his verse appears in the RCL for Easter 6A, most recently May 21, 2017
Summary: The Greek in this passage is quite difficult, so much so, in fact, that it reads more like a puzzle. I've tried to identify some meaningful pieces of the puzzle. Once you put them together, you get a clear image: God saves us; our job is to do good and share the good news. Repeat: God saves. I also explore the meaning of the some of the key words.
Key words:
ζηλωται ("zealotai", adjective meaning "be zealous", 3:13) The word for "be eager" is "zelotehs," ie, be a zealot. It is a reminder that we are not simply encouraged to do good, but hunger for righteousness!
τον φοβον αυτων (meaning "the fear of them, 3:14) Interestingly, this phrase is translated, "Do not fear what they fear." But it literally reads, "Do not fear their fear..." in an age of fear, this perhaps a more helpful translation!
απολογια (apology, meaning "defense", 3:15) The word for defense here is "apologia" (ie apology); the word here for "reason/accounting" is "logos." In some ways our apology for the faith, our defense is not simply a negative word but finally is the logos, or Christ. In other words, we are not really defending something but giving away the word, who is Christ.
απαξ ("hapax" (rough breathing) meaning "once and for all", 3:18) Basic idea: Jesus does not have to die again.
ζωοποιηθεις ("zoo-poietheis" meaning "make alive", 3:18) There is also another word in this verse: "zoopoie-oo." "To make alive." This verb in the New Testament appears almost exclusively in the context of the Spirit. Furthermore, it is only God who makes alive! Yet in the previous verse, we were called to "do good" (agathopoie-oo). A reminder of our calling -- do good and give a witness; and the Spirit's calling - to make alive.
αντιτυπον ("antitype" meaning "prefigure", 3:21) The word for "prefigured" is "antitupos" (anti here does not mean apposed but pre)
σωζει ("sozo" meaning "save", 3:21) The verb "save," used in conjunction with Baptism, is in the present tense. This means that it does not simply save at one point, but continues to save us (a nice tie in then with the Gospel lesson about continual repentance).
συνειδησεως and επερωτημα (3:21) The real question is what does the phrase "an appeal (επερωτημα) of a good conscience (συνειδησεως ) to God" mean. There is a lot of ink written about this construction; the word "appeal" is a less frequent word, making its intrepretation more challenging. I suggest this verse is not about works-righteousness or some sort of baptismal pledge. It seems clear that the overall thrust of the passage is on the work of God through the resurrection to create life. And in the end, if justification by faith means the death of the sinner and the resurrection of the new creation, certainly this creation has a clear conscience before God. Regardless, Baptism saves us through the resurrection of God; there is no sense that our good works save us!
Grammar Review: When a sentence becomes a puzzle
3:13 This sentence is complex one in Greek; 1st of all, the word for "do bad" is a substantive participle; the word for "good" is substantive adjective (the good) and the verbs are all out of order...In this case, one might really need to look at other translations even to get started. Break down what one knows and then see if one can put it together:
Και τις ο κακωσαν υμας εαν του αγαθου ζηλωται γενησθε
Και and
τις The accent marks will tell you if it is a pronoun (any, a, certain) or a question (who/what/where). In this case, you have a question mark at the end, so it makes it easier to figure out it is a question.
ο κακωσαν υμας The one who does you bad/harm
εαν If
του αγαθου of the good. Why is this in the genitive?
ζηλωται ...it looks like a verb, but it means 'zealous' In this case we can go back and figure out that seeking and good go together: seeking the good
γενησθε are (in subjunctive) That this is in the second person tells us that the subject of the sentence is "you."
So...And what the one who does you harm if of the good seeking you are?
Or "What becomes of the one doing bad to you if you are doing good?
Phew! Again, break down what you know and use other translations to help!
Wednesday, May 17, 2017
Monday, May 15, 2017
Acts 17:16-31
This passage is found in the Narrative Lectionary, Year 4 (Most recently May 18, 2014)
This passage, really Acts 17:22-31, is also found in the Revised Common Lectionary, Easter 6A)
Here is some commentary on the speech: http://lectionarygreek.blogspot.com/2011/05/acts-1722-31.html
Also, here is a link from my travels to the aeropagus a number of years ago:
http://www.zionsjonestown.com/paul/athens/areopagus.htm
In this blog post I focus on the terms Epicurean and Stoic. I think we all know many of these two stripes
Επικουριος (17:18)
Basically: Lead a "happy" life, which consists not in lust but in moderation and keeping one's nose clean. The gods exist, but don't interfere with human life; talk of good life makes sense, but talk of judgement and other-worldly salvation makes no sense.
NET Bible:
An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 B.C. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul's teaching about the resurrection.
