Palm Sunday (RCL and NL)

Here are links to Palm Sunday passages, with a little word-play appetizer.

Triumphal entry in Matthew's Gospel:
http://lectionarygreek.blogspot.com/2011/04/matthew-211-11.html

• εσεισθη  ("shake" in 21:10; aorist form of σειω)  This word comes into English as "seismic."  The events of Holy Week shake the city and their aftershocks still continue to reverberate around the world two millennia later.

Philippians 2 reading:
http://lectionarygreek.blogspot.com/2010/03/philippians-25-11.html

• μορφη ("shape" or "form"; 7, 8)  If you look up this word, you will find it appears twice in Philippians, once in verse 7 and once in verse 8.  Jesus had the form/shape of God; took the form/shape of a human.  Sounds good.  However, later on in Philippians, Paul comes back to this word, but using it with the prefix συν (the -n becomes a -m...see note below) .  First, in verse 3:10 where he says that he is being συμμορφιζομαι-ed into Christ's death and later when he is  being συμμορφος with Christ's resurrected body (3:28).  Paul moves from talking about the form of Christ to the co-formation of the believer, both into suffering, death and then resurrection.  I think the word μορφη can be used to guide one's reflections on the whole letter:

Triumphal entry (really aftermath) in John's Gospel
http://lectionarygreek.blogspot.com/2012/03/john-1220-33.html
And from vs 19:

• ωσαννα:  From the NET Bible: "The expression hosanna, (literally in Hebrew, "O Lord, save") in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of "Hail to the king," although both the underlying Aramaic and Hebrew expressions meant "O Lord, save us." As in Mark 11:9 the introductory hosanna, is followed by the words of Ps 118:25, "blessed is the one who comes in the name of the Lord."  ... In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84."

 
If there is a particular text for Palm Sunday someone would like me to look at, I would glad review this.  It is just strange because there are so many possibilities for churches this day.

Blessings on your ministry in the next two weeks.

John 12:1-8

This passage is the Revised Common Lectionary Passage year C, Lent V, most recently April 6, 2025.

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 amplifies 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 and leading the way in social service.  But ultimately our gift to the world and our passion must be Christ crucified 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)

2023 note:  This year I am reflecting on this as it relates to the Palm Sunday narrative, which it immediately precedes.  I lament how American Christianity has gone so astray.  We've succumbed to Judas' temptation regarding money and to the crowd's temptation regarding an earthly kingdom.

Key words:

εξ ("six", 12.1)  The whole verse that includes the word "six" is foreshadowing.  Six is the penultimate number in the bible; on the sixth day Jesus died (Friday).  This is a penultimate story, one that points toward a bigger story, namely, the events that follow.  If you don't buy the "six" thing, John spells it out:  Before the Passover...after Lazarus had been raised from the dead.  Big events are ahead!

δειπνον ("feast", 12:2)  This word can mean "main meal", but also "feast." (See NIV translation:
Here a dinner was given in Jesus' honor.)  Jesus only has two δειπνον / "feasts" in John's Gospel; once in this case with Lazarus and then soon afterwards during the last supper.  The juxtaposition of these feasts suggests numerous preaching directions, including parsing out various aspects of Holy Communion.  I would suggest in depicting this meal, John invites us into praise and pondering of Jesus' death during Holy Communion.  

2023 addition:  A Wall Street Journal poll recently revealed that Americans are less interested in community service, children, church and country than before.  Only money increased in importance.  Moreover, this was true across the parties, although republican voters were more likely to express the importance of country, church and family.  Given how politics and faith are intertwined in this country, we can draw some conclusions:  Conservative religious expression in America, which has focused on God, country and family...has not led into works of mercy.  And secular humanism, which has wanted to focus on acts of mercy, has run out of gas.  There are two meals during Holy Week.  One of intimate worship.  One of humble servanthood.  We cannot skip either one. 

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 into a battle of liturgy vs 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.  Again, foreshadowing of death!

John's Gospel has an odd array of words here: "roman pound (λιτρα) perfume (μυρον) plant (ναρδος) genuine (πιστικος) expensive (πολυτιμος)" 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" (πολυτιμος) 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.

ηρεμα ("day", 12:7)  Just one more reminder that the word "day" in Scripture is often conceived of less in terms of 24 hour time spans; rather it is a time frame in which something is happening.  In this case, the time in Jerusalem that will lead to his death is all part of one "day."  To put it more simply, for Jesus, the events of Palm Sunday are intimately connected with the events of Good Friday.

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 unconcerned with "earthly" matters!  (Jesus also helped a blind beggar in chapter 9!)

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.

John 11:1-45

This passage is found in the Revised Common Lectionary for Lent, Year A and All Saint's Day, Year B  (Most recently for March 26, 2023); The All Saints reading is shorter, verses John 11:32-44.
  
