrew = christ in Greek = anointed in English. Calling Jesus the Christ is a huge confession of faith. But it is also an interesting play on cultures and languages, where "Messiah Joshua" becomes "Jesus Christ" if not "Joshua Christ" a mismash of cultural terms, which is happening again and again in John's Gospel.
σχισμα ("schism"; 7:43) Alas, there is division because of Christ. Always was and will be until Jesus comes again. See note on feast here
εορτη ("feast"; 7:37). This term appears a great deal in John's Gospel. John 2:23 Feast of Passover
John 5:1 Feast, perhaps Pentecost
John 6:4 Passover
John 7:2 Tabernalces
John 10:22 Hannakah
John 11+ Final passover of Jesus
In John 7, the focus is on the tabernacle. This concluded, on the last and great day, with a procession involving the proclamation of Psalm 118:25
"Save us, we beseech you, O LORD! O LORD, we beseech you, give us success!"
http://en.wikipedia.org/wiki/Feast_of_Tabernacles
This perhaps gets at the heart of the division around Jesus. What is success? What do we want Jesus for? What do we want for a Messiah?
A number of other preaching directions also come about reflecting on what else is happening during this festival:
During Sukkot, two important ceremonies took place. The Hebrew people carried torches around the temple, illuminating bright candelabrum along the walls of the temple to demonstrate that the Messiah would be a light to the Gentiles. Also, the priest would draw water from the pool of Siloam and carry it to the temple where it was poured into a silver basin beside the altar. The priest would call upon the Lord to provide heavenly water in the form of rain for their supply. During this ceremony the people looked forward to the pouring out of the Holy Spirit. Some records reference the day spoken of by the prophet Joel.
In the New Testament, Jesus attended the Feast of Tabernacles and spoke these amazing words on the last and greatest day of the Feast: "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." (John 7:37-38 NIV) The next morning, while the torches were still burning Jesus said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." (John 8:12 NIV)
http://christianity.about.com/od/biblefeastsandholidays/p/feastofbooths.htm
Textual criticism:
The actual reading of John 7:39 regarding the "coming" or "existenance" of the Spirit is really interesting. There are three to four common ways the ancient texts read:
"the spirit was not yet"
"the Holy Spirit was not yet"
"the Holy Spirit was not yet upon the them"
"the Holy Spirit was not yet given"
The reading "the spirit was not yet" has the best internal evidence, but a number of the manuscripts line up behind the final two readings. Many of the readings have corrections suggesting that many were not comfortable with the original! Therefore, I agree with the NET assessment (which uses the "not yet given") translation
"Although only B and a handful of other NT MSS supply the participle dedome,non (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John's phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead."
Back to me: In John 1, the Spirit is already existing (John the Baptist sees it). So I don't think we can really argue that the Spirit doesn't exist in John's Gospel before the resurrection.
Summary:
There are a number of preaching directions that examination of this text offers. I think the biggest however is not simply a Greek work, but a Hebrew festival, namely, the feast of Tabernacles. Jesus turns it all around!
Key words (by key I mean I found them interesting):
κοιλια ("stomach" or "womb" 7:38) Elsewhere in John and throughout the Gospels/Acts, this word refers to womb. (See John 3:4 and the first encounter with Nicodemeus or Luke 1:41). In this case, it cannot be womb because Jesus isn't just talking about women; in fact, the possessive adjective here is "his"; "his womb" doesn't make sense. But what does make sense is "belly", certainly not heart (NRSV). This however, doesn't sound so good: "Out of a believer's gut will come living waters." But there might be something there to preach on!
χριστος ("Christ", 7:41) Just a simple reminder that messiah in Hebrew = christ in Greek = anointed in English. Calling Jesus the Christ is a huge confession of faith. But it is also an interesting play on cultures and languages, where "Messiah Joshua" becomes "Jesus Christ" if not "Joshua Christ" a mismash of cultural terms, which is happening again and again in John's Gospel.
