This passage occurs as a RCL
"Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently June 2023.
Summary: We are familiar with the Great Commission of Matthew: Go therefore... This week we hear the Least Commission: We are sent to do small things to the least of these.
Key Words
αποστειλαντα ("send" aorist participle of αποστελλω 10:40) Perhaps you might be familiar with the phrase or concept: "The sending of the Trinity." This idea develops out of verses like this one: The Father sends the Son; who sends the Spirit; who, along with Jesus, sends the disciples. This motif is most recognizable in John (John 3:16 for Father sending son; John 14:26 and 15:26 for the sending of the Spirit; John 20:21 for Jesus sending the disciples.). Luke also has Jesus indicating that he was sent: "Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me" (10:16)
a) Trinitarian thinking is deeper in Matthew (and the other Gospels) than we often give credit.
b) The idea within the Trinity is a procession of sending is not simply a later construct.
c) Even in Matthew's Gospel Jesus equates action done to him as action done to God.
This ties also back to Matthew 10:5 and the sending of the disciples by Jesus.
δεχομενος ("welcome" present participle of δεχομαι; 10:40). This word can also mean accept (See Matt 18:5). Instead of accepting Jesus, you need to accept your pastor, who stands in line of the apostles :-)
μισθος ("wages" or "reward" 10:41,42) I am not sure what to make of it, but Matthew uses this word way more than the other Gospels. Perhaps Matthew aims at the working class, who would be well aware of the reality of wages and rewards? For the most part Matthew is telling others that they already have their reward or that they will not get theirs! In this case though, Matthew quotes Jesus offering a promise: If you welcome a prophet, you get your reward; if you give a small cup of water, you also gain your reward. The question remains, what is the reward?
προφητης ("prophet" 10:41) Worth noting: For Matthew, the notion of prophecy is very important; the word appears 34 times. By comparison, in Mark the word only appears 5 times! Luke 28; John 14. (While OT connections are important for Matthew, Luke doesn't leave them out)
μικρων ("least of these" from μικρος 10:42). This phrase is often understood to mean "children." This is because in Matthew 18 Jesus explicitly connects the phrase little ones with the word for children. Also, Jesus says, "Who welcomes children, welcomes me" in all three synoptics. So, it is probably a fair translation to say, "children" here. However, I think that Matthew 25 and "Do unto the least of these" are helpful to keep in mind as we examine this passage. Jesus is always concerned about the least in society, of which children are an example. I'd rather leave the translation as the "least of these" instead of "children" to leave open this ambiguity. As a side note, some manuscripts use the word "least" that is found in Matthew 25 (ελαχιστος).
Grammar Review: ου μη
In Greek the strongest denial of a possibility is ου μη. It probably best means "It ain't never ever gonna happen." Whenever you see this, you can know the speaker is completely and totally sure about something. In this case, we will never lose our reward when we give a cup of cold water to the least of these.
Monday, June 26, 2023
Sunday, June 25, 2023
Romans 6:12-23
This passage occurs in the Revised Common Lectionary, Year A. It appeared most recently in June 2023.
Summary: Paul reminds everyone that the freedom we have in Christ is not to pursue our own pleasure, but to serve him. A preaching thought in 2023. Paul gets "preachy" here about how the wages of sin are death. My sense is that when we preach this prescriptively, it fails on deaf ears. Worse, we likely know people who have been beaten up, if not abused, for their perceived sinfulness. Yet, when we speak to someone who has wallowed in their sin, it becomes a very different matter. They know their actions led to death.
Summary: Paul reminds everyone that the freedom we have in Christ is not to pursue our own pleasure, but to serve him. A preaching thought in 2023. Paul gets "preachy" here about how the wages of sin are death. My sense is that when we preach this prescriptively, it fails on deaf ears. Worse, we likely know people who have been beaten up, if not abused, for their perceived sinfulness. Yet, when we speak to someone who has wallowed in their sin, it becomes a very different matter. They know their actions led to death.
To summarize: I have met people abused by others because they demanded to repent; I have also met others who came to the conclusion that their current path was death. In short, I think this passage will never lose its descriptive truth, but I struggle with how might one work this passage prescriptively.
Words worth exploring:
ζωντας (participle form of ζαω, meaning "living", 6.13) The Greek packs a bit more punch than the English here. Paul says that we are "from death-living." The English translations typically make the living seem like a past activity. Paul commends us that the living continues. The death is what is in the past!
οπλα ("instrument", 6.13) The word can mean a variety of weapons and instruments. For all the other Civilization computer game fans -- this is where the word "hoplite" comes from. Interestingly, a hoplite military unit was based on using your shield to protect others in the formation. Paul here commends us to present ourselves as instruments...used in battle for the protection of others.
παραδοθητε (from "παραδιδημι", meaning betray or handover, 6.17) This word can mean handover, as in betray, or handover, as in tradition. In this case it means that the Roman Christians were handed over something from other Christians. A reminder that we did not discover Christianity on our own, but received it from others!
