Luke 15:11-32

This passage appears in the RCL for Year C during Lent.  (Lastly: March 30, 2025)

Summary:  Like other great and familiar stories, the prodigal son does not require anything overly advanced in terms of understanding Greek.  The best thing we can do is help our listeners slow down, ponder the story and dwell on its many meanings, most of which are not too secretive.  But if you want something to chew on...recently I have been reflecting on how modern humans are Homo Economicus, defined by our market based relationships.  This passage presents some very interesting connections between money, life and happiness.  Both sons must learn that true relationships are based on compassion and grace, not the exchange of goods and services.  Yet true relationships reveal themselves in exchange of goods and services.

Side note:  In 2019 my church read Henri Nouwen's book, The Return of the Prodigal, based on Rembrandt's painting of this story.  Excellent read!

σου (of you, vs 30).  This is a little word, but it is significant (and its meaning clear in English).  The older brother considers his brother only a son of the father (your son!).  The father explains that it is actually his brother (your brother).  Economic relationships can be severed, but blood relationships cannot (or not without some serious difficulty).

ουσιας and βιον ("estate" and "money" in vs 12).  These words mean more deeply "life" or "essence."  (Think: Ousia from "one ousia three hypostasis"; and bios in "biology").  It is striking that the Father is asked and gives not simply of his money, but of his essence, his life, his estate.  There is a strong relationship between what the Father has and who the Father is.  Both sons perceive correctly that the Father's giving away of possessions reveals something about his character.  What we have to give is reflective of who we are.  To think about it differently and in terms of God's gifts, to know Christ is to know Christ's benefits (as Luther said).

καλλαω ("be employed" in vs 15).  This word actually means cling.  (Husband shall cling to his wife).  How many of us are clung to our jobs?  The assumption is that the economic relationship will provide a basis for existence.  But it does not.  The younger son is only the hired hand (μισθιων).  In fact, when he seeks to return to his father, he offers to become a hired hand, where the relationship would be simply economic between him and his father.

εσπλαγχνισθη ("compassion," vs 20).  This word means, literally, intestines.  The idea of Greek compassion is that when you have compassion on someone, your insides get tight.  The father has compassion on the son.

παρακαλει ("encourage," 28)  I think it interesting that the verb here for encourage is related to the word for Holy Spirit (paraclete).  The father is encouraging the older brother.  We confess in the Apostle's Creed a belief in the forgiveness of sins.  This petition of faith is in the third article, which consists of things having to do with the Holy Spirit.  We definitely need the Holy Spirit to enable us to forgive each other.

εις εαυτον δε ελθων  ("came to himself", vs 17)  The Greek is literally "under the circumstances of having come into himself, he said, "How many of the hired hands of MY father"  When he went in he remembered the core identity of his father -- a generous person who claimed him as a son.

Couple other words referring to the lost:

ἁμαρτωλοὶ (sinners, vs 2) These people are no longer known by their family or even their profession, but they sinful status.  Once we start calling people sinners and not people who have sinned, we've put up a huge wall between them and us.  Interestingly, Luke also refers to them as sinners.  Perhaps this a reminder that our sins do not simply create a social boundary, but create a true boundary between us and God.

ἀσώτως ("reckless" or "prodigal" vs 13).  This word has a really interesting root:  "α" meaning, without and "σωζω" meaning health or even salvation.  The man is behaving in a manner that is opposed to health and without salvation.

ὠργίσθη ("was angered" vs 28)  The fact that this verb is an aorist passive means a whole bunch of letters are added to a potentially recognizable cognate: οργιζω.  This word means wrath.  The brother is fuming mad.  Anger, as it turns out, might just be as ἀσώτως as wasteful spending.

***

Lastly, a note on parental love for children.  I grew up in a wholesome family that communicate love from the parents to the children.  I have a favorable impression of parental language for God.  The idea that my parents would love me no matter what helped me, I think, understand that God would love me no matter what.  I realize that not everyone has this kind of love and that parental images of love may be harder for some.

As a parent of a teenager and tween, I now realize how vulnerable parental love is -- it can be rejected!  I guess I had always known this.  For God to claim us as children means there is a permanence in the relationship, but also an admission that it can go south; the child can leave!

Luke 13:1-9

This passage is found in the Revised Common Lectionary year C during Lent (Most recently: March 23, 2025)

Summary:  This passage must be read in conjunction with 13:10-13, where Jesus heals someone who has been sick for some time.  The point is that Jesus does not give up on us, but always calls us to repent.  To put it another way -- repentance is not grounded in fear, but in hope.  Hope that judgment may be avoided; hope that the future will not simply be a repetition of the past; hope that God has power greater than sin. 