σχισμα ("schism"; 7:43) Alas, there is division because of Christ. Always was and will be until Jesus comes again. See note on feast here
εορτη ("feast"; 7:37). This term appears a great deal in John's Gospel. John 2:23 Feast of Passover
John 5:1 Feast, perhaps Pentecost
John 6:4 Passover
John 7:2 Tabernalces
John 10:22 Hannakah
John 11+ Final passover of Jesus
In John 7, the focus is on the tabernacle. This concluded, on the last and great day, with a procession involving the proclamation of Psalm 118:25
"Save us, we beseech you, O LORD! O LORD, we beseech you, give us success!"
http://en.wikipedia.org/wiki/Feast_of_Tabernacles
This perhaps gets at the heart of the division around Jesus. What is success? What do we want Jesus for? What do we want for a Messiah?
A number of other preaching directions also come about reflecting on what else is happening during this festival:
During Sukkot, two important ceremonies took place. The Hebrew people carried torches around the temple, illuminating bright candelabrum along the walls of the temple to demonstrate that the Messiah would be a light to the Gentiles. Also, the priest would draw water from the pool of Siloam and carry it to the temple where it was poured into a silver basin beside the altar. The priest would call upon the Lord to provide heavenly water in the form of rain for their supply. During this ceremony the people looked forward to the pouring out of the Holy Spirit. Some records reference the day spoken of by the prophet Joel.
In the New Testament, Jesus attended the Feast of Tabernacles and spoke these amazing words on the last and greatest day of the Feast: "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." (John 7:37-38 NIV) The next morning, while the torches were still burning Jesus said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." (John 8:12 NIV)
http://christianity.about.com/od/biblefeastsandholidays/p/feastofbooths.htm
Textual criticism:
The actual reading of John 7:39 regarding the "coming" or "existenance" of the Spirit is really interesting. There are three to four common ways the ancient texts read:
"the spirit was not yet"
"the Holy Spirit was not yet"
"the Holy Spirit was not yet upon the them"
"the Holy Spirit was not yet given"
The reading "the spirit was not yet" has the best internal evidence, but a number of the manuscripts line up behind the final two readings. Many of the readings have corrections suggesting that many were not comfortable with the original! Therefore, I agree with the NET assessment (which uses the "not yet given") translation
"Although only B and a handful of other NT MSS supply the participle dedome,non (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John's phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead."
Back to me: In John 1, the Spirit is already existing (John the Baptist sees it). So I don't think we can really argue that the Spirit doesn't exist in John's Gospel before the resurrection.
Tuesday, February 11, 2014
John 6:35-59
RCL text: http://lectionarygreek.blogspot.com/2011/02/matthew-521-37.html
Narrative Lectionary:
Summer of 2012 included the "Bread of Life" cycle. Here is the most relevant of those posts.
http://lectionarygreek.blogspot.com/2012/08/john-63541-51.htm
The themes of John 6 manifest themselves in every portion of the chapter. This conclusion just drives home a few points, again, stated in the rest of the chapter (if not the whole book!). A few ideas for sermons:
- eternal life is a present (its a gift):
Jesus says that he will give διδωμι (6:51) the bread of life. Everlasting life is a gift.
- eternal life is present
The verb εχω ("have", 6:54) is in the present tense: "The one who eats/drinks HAS eternally life CONTINUALLY" is how this passage should read. There is a dimension of eternal life that includes the resurrection of the dead, but this is not when life begins.
I think also worth dwelling on here is that the eternal life comes through the flesh and blood, the bread and the wine. Jesus uses earthly things, even broken things, to give eternal life. To get to eternal life, we've got to get into earthly life, to put it another way. Much to ponder and many directions here for a sermon!
- eternal life is a presence
Jesus says that those who eat μενω ("abide", 6:56) in him. This is a key theme in the Gospel of John, in fact, one of the opening questions -- where are you abiding? (John 1:38). Eteneral life is the same thing as staying with Jesus. So what does eternal life look like? Well, it looks/feels like that amazing feeling of knowing that we are in the presence of God.