τυπον διδαχης (τυπος and διδαχη, meaning "figure" and "teaching", 6:17) This word literally means "form of teaching." First, Paul does not really use the word "teaching" a great deal; although other Christians would pick up on the word διδαχη and call teacher a διδασκαλος. So what is Paul referring to with teaching? It is meaningful, I believe, to consider the combination of "form" (τυπος) and "teaching." τυπος means a mold or a form. The teaching of Paul was not simply of the head, but included a way of living, of conforming our lives to Christ. This is clearly presented in Philippians 3:17.
Philippians 3:17-21 Brothers and sisters, join in imitating me, and observe those who live according to the example (τυπος) you have in us. For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things. But our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.
ελευθερωθεντες (passive participle of ελευθεροω, meaning "free", 6:18) This word means to free. For Americans, we hear freedom as the right to do what we want. For Paul, freedom means the ability to do what God wants.
αγιασμον ("sanctification", 6:22) Sanctification often is seen as an individual journey toward holiness. But Paul's whole argument here is about a movement away from the self, toward Christ and others. Sanctification, it would seem, is about becoming useful to God, not becoming 'holy' in the abstract.
Words worth exploring:
ζωντας (participle form of ζαω, meaning "living", 6.13) The Greek packs a bit more punch than the English here. Paul says that we are "from death-living." The English translations typically make the living seem like a past activity. Paul commends us that the living continues. The death is what is in the past!
οπλα ("instrument", 6.13) The word can mean a variety of weapons and instruments. For all the other Civilization computer game fans -- this is where the word "hoplite" comes from. Interestingly, a hoplite military unit was based on using your shield to protect others in the formation. Paul here commends us to present ourselves as instruments...used in battle for the protection of others.
παραδοθητε (from "παραδιδημι", meaning betray or handover, 6.17) This word can mean handover, as in betray, or handover, as in tradition. In this case it means that the Roman Christians were handed over something from other Christians. A reminder that we did not discover Christianity on our own, but received it from others!
τυπον διδαχης (τυπος and διδαχη, meaning "figure" and "teaching", 6:17) This word literally means "form of teaching." First, Paul does not really use the word "teaching" a great deal; although other Christians would pick up on the word διδαχη and call teacher a διδασκαλος. So what is Paul referring to with teaching? It is meaningful, I believe, to consider the combination of "form" (τυπος) and "teaching." τυπος means a mold or a form. The teaching of Paul was not simply of the head, but included a way of living, of conforming our lives to Christ. This is clearly presented in Philippians 3:17.
Philippians 3:17-21 Brothers and sisters, join in imitating me, and observe those who live according to the example (τυπος) you have in us. For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things. But our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.
ελευθερωθεντες (passive participle of ελευθεροω, meaning "free", 6:18) This word means to free. For Americans, we hear freedom as the right to do what we want. For Paul, freedom means the ability to do what God wants.
αγιασμον ("sanctification", 6:22) Sanctification often is seen as an individual journey toward holiness. But Paul's whole argument here is about a movement away from the self, toward Christ and others. Sanctification, it would seem, is about becoming useful to God, not becoming 'holy' in the abstract.
I realize there are two big strands of holiness thinking: personal morality and corporate usefulness. I do not wish to say the two are unrelated or opposed. I just think most American Christians emphasize the former at the expense of the later. In fact, for many, these two may seem like entirely different concepts. A short example connecting the two. Paul writes later in Romans (14:17)
"For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit"
This might seem like righteousness is about personal choices around food and drink. Yet, in this case, Paul is writing about the need of some members of the community to abstain from certain food and drink for the sake of the neighbors. Personal morality and communal usefulness are always related.
υμων/ημων - (yours/ours) Just a reminder that throughout this section, Paul uses plural pronouns. This is about "all y'all's" sanctification.
Also...
χαρις ("grace", 6.17) Little play on words here; typically translated as thanks, but it is literally "Grace to God!"
Also...
χαρις ("grace", 6.17) Little play on words here; typically translated as thanks, but it is literally "Grace to God!"
Monday, June 19, 2023
Matthew 10:24-39
This passage occurs in year A of the Revised Common Lectionary, during "ordinary" or "proper" or weeks after Pentecost" time. Most recently, June 21, 2020.
Summary thoughts: I sense that Jesus is challenging his disciples about fear and anxiety. As disciples we will fear and get anxious about the wrong things: Our physical comfort (even health!) and our reputation. Jesus is calling us to fear the proper thing: God. I am still working through this passage, but I think it can speak to us today as disciples in a time of great fear and anxiety.
Lastly, I don't think that verse 34 needs to be in this pericope!
Some words that drew me into further study:
βεελζεβουλ ("Beelezboul" or "Beelezbub"10:25) Literally Lord of the "flies." This is the name of a Philistine god. In the Old Testament, he is referenced when an Israelite king grows sick:
It also may be a play on words that allowed the Israelites to insult another god -- calling him the lord of the Flies.
See: https://en.wikipedia.org/wiki/Myiagros and https://en.wikipedia.org/wiki/Beelzebub
Perhaps just as important for understanding this passage is reminding ourselves that others will claims Jesus is working through Beelzeboul (12:24; 12:27). Jesus is warning his disciples here of insults they will receive for following him.