Wikipedia:
Epicurus believed that what he called "pleasure" is the greatest good, but the way to attain such pleasure is to live modestly and to gain knowledge of the workings of the world and the limits of one's desires. This led one to attain a state of tranquility (ataraxia) and freedom from fear, as well as absence of bodily pain (aponia). The combination of these two states is supposed to constitute happiness in its highest form. Although Epicureanism is a form of hedonism, insofar as it declares pleasure to be the sole intrinsic good, its conception of absence of pain as the greatest pleasure and its advocacy of a simple life make it different from "hedonism" as it is commonly understood.
Epicureans do not deny the existence of God, simply that the gods have moved on and are unconcerned with human life; His materialism led him to a general attack on superstition and divine intervention.
Στοικος (17:18)
Basically, lead a virtuous life. This is difficult, but seed of good in each of us can be fostered to overcome evil. God is in everything. Although at odds with Epricureans, both stress an avoidance of passion.
NET Bible:
A Stoic was a follower of the philosophy founded by Zeno (342-270 B.C.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
Wiki on Scotism vs Christianity:
The major difference between the two philosophies is Stoicism's pantheism, in which God is never fully transcendent but always immanent. God as the world-creating entity is personalized in Christian thought, but Stoicism equates God with the totality of the universe, which was deeply contrary to Christianity. The only incarnation in Stoicism is that each person has part of the logos within. Stoicism, unlike Christianity, does not posit a beginning or end to the universe.
Stoic writings such as the Meditations of Marcus Aurelius have been highly regarded by many Christians throughout the centuries. The Stoic ideal of dispassion is accepted to this day as the perfect moral state by the Eastern Orthodox Church. Saint Ambrose of Milan was known for applying Stoic philosophy to his theology.
also:
σπερμολογος (17:18): Seed talker, but more literally, sperm-logos. For someone who simply picks up scraps of info; a babbler.
κατειδωλον (17:16): Full of idols. kata intensifies words!
This passage, really Acts 17:22-31, is also found in the Revised Common Lectionary, Easter 6A)
Here is some commentary on the speech: http://lectionarygreek.blogspot.com/2011/05/acts-1722-31.html
Also, here is a link from my travels to the aeropagus a number of years ago:
http://www.zionsjonestown.com/paul/athens/areopagus.htm
In this blog post I focus on the terms Epicurean and Stoic. I think we all know many of these two stripes
Επικουριος (17:18)
Basically: Lead a "happy" life, which consists not in lust but in moderation and keeping one's nose clean. The gods exist, but don't interfere with human life; talk of good life makes sense, but talk of judgement and other-worldly salvation makes no sense.
NET Bible:
An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 B.C. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul's teaching about the resurrection.
Wikipedia:
Epicurus believed that what he called "pleasure" is the greatest good, but the way to attain such pleasure is to live modestly and to gain knowledge of the workings of the world and the limits of one's desires. This led one to attain a state of tranquility (ataraxia) and freedom from fear, as well as absence of bodily pain (aponia). The combination of these two states is supposed to constitute happiness in its highest form. Although Epicureanism is a form of hedonism, insofar as it declares pleasure to be the sole intrinsic good, its conception of absence of pain as the greatest pleasure and its advocacy of a simple life make it different from "hedonism" as it is commonly understood.
Epicureans do not deny the existence of God, simply that the gods have moved on and are unconcerned with human life; His materialism led him to a general attack on superstition and divine intervention.
Στοικος (17:18)
Basically, lead a virtuous life. This is difficult, but seed of good in each of us can be fostered to overcome evil. God is in everything. Although at odds with Epricureans, both stress an avoidance of passion.
NET Bible:
A Stoic was a follower of the philosophy founded by Zeno (342-270 B.C.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
Wiki on Scotism vs Christianity:
The major difference between the two philosophies is Stoicism's pantheism, in which God is never fully transcendent but always immanent. God as the world-creating entity is personalized in Christian thought, but Stoicism equates God with the totality of the universe, which was deeply contrary to Christianity. The only incarnation in Stoicism is that each person has part of the logos within. Stoicism, unlike Christianity, does not posit a beginning or end to the universe.
Stoic writings such as the Meditations of Marcus Aurelius have been highly regarded by many Christians throughout the centuries. The Stoic ideal of dispassion is accepted to this day as the perfect moral state by the Eastern Orthodox Church. Saint Ambrose of Milan was known for applying Stoic philosophy to his theology.
also:
σπερμολογος (17:18): Seed talker, but more literally, sperm-logos. For someone who simply picks up scraps of info; a babbler.
κατειδωλον (17:16): Full of idols. kata intensifies words!
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