Narrative Lectionary:
Summer of 2012 included the "Bread of Life" cycle. Here is the most relevant of those posts.
http://lectionarygreek.blogspot.com/2012/08/john-63541-51.htm
The themes of John 6 manifest themselves in every portion of the chapter. This conclusion just drives home a few points, again, stated in the rest of the chapter (if not the whole book!). A few ideas for sermons:
- eternal life is a present (its a gift):
Jesus says that he will give διδωμι (6:51) the bread of life. Everlasting life is a gift.
- eternal life is present
The verb εχω ("have", 6:54) is in the present tense: "The one who eats/drinks HAS eternally life CONTINUALLY" is how this passage should read. There is a dimension of eternal life that includes the resurrection of the dead, but this is not when life begins.
I think also worth dwelling on here is that the eternal life comes through the flesh and blood, the bread and the wine. Jesus uses earthly things, even broken things, to give eternal life. To get to eternal life, we've got to get into earthly life, to put it another way. Much to ponder and many directions here for a sermon!
- eternal life is a presence
Jesus says that those who eat μενω ("abide", 6:56) in him. This is a key theme in the Gospel of John, in fact, one of the opening questions -- where are you abiding? (John 1:38). Eteneral life is the same thing as staying with Jesus. So what does eternal life look like? Well, it looks/feels like that amazing feeling of knowing that we are in the presence of God.
Tuesday, February 4, 2014
John 4:46-52
The RCL, Matthew 5:13-20 is here.
Summary: Did the faith produce the healing? Well, the Greek suggests that belief in Jesus' word only comes after the boy has been healed. In this way, the word produced both the healing and the faith. On the otherhand, the father demonstrates his faith by going to Jesus in the first place. I don't think this story solves this age old conundrum. I don't think it is meant to be solved. What I find more interesting is that Jesus never proclaims the son healed; rather he says the son is alive. I think there are many cases where are ministry isn't about offering people the healing they want, but giving them life, amid grief and illness.
Lastly, I cannot figure out why "go down" appears three times in this passage.
Key words:
βασιλικος ("royal", 4.46) This adjective is related to the word for king. The NET Bible claims this official must have been related to or working for King Herod. The suggests that the person going to Jesus is willing to engage in risky business. While Herod has not set out against Jesus, Jesus has already upset the temple in Jerusalem and shortly will have people coming after him to kill him.
ζη ("live", 4:50, 51, 53, present tense for of ζαω) I don't know how the translators mess this one up. Every single time the verb is in the present tense: You son is alive. There is nothing future about it. Jesus says and it is so. This is really important because it shows that the healing is not based on the faith of the person. When is the healing accomplished. When Jesus says so. Why? This question is not answered here.
ηρωτα ("ask" imperfect form of ερωταω, 4:47) The man continually is asking for Jesus help here; a sign of faith or despiration?
ιασηται ("heal" aorist form of ιαομαι, 4:47) This verb is not as common as I expected in the Gospels, a few times here and there, mostly in Luke and only once in Mark. It comes into English as psychiatry. I think it is a deep question: Is it our mission, or Jesus' mission, to offer healing? Healing is almost always thrust upon Jesus, the only exception being his command that the disciples go and heal (Luke 9.2). Even here it comes after the proclamation of the Word. To put it another way, healing (and the sick) will come with the proclamation of the Word. The words intnetion is not healing as we see it, but life. I think this opens up more doors -- what is living? How can be sick still have life? In fact, the text next says he was healed of all his problems, just that the fever left him, he was better and he was living.
πιστευω ("believe", throughout this section, including 4:50) This verb means trusting. In this case, trust doesn't produce following Jesus, it creates a situation in which someone can walk away from Jesus. Again, most times we think of trust as creating a situation of moving closer to Jesus, but in this case, the faith creates a situation of letting go, letting go of his anxiety about his son, letting go of his need to be next to Jesus.
καταβαινω ("come down," 4:47,49, 51) Okay, I cannot figure it out. This word appears three times in this story. It appears big time in John 6 (the true bread from heaven). And then it stops. It is as if the incarnation reaches its high point in John's Holy Communion story (chapter 6) and then he is done going down. I'd like some more thoughts on this.