αποκαλυφθησεται (from αποκαλυπτω, meaning "reveal", 10:26) In everyday language, apocalypse means the end. But it literally just means the "revealing." When I reflected on this passage in 2020, I offered, perhaps we are living through the apocalypse now in that so much of what is problematic in our culture has been revealed.
των αποκτεννοντων ('the ones who kill', 10.27) This is a substantive participle (in the genitive). It literally means the ones who kill. This is rather fascinating. Jesus is likely referring to individuals who will persecute his followers. But in 2020, we could hear it as an admonishment NOT to fear the corona virus, but fear the things that take away our humanity (racism!)
γεεννα (Gehenna, 10:28) Gehenna; not hell as we often think of it. It was a burning trash dump. Simply, it does not mean a location, underground, in which people are tortured in the afterlife. However, Jesus likely uses it symbolically in this and other cases in the Gospel of Matthew to denote some area/place/space of punishment.
Summary thoughts: I sense that Jesus is challenging his disciples about fear and anxiety. As disciples we will fear and get anxious about the wrong things: Our physical comfort (even health!) and our reputation. Jesus is calling us to fear the proper thing: God. I am still working through this passage, but I think it can speak to us today as disciples in a time of great fear and anxiety.
Lastly, I don't think that verse 34 needs to be in this pericope!
Some words that drew me into further study:
βεελζεβουλ ("Beelezboul" or "Beelezbub"10:25) Literally Lord of the "flies." This is the name of a Philistine god. In the Old Testament, he is referenced when an Israelite king grows sick:
- "Now Ahaziah fell through the lattice in his upper chamber that was in Samaria, and he became ill; and he sent messengers and said to them, 'Go inquire of Baal-zebub, the god of Ekron, whether I will recover from this illness.'" 2 Kings 1:2 (Elijah promptly condemns this king for inquiring of another god).
It also may be a play on words that allowed the Israelites to insult another god -- calling him the lord of the Flies.
See: https://en.wikipedia.org/wiki/Myiagros and https://en.wikipedia.org/wiki/Beelzebub
Perhaps just as important for understanding this passage is reminding ourselves that others will claims Jesus is working through Beelzeboul (12:24; 12:27). Jesus is warning his disciples here of insults they will receive for following him.
αποκαλυφθησεται (from αποκαλυπτω, meaning "reveal", 10:26) In everyday language, apocalypse means the end. But it literally just means the "revealing." When I reflected on this passage in 2020, I offered, perhaps we are living through the apocalypse now in that so much of what is problematic in our culture has been revealed.
των αποκτεννοντων ('the ones who kill', 10.27) This is a substantive participle (in the genitive). It literally means the ones who kill. This is rather fascinating. Jesus is likely referring to individuals who will persecute his followers. But in 2020, we could hear it as an admonishment NOT to fear the corona virus, but fear the things that take away our humanity (racism!)
γεεννα (Gehenna, 10:28) Gehenna; not hell as we often think of it. It was a burning trash dump. Simply, it does not mean a location, underground, in which people are tortured in the afterlife. However, Jesus likely uses it symbolically in this and other cases in the Gospel of Matthew to denote some area/place/space of punishment.
- "Literally valley of Hinnom, a ravine south of Jerusalem where fires were kept burning to consume the dead bodies of animals, criminals, and refuse; figuratively in the Gospels and James for hell, a fiery place of eternal punishment for the ungodly dead (MT 5.22)" Friberg Lexicon, accessed through Bible Works
- It was the location, in all likelihood, of childhood sacrifices (https://en.wikipedia.org/wiki/Gehenna)
πατηρ (means father, throughout this passage) I find it interesting that Matthew positions these sayings about the heavenly father 's provision (vs 29) against our love of our earthly fathers (vs 37). As I considered Jesus' teaching (and ministry), I sense that Jesus is trying to create fictive families. By a fictive family, I mean a group of people who are not (closely) biologically related who function like a family in terms of caring for each other. Friends! As humans, we are capable of creating enormous fictive families (tribes, political parties and national states). Yet repeatedly we show a bad capacity to hurt and exclude those not in our particular fictive family. This is most distressing. Jesus intends to create one fictive family of the entire human family, helping us see that we are united in him.
Note for future years -- I was reading this passage (after Sunday) and I realized that Jesus says he did not come to "βαλω" peace. I want to look into that. That is an interesting choice of verbs there...
Sunday, June 18, 2023
Romans 6:1-14
This passage occurs in the Narrative Lectionary, year A. It also occurs in the Revised Common Lectionary, Year A (Summer time)
Summary: Paul has just "let the people off the hook", telling them how they are forgiven in Jesus Christ (Romans 4 esp Romans 5). They are free! In this part of Romans, Paul takes up the question: Does freedom in Christ give license for more sin? HECK NO! For Paul, the forgiveness of sins, that is justification, brings about a new reality in Christ, a new creation ready to worship and serve. This should not be surprising for any of us familiar with the New Testament, much less, like me, a student of Luther! Freedom from sin for service!