Summary:  This emotional passage does not need to deep exegesis to understand.  But as always, the Greek amplifies the emotions, especially of Mary.  Furthermore, the Greek offers some poignant connections to other parts of John's Gospel.

Key words:

ερχομαι & οραω (11:32 and 11:34, also 1:39; 1:46; 4:29; 19:33; 20:8 "Come and see").  These two verbs come together a number of times in John's Gospel. A quite impressive list actually:
A) When Jesus begins his ministry and calls his disciples.
B) When the woman at the well returns to her hometown to invite others (different cognate for "come");
C) When they bring Jesus to Lazarus' tomb.
D) When they find Jesus dead on the cross.
E) When they come to the empty tomb.

John's Gospel invites us to come and see, even Jesus on the cross and finally the empty tomb.  The result of coming and seeing is believing.

In this passage, however, the two words come together in two very emotional ways.  The more obvious one is when they invite Jesus to see the tomb of Lazarus.  The more subtle one is that Mary came (ηλθεν) and saw (ιδουσα; note feminine participle endings may be more difficult to spot, sadly).  In this case, she falls at Jesus feet (see next note).  She has done what a disciple should do, she has come and seen. What happens when we come and see, not in intellectual or hopeful curiosity, but in grief?

ποδος (from πους, meaning "foot" as in words that have "pod" in them; 11:32)  Mary will fall to Jesus feet twice in a short time.  Mary cries at Jesus feet in this story; after her brother is revived, she will fall to Jesus feet to anoint them.  Twice she worships at Jesus feet; the first in lament for her situation; the second in lament for Jesus' situation.

Other powerful scenes happen at Jesus feet. 
- When the women (including Mary) gather at the foot of the cross. 
- Mary (Magdalene) stoops down to where Jesus' feet were in the tomb. 
- In chapter 13 of John's Gospel, Jesus will wash the disciples' feet. 
In short, if there are feet involved, it is likely an emotionally charged passage, relating to the profound cruciform servant-hood of Christ and his followers!

κλαιουσαν (from κλαιω, meaning "weep", 11:33)  Simple point:  People in the Bible cry.  We give so little permission for people to cry today.  Jesus himself cries here (11:35; it is a different word, εδακρυσεν) but don't get caught up in that.  Death produces tears even from the Lord of Life.

παραμυθουμενος (a participle form of παραμυθεομαι, which is from παρα and μυθος, 11:19, 11:31)  This is my 100th time reading this passage...and still seeing new stuff.  The word for console here is a bit unusual; normally when we read "console" in Scripture, it is a form of παρακαλεω (parakaleoo).  In this case though, it is παραμυθεομαι, which from two words - para, which means "around" and mythos, which means story.  They are literally surrounding the grieving one with stories!  We encourage and console each other with stories.

ει...αν (if, if; 11:33)  Mary has a particularly harsh construction of Greek here for Jesus.  This combination of ει...αν indicates "a hypothetical that is actually false."  In short, it should best be translated, "If you had been here, WHICH YOU WERE NOT, my brother would not have died."

εμβριμωμενος (from εμβριμαομαι, meaning "snort in", 11:38)  This word means "admonish in anger" visually in the sense of a "horse snorting."  I think its this word that has given rise to all sorts of terrible interpretations that Jesus is really mad in this passage that they don't believe.  I think this is kind of nuts.  I think a better translation is simply this:  "Jesus was so worked up about this death that he looses control of his breathing..."  To put it another way, Jesus does the uncool thing of lose control of his emotions.  Unlike the rest of humanity, when Jesus' gets angry, no one is hurt, but the deepest emotion, love, and deepest power, resurrection, is unleashed.

-- 2024 reflection - Jesus's grief is a prelude to powerful action.  However, we cannot rush people through sadness and anger.  But some of the most beautiful things in human history have grown out of people's grief.

μνημειον ("tomb", 11:38).  The word for tomb is literally "mnemonic" as in something we use to help us remember -- they have gone to a "memorial."  (Jesus is also buried in a tomb, a place of memory).

εδακρυσεν ο Ιησους  (aorist form of δακρυω, "Jesus wept", 11:35)  This verse is shorter in English (two words) than in Greek (three words.)  Why?  Because Greek adds in the word "ο" with Jesus, it literally reads "The Jesus wept." Jesus name in Hebrew - Joshua - means "God (YHWH) saves."  John tells us then "The God who saves wept." 

λυσατε ("unbind", 11:44)  The word for unbind means to "loosen" or "free."  In short, Lazarus must be freed!  This itself might provide all sorts of interesting directions for a sermon -- the work of Jesus to bring new life also entails freedom.  What I find worth noting though is that the verb is a plural command.  It is the work of the community to free Lazarus.  Even when Jesus' power is on full display, the community of Christ still has work to do.