Summary: Did the faith produce the healing? Well, the Greek suggests that belief in Jesus' word only comes after the boy has been healed. In this way, the word produced both the healing and the faith. On the otherhand, the father demonstrates his faith by going to Jesus in the first place. I don't think this story solves this age old conundrum. I don't think it is meant to be solved. What I find more interesting is that Jesus never proclaims the son healed; rather he says the son is alive. I think there are many cases where are ministry isn't about offering people the healing they want, but giving them life, amid grief and illness.
Lastly, I cannot figure out why "go down" appears three times in this passage.
Key words:
βασιλικος ("royal", 4.46) This adjective is related to the word for king. The NET Bible claims this official must have been related to or working for King Herod. The suggests that the person going to Jesus is willing to engage in risky business. While Herod has not set out against Jesus, Jesus has already upset the temple in Jerusalem and shortly will have people coming after him to kill him.
ζη ("live", 4:50, 51, 53, present tense for of ζαω) I don't know how the translators mess this one up. Every single time the verb is in the present tense: You son is alive. There is nothing future about it. Jesus says and it is so. This is really important because it shows that the healing is not based on the faith of the person. When is the healing accomplished. When Jesus says so. Why? This question is not answered here.
ηρωτα ("ask" imperfect form of ερωταω, 4:47) The man continually is asking for Jesus help here; a sign of faith or despiration?
ιασηται ("heal" aorist form of ιαομαι, 4:47) This verb is not as common as I expected in the Gospels, a few times here and there, mostly in Luke and only once in Mark. It comes into English as psychiatry. I think it is a deep question: Is it our mission, or Jesus' mission, to offer healing? Healing is almost always thrust upon Jesus, the only exception being his command that the disciples go and heal (Luke 9.2). Even here it comes after the proclamation of the Word. To put it another way, healing (and the sick) will come with the proclamation of the Word. The words intnetion is not healing as we see it, but life. I think this opens up more doors -- what is living? How can be sick still have life? In fact, the text next says he was healed of all his problems, just that the fever left him, he was better and he was living.
πιστευω ("believe", throughout this section, including 4:50) This verb means trusting. In this case, trust doesn't produce following Jesus, it creates a situation in which someone can walk away from Jesus. Again, most times we think of trust as creating a situation of moving closer to Jesus, but in this case, the faith creates a situation of letting go, letting go of his anxiety about his son, letting go of his need to be next to Jesus.
καταβαινω ("come down," 4:47,49, 51) Okay, I cannot figure it out. This word appears three times in this story. It appears big time in John 6 (the true bread from heaven). And then it stops. It is as if the incarnation reaches its high point in John's Holy Communion story (chapter 6) and then he is done going down. I'd like some more thoughts on this.
Tuesday, January 28, 2014
John 4 (woman at well)
Summary: Chapter 3 and 4 couldn't be more opposite: man vs woman; Pharisee Jew vs sinful non-Jew (a dig at the Samaritan people, Jews intermixed with five other tribes); night vs day. There is fertile ground here for many sermons. What struck me this time was the continuity in both chapters regarding the notion of salvation, and life -- it is found in Christ; it begins now here on earth.
A question this text leaves me pondering: How does Jesus convert her? He says to her brutal truth: her religion isn't complete and she is a sinner. What converts her? What converts all of them? Simply his word of promise? Actually, he is only proclaimed as savior after he stays with her. I suggest it is also his vulnerability, his admission that she can help him and finally, his willingness to be with them. To evangelize entails meeting people where they are, but also staying where they are.
Low hanging fruit:
ωρα εκτη (sixth hour, 4:6) This means noon. Don't miss the obvious symbolism. Nicodemus comes at night (chapter 3); the woman comes in the day (chapter 4).
γυνη Σαμαριας (Samaritan women, 4:7) Again, don't miss the obvious symbolism. Samaritan woman means total outsider; someone powerless in the whole system. Obvious symbolism again: Nicodemus gets a name; this woman doesn't.