Some reflection on preaching: The question I have been wrestling with recently is this: How does Paul go about achieving this reality of creating servants for Christ? This is probably a universal goal of pastors! I maintain that Paul here preaches both law and Gospel; law in the didactic sense of presenting an image of renewed life in Jesus Christ (esp Romans 12 onward); law in the theological use as that which exposes sin (Romans 7); Gospel in its purity of what God has done for us (Romans 8). While plenty of august theologians have tried to carve out Law from Gospel in Paul and then order then...my sense is that we should feel free to preach the Word, in its fullness, both Law and Gospel. Throughout Paul's letters, he is simultaneously exhorting, witnessing, admonishing and proclaiming. While Paul fully trusted in God to bring about the new creation (by no human work of the law, I add), he also had no problem exhorting people. Neither should we.
Key words:
μη γενοιτο ("may it not come to pass!"; 6:1) This expression, literally "no - become", means something like "Heaven Forbid!" It is a very strong expression of rejection of the situation (see Luke 20:16 for another example of this). I once heard a terrible sermon that basically exhorted us to sin so that we could experience God's grace. Paul here says: no!
δεδικαιωται (past participle of δικαιοω, meaning "to justify"; 6:7). No major translation translates this as justify, instead choosing, "freed". This is disappointing given how important justification is for Paul's thinking, certainly in Romans. Often justification is seen as a transaction (ie, forgiveness) but when Paul uses justification language, he presents justification as resurrection from death to life. The one who has died has been justified from sin; has been restored apart from sin.
οπλα (hoplon, meaning "tool"; 6:13) The word hoplon has clear military meaning, as hoplon was the word for a military shield (http://en.wikipedia.org/wiki/Hoplite). Paul elsewhere uses this word within a military framework (2 Cor 10:4 or Romans 13:12). But warfare is not the only meaning of this word. Liddell-Scott describes this as:
I. a ship's tackle, tackling
II. tools, of smiths' tools
III. implements of war, arms,
Does God need me in his army? Perhaps another way to consider this passage is in terms of the first two meanings. How can I be like a tool for a smith to produce a full harvest for God? How can I be like the tackling of a ship that can allow the church boat to set sail?
παραστησατε ("present"; 6:13) I find this an incredibly powerful image of presenting ourselves to God. Paul repeats this idea of presentation ourselves to God in Romans 12:1. He returns twice in this section (16 and 19). This is an incredibly strange and powerful idea of standing before the living God reporting for duty. Who can abide his presence? One whom has been justified; one who has been baptized; one has been put to death, because only then has the power of sin be extinguished. Only those who have died are ready to live for Christ!
Grammar concept
συν: A number of verbs in this section have the prefix συν/"syn" in front of them. This prefix in Greek means "with" or "together"; some English words use this prefix, such as "synthesis" or "syntax." More often we see English words with the Latin prefix for "with" or "together", namely, "co." Literally Paul is saying things like this:
co-buried (6.4)
co-united (6.5)
co-crucified (6.6)
co-live (6.8)
Worth pointing out: This is tough to capture in English because Paul uses the prefix for the verb and a preposition: Christ co-buried with us. In short, Paul is driving home the "cooperative" nature of Christ's work on our behalf. Christ does not die in our place; there is nothing vicarious about this. We too die, but we die in the cross given to us in our Baptisms instead of on a cross on a hill in Jerusalem.
Further - Paul will use a series of συν verbs in Romans 8 (Holy Trinity text)
Summary: Paul has just "let the people off the hook", telling them how they are forgiven in Jesus Christ (Romans 4 esp Romans 5). They are free! In this part of Romans, Paul takes up the question: Does freedom in Christ give license for more sin? HECK NO! For Paul, the forgiveness of sins, that is justification, brings about a new reality in Christ, a new creation ready to worship and serve. This should not be surprising for any of us familiar with the New Testament, much less, like me, a student of Luther! Freedom from sin for service!
Some reflection on preaching: The question I have been wrestling with recently is this: How does Paul go about achieving this reality of creating servants for Christ? This is probably a universal goal of pastors! I maintain that Paul here preaches both law and Gospel; law in the didactic sense of presenting an image of renewed life in Jesus Christ (esp Romans 12 onward); law in the theological use as that which exposes sin (Romans 7); Gospel in its purity of what God has done for us (Romans 8). While plenty of august theologians have tried to carve out Law from Gospel in Paul and then order then...my sense is that we should feel free to preach the Word, in its fullness, both Law and Gospel. Throughout Paul's letters, he is simultaneously exhorting, witnessing, admonishing and proclaiming. While Paul fully trusted in God to bring about the new creation (by no human work of the law, I add), he also had no problem exhorting people. Neither should we.
Key words:
μη γενοιτο ("may it not come to pass!"; 6:1) This expression, literally "no - become", means something like "Heaven Forbid!" It is a very strong expression of rejection of the situation (see Luke 20:16 for another example of this). I once heard a terrible sermon that basically exhorted us to sin so that we could experience God's grace. Paul here says: no!
δεδικαιωται (past participle of δικαιοω, meaning "to justify"; 6:7). No major translation translates this as justify, instead choosing, "freed". This is disappointing given how important justification is for Paul's thinking, certainly in Romans. Often justification is seen as a transaction (ie, forgiveness) but when Paul uses justification language, he presents justification as resurrection from death to life. The one who has died has been justified from sin; has been restored apart from sin.
οπλα (hoplon, meaning "tool"; 6:13) The word hoplon has clear military meaning, as hoplon was the word for a military shield (http://en.wikipedia.org/wiki/Hoplite). Paul elsewhere uses this word within a military framework (2 Cor 10:4 or Romans 13:12). But warfare is not the only meaning of this word. Liddell-Scott describes this as:
I. a ship's tackle, tackling
II. tools, of smiths' tools
III. implements of war, arms,
Does God need me in his army? Perhaps another way to consider this passage is in terms of the first two meanings. How can I be like a tool for a smith to produce a full harvest for God? How can I be like the tackling of a ship that can allow the church boat to set sail?
παραστησατε ("present"; 6:13) I find this an incredibly powerful image of presenting ourselves to God. Paul repeats this idea of presentation ourselves to God in Romans 12:1. He returns twice in this section (16 and 19). This is an incredibly strange and powerful idea of standing before the living God reporting for duty. Who can abide his presence? One whom has been justified; one who has been baptized; one has been put to death, because only then has the power of sin be extinguished. Only those who have died are ready to live for Christ!
Grammar concept
συν: A number of verbs in this section have the prefix συν/"syn" in front of them. This prefix in Greek means "with" or "together"; some English words use this prefix, such as "synthesis" or "syntax." More often we see English words with the Latin prefix for "with" or "together", namely, "co." Literally Paul is saying things like this:
co-buried (6.4)
co-united (6.5)
co-crucified (6.6)
co-live (6.8)
Worth pointing out: This is tough to capture in English because Paul uses the prefix for the verb and a preposition: Christ co-buried with us. In short, Paul is driving home the "cooperative" nature of Christ's work on our behalf. Christ does not die in our place; there is nothing vicarious about this. We too die, but we die in the cross given to us in our Baptisms instead of on a cross on a hill in Jerusalem.
Further - Paul will use a series of συν verbs in Romans 8 (Holy Trinity text)
Monday, June 12, 2023
Matthew 9:35-10:8
This passage occurs in the Revised Common Lectionary (RCL), year A. Depending on when Easter falls, it moves; most recently it was the Gospel passage for June 18, 2023.
Summary: A couple of preaching thoughts
- Jesus does not have compassion fatigue. We do!
- Jesus realizes he must equip others to accomplish the ministry of God
- Jesus connects healing, preaching and teaching. Body, mind and soul are connected.
- Jesus instructs the disciples to heal people even though they will get sick again. The point is not always fundamentally to solve the problems of the world, but to faithfully respond to Jesus call.
πασας, πασαν (all forms of πας, meaning "all", 9:35; 10:1). Jesus goes to ALL the towns healing ALL diseases and ALL sickness. Likewise, Jesus disciples are given authority over ALL diseases and ALL sickness.
διδασκων...κηρυσσων...θεραπευων (9:35, see also 4:23) It is interesting that we find these three verbs connected with each other. For Jesus, preaching and teaching were connected with healing. Have we separated these actions? In the ancient world, healing was seen as divine, but often associated with sacrifice, not preaching and teaching!
θεραπευω (or its noun form, θεραπεια, "healing", 9:35) This is where we get the word "therapy." The word original meant service to the gods. Those who served gods, especially those who served the ancient god of medicine, Asclepius, would make sacrifices on behalf of the sick and then interpret their dreams to develop a treatment recommendation. So the therapists brought healing. The ancient world saw no fine line between body, mind and spirit.
εσπλαγχνισθη (form of σπλαγχνιζομαι, meaning "have compassion", 9:36) I've pointed it out many times; we likely all remember from Greek at Seminary, but the word for compassion comes from intestines. Jesus gut turns over! Again, body and mind are connected!
ερριμμοι (participle from ριπτω, meaning "thrown", 9:36) This participle is translated as helpless, which is fine, but it is a bit more moving to hear it in the Greek -- "thrown down." I think of how many people in our culture feel knocked down these days.
αυτου ("his", 9:38) A reminder that the harvest belongs to God, not churches or their leaders!
νεκρους εγειρετε (meaning "raise the dead", 10:8) Interestingly, a number of later manuscripts drop this phrase. It seems too powerful. Jesus can't really mean to have the disciples raise the dead. Or can he?! Jesus gives a great deal of authority and powers to his followers. For what do we use this power? How do we ignore it?
It is also worth noting that the healing sickness and leprosy as seen as similar actions to raising the dead and casting out demons. Body, mind and spirit, all related!
Summary: A couple of preaching thoughts
- Jesus does not have compassion fatigue. We do!
- Jesus realizes he must equip others to accomplish the ministry of God
- Jesus connects healing, preaching and teaching. Body, mind and soul are connected.
- Jesus instructs the disciples to heal people even though they will get sick again. The point is not always fundamentally to solve the problems of the world, but to faithfully respond to Jesus call.
πασας, πασαν (all forms of πας, meaning "all", 9:35; 10:1). Jesus goes to ALL the towns healing ALL diseases and ALL sickness. Likewise, Jesus disciples are given authority over ALL diseases and ALL sickness.