Slightly more interesting:
εις τον αιωνα ("eternally," literally "into this age," 4:14) This really struck me. The word for forever or everlasting in Greek means "into this age," literally that which keeps going into this age. In short, when we hear "forever" we assume this means "life after death," but nothing grammatically or even theologically in John's Gospel, certainly in this chapter, suggests this. This is a continuing theme in John's Gospel: life in Christ begins now and continues even through death.
σωτερια ("salvation" in the sense of saving, preserving, delivering, 4:22; σωτηρ 4:42) Christians again assume that salvation means heaven, specifically life after death. The word in Greek means saving, simply delivering, including if not primarily a very earthly sense. John's Gospel includes resurrection and this is ultimate salvation, but this does not cover the entirety of Jesus' ministry.
μενω ("abide" 4:40) This is theme word in John's Gospel. In this case, it was only after he abided with them that they declared him savior of the world. This is a reminder that to me that the promise is truly incarnational. In order for us to do better evangelism, we have to meet and STAY with people where they are.
κοσμος ("world" 4:42) A reminder that even though salvation comes FROM the Jews it is FOR the world...see last week's post -- http://lectionarygreek.blogspot.com/2014/01/john-31-21-nicodemeus.html The world doesn't love God!
A question this text leaves me pondering: How does Jesus convert her? He says to her brutal truth: her religion isn't complete and she is a sinner. What converts her? What converts all of them? Simply his word of promise? Actually, he is only proclaimed as savior after he stays with her. I suggest it is also his vulnerability, his admission that she can help him and finally, his willingness to be with them. To evangelize entails meeting people where they are, but also staying where they are.
Low hanging fruit:
ωρα εκτη (sixth hour, 4:6) This means noon. Don't miss the obvious symbolism. Nicodemus comes at night (chapter 3); the woman comes in the day (chapter 4).
γυνη Σαμαριας (Samaritan women, 4:7) Again, don't miss the obvious symbolism. Samaritan woman means total outsider; someone powerless in the whole system. Obvious symbolism again: Nicodemus gets a name; this woman doesn't.
Slightly more interesting:
εις τον αιωνα ("eternally," literally "into this age," 4:14) This really struck me. The word for forever or everlasting in Greek means "into this age," literally that which keeps going into this age. In short, when we hear "forever" we assume this means "life after death," but nothing grammatically or even theologically in John's Gospel, certainly in this chapter, suggests this. This is a continuing theme in John's Gospel: life in Christ begins now and continues even through death.
σωτερια ("salvation" in the sense of saving, preserving, delivering, 4:22; σωτηρ 4:42) Christians again assume that salvation means heaven, specifically life after death. The word in Greek means saving, simply delivering, including if not primarily a very earthly sense. John's Gospel includes resurrection and this is ultimate salvation, but this does not cover the entirety of Jesus' ministry.
μενω ("abide" 4:40) This is theme word in John's Gospel. In this case, it was only after he abided with them that they declared him savior of the world. This is a reminder that to me that the promise is truly incarnational. In order for us to do better evangelism, we have to meet and STAY with people where they are.
κοσμος ("world" 4:42) A reminder that even though salvation comes FROM the Jews it is FOR the world...see last week's post -- http://lectionarygreek.blogspot.com/2014/01/john-31-21-nicodemeus.html The world doesn't love God!
Tuesday, January 21, 2014
John 3:1-21; Nicodemeus
This post is for Narrative Lectionary for Jan 26, 2014. The RCL text you may find here:
http://lectionarygreek.blogspot.com/2011/01/matthew-413-23.html
Summary: I don't know if one truly can summarize John 3. It is the chapter of all chapters in Scripture. The Greek shows a number of interesting wrinkles in the text, each of which can help get at the core message about the work of God, Father, Son and Holy Spirit, in saving the world. Perhaps one little tidbit: eternal life doesn't begin after death in the Gospel of John.