διδασκων...κηρυσσων...θεραπευων (9:35, see also 4:23) It is interesting that we find these three verbs connected with each other. For Jesus, preaching and teaching were connected with healing. Have we separated these actions? In the ancient world, healing was seen as divine, but often associated with sacrifice, not preaching and teaching!
θεραπευω (or its noun form, θεραπεια, "healing", 9:35) This is where we get the word "therapy." The word original meant service to the gods. Those who served gods, especially those who served the ancient god of medicine, Asclepius, would make sacrifices on behalf of the sick and then interpret their dreams to develop a treatment recommendation. So the therapists brought healing. The ancient world saw no fine line between body, mind and spirit.
εσπλαγχνισθη (form of σπλαγχνιζομαι, meaning "have compassion", 9:36) I've pointed it out many times; we likely all remember from Greek at Seminary, but the word for compassion comes from intestines. Jesus gut turns over! Again, body and mind are connected!
ερριμμοι (participle from ριπτω, meaning "thrown", 9:36) This participle is translated as helpless, which is fine, but it is a bit more moving to hear it in the Greek -- "thrown down." I think of how many people in our culture feel knocked down these days.
αυτου ("his", 9:38) A reminder that the harvest belongs to God, not churches or their leaders!
νεκρους εγειρετε (meaning "raise the dead", 10:8) Interestingly, a number of later manuscripts drop this phrase. It seems too powerful. Jesus can't really mean to have the disciples raise the dead. Or can he?! Jesus gives a great deal of authority and powers to his followers. For what do we use this power? How do we ignore it?
It is also worth noting that the healing sickness and leprosy as seen as similar actions to raising the dead and casting out demons. Body, mind and spirit, all related!
A pastor friend of mine has begun offering that ministry is humans teaching humans how to be human. Or something like this. The point is that ministry isn’t simply about helping people escape the miserable conditions of this world. Jesus has a strong bent in his ministry toward this life. I think you could argue that all of the healing that Jesus offers and equips his disciples for revolves around helping people to live in intimacy with God, fellowship with each other and service to the broader society. In short, the abundant life; we become human again as we are healed.
So what then — are we to give up on the reality of everlasting life? I would say a strong no to that. However, how is the ministry that heals people in this life connected to the ministry that proclaims the everlasting salvation of God? That is a question we all must ponder; the corresponding epistle reading from Romans 5 is a powerful study in the connection between the past, present and future work of Christ. If I were reflecting on this particular passage in Matthew alone though, I might say that ministry is getting people used to dying and rising…so that one day its not that big of a deal when we rise for the final time!
δωρεαν ελαβετε, δωρεαν δοτε: Without cost you have received, without cost give. The word δωρεαν comes from the word for gift. God gives and so we give too. (For those looking to go further: Romans 3:24 indicates that our justification is δωρεαν.)
δωρεαν ελαβετε, δωρεαν δοτε: Without cost you have received, without cost give. The word δωρεαν comes from the word for gift. God gives and so we give too. (For those looking to go further: Romans 3:24 indicates that our justification is δωρεαν.)
Friday, June 9, 2023
Romans 5:1-11
This passage (or portions of it) occur frequently in the Revised Common Lectionary, including Holy Trinity Sunday in Year C.
Summary:
The English reader will catch what Christ does: In an unjustified act of love, Christ justifies us and the Holy Spirit pours out love into every aspect of life. The Greek helps the reader see when this all happens. For example, whenever Paul refers to Christ's death in this passage, he uses the aorist tense. This allows him to reference this event with great subtlety. Yet the past event of Christ's death is not without present and future implications: Having peace, having access, standing in grace and boasting in hope. Faith is connecting the past event of our justification and our current reality of peace, grace and even pride in God with the future hope of our salvation.
(Challenge: Go through and highlight each verb in a different color based on tense. A very interesting pattern emerges, especially with the aorist tenses…It may be tough to explain in a sermon, but for your own personal good, this is a worthwhile exercise.)
Key Words:
διακιαωθεντες ("make right," passive aorist participle of διακιοω, 5.1) Paul begins the whole train of thought with the verb “justify.” Because it is in participle form, most translators make it an adverbial phrase, “Since we are justified…” But I think any phrasing here loses a bit of steam. It can and should just read: “Justified therefore by faith we have peace with God through our lord Jesus Christ.” In other words, Paul does not mess around, but simply begins with justification. Also worth noting that the verb justify, as always, is in the passive. We do not justify ourselves; only God justifies. It is also in the aorist, pointing toward an event in the past, namely, Christ's death.
A further note on the meaning of the word: The verb justify in English often means to make an excuse for or rationalize away. This distorts the English ear from hearing Paul's intended words! The word justify in Greek here has a deeper sense of making right, bringing into right relationship, bringing about righteousness. (English has two words "righteousness" and "justification" for one Greek word!) My sense is that while people do not articulate Luther's problem of a lack of righteousness before God, we still live in a world hungry for right relationship with God and with others. Unfortunately, we have robbed God of his judgment role, but not gotten rid of the role of judgment in our lives; we simply have transferred it to other people - our boss, our neighbors, our family, our kids, the person down the street with the nice car. It seems that true peace, acceptance of ourselves, God's role in our lives and fellow humans, requires us to let God be the judge...the only judge...the only judge in whom there is mercy.
εκ πιστεως ("of faith" 5.1) We are justified out of or as a result of faith; See my post on Romans 1 for more about translation issues with this phrase . Fine, but whose faith is Paul talking about? Jesus or ours? This is a trickier question in Paul’s letter to the Galatians. In this case though, especially in light of 4.24, I would argue Paul seems to be speaking about the faith of humans in God.
καυχωμεθα ("boast", from καυχαομαι, 5:2, 3, 11) Only Paul boasts; James specifically tells us not to! Clearly we are not supposed to be braggerts, but Paul is okay with us boasting in the Lord. Have you bragged about God recently? As Psalm 107:32 says, "Let them exalt him in the assembly of the people and praise him in the council of the elders."
δoθεντος (διδωμι, aorst paritiple, "give" 5.5) Paul uses an interesting tense here with the word “given” in that “we are given the Holy Spirit.” One would have expected a present or perhaps a perfect tense, but Paul again puts it in the aorist. Throughout this section, Paul is using the aorist tense to point toward the event of our justification – the cross. It might seem that Paul is suggesting we get the spirit at Christ's death. However, the spirit is not given to us in Christ's death, but rather through our Baptisms, as Paul will suggest in 1 Cor 12:13. I believe Paul here is setting up his argument in Romans 6, that our Baptism and Christ's death are linked.
συνιστησιν ("present" or "demonstrate" 5:8) This verb is significant not for its meaning, but for its tense. The cross was not but IS a show of God’s love for us. A reminder than even if it is a once and done matter, we always need this demonstration of God’s love.
σωθησομεθα ("will be saved", future passive of σωζω, 5:9) The verb save is in the future here. The cross did not save us but will save us! In fact Paul generally avoids the idea of salvation as a past activity, but views it as a present, on-going reality that will reach culmination in the future. Yes, the cross did save us from hell. But it did more than this!!!
οργης ("wrath" from οργη, 5:9) The word God is not used here; although it is hard to understand where the wrath comes from if its not from God.
κατηλλαγημεν (aorist form of "reconciliation"; 5.10) Reconciliation (katallass-oo)…the favorite metaphor for liberals in the church! Worth pointing out: Reconciliation required Jesus’ death. I think it is also worth pointing out that reconciliation is more of a personal than judicial term. This is not to argue against forensic justification, but that Paul wants to press beyond simply an easing or erasing of previous sins/tension in the relationship. Too often forgiveness on the cross can become a past event that gives a future hope, rather than leading to what Paul sees it as, namely a past event with a future hope that creates a present reality.
Grammar Review: Past tense: Aorist, imperfect and perfect
This passage is an excellent passage to examine verb tenses. Go through and highlight each verb in a different color based on tense. A very interesting pattern emerges, especially with the aorist tenses…It may be tough to explain in a sermon, but for your own personal good, this is a worthwhile exercise.
Moreover, Greek has three ways to speak about past action. Technically, four, but the pluperfect is rarely ever used. The most basic way is through the aorist. The aorist describes an event. Within in a narrative, this normally describes a simple action most easily translated by the simple past (Christ died). The aorist can be more flexible than this, but 90% of the time, it is describes a simple event that occured in the past. In geometic terms, think "point."
The imperfect describes an event start started in the past and whose action continues. "Jesus began to teach them" or "Jesus was preaching." In geometry, think a "ray." (Note: I am in a long argument with a professor of New Testament as to whether this tense implies the action continues into the present or not; suffice to say, the emphasis here is on the on-going and past nature of the action, rather than the present situation).
Most interestingly, Greek's perfect tense functions in a past-present manner. It refers to a completed past action than still has a present impact. Like "I got dressed." The action is past but the state of being continues. So in this passage, the love is poured out (5.5); the love is still flowing from our hearts. The past action creates the current state of love that is being poured out.
The present tense is almost always the most interesting because the writer is intentionally connecting two time frames in a manner difficult to convey in English. However, in this section the aorist might be the most interesting because Paul uses it always to refer to Christ's action onthe cross.
Summary:
The English reader will catch what Christ does: In an unjustified act of love, Christ justifies us and the Holy Spirit pours out love into every aspect of life. The Greek helps the reader see when this all happens. For example, whenever Paul refers to Christ's death in this passage, he uses the aorist tense. This allows him to reference this event with great subtlety. Yet the past event of Christ's death is not without present and future implications: Having peace, having access, standing in grace and boasting in hope. Faith is connecting the past event of our justification and our current reality of peace, grace and even pride in God with the future hope of our salvation.
(Challenge: Go through and highlight each verb in a different color based on tense. A very interesting pattern emerges, especially with the aorist tenses…It may be tough to explain in a sermon, but for your own personal good, this is a worthwhile exercise.)