Νικόδημος ("Nicodemus" vs 1): It is worth noting that Nicodemus gets a name; the woman at the well in chapter 4 will not. Nicodemus also has an encounter with Jesus where he does not get it right; but he will continue his seeking. In chapter 7 he will stick up for his interest in Jesus and finally, he will help bury Jesus (19). An example of coming and seeing! Another example from the Greek of Nicodemus general confusion is that he is repeating (John the writer uses present tense) things like "How can it be that..."
ο διδασκαλος ("the teacher", vs 2) Nicodemus calls Jesus "a" teacher; Jesus calls Nicodemus "THE teacher." Obviously Jesus is catching Nicodemus in his words!
ανωθεν ("again" or "above" vs 3) Above is better here. Not simply because of the context (Jesus says you don't have to come out of the womb, but be born of the water and Spirit), but because above includes again. If you are born from above, this is the second birth anyway! We must be born again, but this birth isn't through human agency, but God alone.
πνευμα ("spirit" vs 5, 6 and 8) The word Spirit is related to breath (see: pneumatic in the word!), but also blow and wind. So the verse that reads "The wind blows where it will" means "the Spirit blows where it will." In fact, one could read it as "The spirit spirits where it will"
πιστευω ("believe" vs 15 and 16, etc). Believe is only a verb in the Gospel of John. It means trust; it is an action not a thing. It is also in the present and active tense: the one is who is trusting...
εχη ("have" vs 16) The word here is in the present tense. ETERNAL LIFE begins NOW. It is not a future reality, but a present one found in Christ! Whoever is trusting in God has life which continues into eternity.
κοσμος ("world" vs 16). Throughout the Gospel of John, the world doesn't like God. It doesn't understand God (1:10); it doesn't give like God (14:27) ; in fact, it hates God (7:7). This is the world God loves!
http://lectionarygreek.blogspot.com/2011/01/matthew-413-23.html
Summary: I don't know if one truly can summarize John 3. It is the chapter of all chapters in Scripture. The Greek shows a number of interesting wrinkles in the text, each of which can help get at the core message about the work of God, Father, Son and Holy Spirit, in saving the world. Perhaps one little tidbit: eternal life doesn't begin after death in the Gospel of John.
Νικόδημος ("Nicodemus" vs 1): It is worth noting that Nicodemus gets a name; the woman at the well in chapter 4 will not. Nicodemus also has an encounter with Jesus where he does not get it right; but he will continue his seeking. In chapter 7 he will stick up for his interest in Jesus and finally, he will help bury Jesus (19). An example of coming and seeing! Another example from the Greek of Nicodemus general confusion is that he is repeating (John the writer uses present tense) things like "How can it be that..."
ο διδασκαλος ("the teacher", vs 2) Nicodemus calls Jesus "a" teacher; Jesus calls Nicodemus "THE teacher." Obviously Jesus is catching Nicodemus in his words!
ανωθεν ("again" or "above" vs 3) Above is better here. Not simply because of the context (Jesus says you don't have to come out of the womb, but be born of the water and Spirit), but because above includes again. If you are born from above, this is the second birth anyway! We must be born again, but this birth isn't through human agency, but God alone.
πνευμα ("spirit" vs 5, 6 and 8) The word Spirit is related to breath (see: pneumatic in the word!), but also blow and wind. So the verse that reads "The wind blows where it will" means "the Spirit blows where it will." In fact, one could read it as "The spirit spirits where it will"
πιστευω ("believe" vs 15 and 16, etc). Believe is only a verb in the Gospel of John. It means trust; it is an action not a thing. It is also in the present and active tense: the one is who is trusting...
εχη ("have" vs 16) The word here is in the present tense. ETERNAL LIFE begins NOW. It is not a future reality, but a present one found in Christ! Whoever is trusting in God has life which continues into eternity.
κοσμος ("world" vs 16). Throughout the Gospel of John, the world doesn't like God. It doesn't understand God (1:10); it doesn't give like God (14:27) ; in fact, it hates God (7:7). This is the world God loves!
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