Key Words:
διακιαωθεντες ("make right," passive aorist participle of διακιοω, 5.1) Paul begins the whole train of thought with the verb “justify.” Because it is in participle form, most translators make it an adverbial phrase, “Since we are justified…” But I think any phrasing here loses a bit of steam. It can and should just read: “Justified therefore by faith we have peace with God through our lord Jesus Christ.” In other words, Paul does not mess around, but simply begins with justification. Also worth noting that the verb justify, as always, is in the passive. We do not justify ourselves; only God justifies. It is also in the aorist, pointing toward an event in the past, namely, Christ's death.
A further note on the meaning of the word: The verb justify in English often means to make an excuse for or rationalize away. This distorts the English ear from hearing Paul's intended words! The word justify in Greek here has a deeper sense of making right, bringing into right relationship, bringing about righteousness. (English has two words "righteousness" and "justification" for one Greek word!) My sense is that while people do not articulate Luther's problem of a lack of righteousness before God, we still live in a world hungry for right relationship with God and with others. Unfortunately, we have robbed God of his judgment role, but not gotten rid of the role of judgment in our lives; we simply have transferred it to other people - our boss, our neighbors, our family, our kids, the person down the street with the nice car. It seems that true peace, acceptance of ourselves, God's role in our lives and fellow humans, requires us to let God be the judge...the only judge...the only judge in whom there is mercy.
εκ πιστεως ("of faith" 5.1) We are justified out of or as a result of faith; See my post on Romans 1 for more about translation issues with this phrase . Fine, but whose faith is Paul talking about? Jesus or ours? This is a trickier question in Paul’s letter to the Galatians. In this case though, especially in light of 4.24, I would argue Paul seems to be speaking about the faith of humans in God.
καυχωμεθα ("boast", from καυχαομαι, 5:2, 3, 11) Only Paul boasts; James specifically tells us not to! Clearly we are not supposed to be braggerts, but Paul is okay with us boasting in the Lord. Have you bragged about God recently? As Psalm 107:32 says, "Let them exalt him in the assembly of the people and praise him in the council of the elders."
δoθεντος (διδωμι, aorst paritiple, "give" 5.5) Paul uses an interesting tense here with the word “given” in that “we are given the Holy Spirit.” One would have expected a present or perhaps a perfect tense, but Paul again puts it in the aorist. Throughout this section, Paul is using the aorist tense to point toward the event of our justification – the cross. It might seem that Paul is suggesting we get the spirit at Christ's death. However, the spirit is not given to us in Christ's death, but rather through our Baptisms, as Paul will suggest in 1 Cor 12:13. I believe Paul here is setting up his argument in Romans 6, that our Baptism and Christ's death are linked.
συνιστησιν ("present" or "demonstrate" 5:8) This verb is significant not for its meaning, but for its tense. The cross was not but IS a show of God’s love for us. A reminder than even if it is a once and done matter, we always need this demonstration of God’s love.
σωθησομεθα ("will be saved", future passive of σωζω, 5:9) The verb save is in the future here. The cross did not save us but will save us! In fact Paul generally avoids the idea of salvation as a past activity, but views it as a present, on-going reality that will reach culmination in the future. Yes, the cross did save us from hell. But it did more than this!!!
οργης ("wrath" from οργη, 5:9) The word God is not used here; although it is hard to understand where the wrath comes from if its not from God.
κατηλλαγημεν (aorist form of "reconciliation"; 5.10) Reconciliation (katallass-oo)…the favorite metaphor for liberals in the church! Worth pointing out: Reconciliation required Jesus’ death. I think it is also worth pointing out that reconciliation is more of a personal than judicial term. This is not to argue against forensic justification, but that Paul wants to press beyond simply an easing or erasing of previous sins/tension in the relationship. Too often forgiveness on the cross can become a past event that gives a future hope, rather than leading to what Paul sees it as, namely a past event with a future hope that creates a present reality.
Grammar Review: Past tense: Aorist, imperfect and perfect
This passage is an excellent passage to examine verb tenses. Go through and highlight each verb in a different color based on tense. A very interesting pattern emerges, especially with the aorist tenses…It may be tough to explain in a sermon, but for your own personal good, this is a worthwhile exercise.
Moreover, Greek has three ways to speak about past action. Technically, four, but the pluperfect is rarely ever used. The most basic way is through the aorist. The aorist describes an event. Within in a narrative, this normally describes a simple action most easily translated by the simple past (Christ died). The aorist can be more flexible than this, but 90% of the time, it is describes a simple event that occured in the past. In geometic terms, think "point."
The imperfect describes an event start started in the past and whose action continues. "Jesus began to teach them" or "Jesus was preaching." In geometry, think a "ray." (Note: I am in a long argument with a professor of New Testament as to whether this tense implies the action continues into the present or not; suffice to say, the emphasis here is on the on-going and past nature of the action, rather than the present situation).
Most interestingly, Greek's perfect tense functions in a past-present manner. It refers to a completed past action than still has a present impact. Like "I got dressed." The action is past but the state of being continues. So in this passage, the love is poured out (5.5); the love is still flowing from our hearts. The past action creates the current state of love that is being poured out.
The present tense is almost always the most interesting because the writer is intentionally connecting two time frames in a manner difficult to convey in English. However, in this section the aorist might be the most interesting because Paul uses it always to refer to Christ's action onthe cross.
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