(It also obliquely answers the question about the suffering of the just).

Some key words:

πεπονθασιω (perfect form of πασχω, meaning "to suffer"; 13:2)  The word here for suffer is "pasch-oo" (hence the English 'passion').  Interestingly this is the only time in the Gospel of Luke where someone else besides Jesus is suffering.  Also interesting is that the verb is in the perfect, meaning they suffered, but are still in the state of suffering.  Trying to unpack that one.

This is a fascinating text to get into the questions of God and suffering; but if you go there, really think about including the next story of the woman who is healed.

μετανοητε ("repent"; 13:3,5)  The form of this verb is important.  The Greek for "repent" here is a present tense subjunctive, not an aorist imperative.  Literally: "If you are not continually repenting..."  In short, Jesus is not calling them to repentance once (or over one sin) but calling them to a lifetime of repentance (the thesis #1 of Luther's 95 theses...)

2025 correction:  The verb in verse 13:5 is in the aorist.  This can be a simple admonition.  I will do more research on why these verb tenses are different.

απολλυμι ("destroy"; 13:3,5) The word here for destroy is "apollu-mi." This word means destory or lose.   (Lose is in the middle voice)  In chapter 9, Jesus warns his disciples that they must "lose" their life (same verb)

ευρισκω ("find"; 13:6 and 7)  The word find (ευρισκω) is very common in the Gospel of Luke (almost as much as M, M and J combined).  Luke presents Jesus as a God who finds us, finds us suffering, lost and in need of repentance.  Even in this state, he desires us!

αφες (αφιημι; 13:8) The servant here, as he is telling the master to "leave it alone," is also in the Greek saying, "forgive it."  Forgiveness means "give it another chance!"  Forgiveness isn't simply about the past, but the future.

βαλω κοπρια ("throw manure"; 13:8)  I find this both humorous and haunting.  What might cause repentance?  Throwing poop on something!  I image of the divine throwing poop is crassly funny to me; but also more haunting -- what actually causes repentance?  Likely the crap of life...

Luke 13:31-35

This passage is found in the Revised Common Lectionary Year C during Lent (Most recently March 16, 2025)

Summary:  This passage portrays Jesus as a healer and even a hen.  This might tempt one to present a softer image of Jesus.  While Jesus does have great compassion and does show tremendous care, Jesus is not "soft."  He is casting out demons, condemning the people's heritage, standing up to power and predicting his own death.  The healing Jesus brings represents far more than a band-aid; rather it destroys evil and the restores our relationship with the world.

ιασεις ("iasies" meaning "cures/heal"; 13:32)  This word comes into English in the "iatry" family (psychiatry; podiatry), meaning to heal.  Perhaps this word can help us connect today's healing (all of the -iatries) with the work of Jesus, both then and still today.

αποτελω ("apoteloo" meaning "to complete"; 13:32).  I offer this word because it connects with the τελειομαι, the last word of the sentence.  Jesus is talking about "completing" a healing today.  We must wonder again, what kind of healing does Jesus have in mind?  What does it mean for Jesus to complete a healing?  I think about how long healing really takes for people after severe physical or emotional trauma.  Healing is often a longer process.

τελειομαι (passive perfect form of τελειοω meaning "complete"; 13:32)  Jesus here literally says, "I  have been completed on the third day."  There are many directions to unpack what Jesus means.  I would offer for this passage that Jesus' death and resurrection could be seen, in light of this passage, as a work of healing.  This healing includes purging evil from the world.  I would add further that healing often requires removal of "demons" from our lives.  This is not simply touchy-feely stuff, as Jesus discussion of coming death (33) reminds us. 

Aside:  This is the same verb (τελειοω) that Jesus will utter from the cross (in John's Gospel) as he says, "It is finished."  Which brings up how to translate that passage -- perhaps better than "it is finished" is "it is perfected" or "it is fulfilled" or "it is completed."

ηθελησα/ηθελησατε (from θελω meaning "wish or will"; 13.34)  It is fascinating to see how Jesus admits that humans resist God's will.  Jesus wanted to gather the people in; but it will require Jesus death and resurrection for this to happen.

τεκνα ("tekna" meaning "child"; 13:34)  In this passage, the word for "chick" is simply "child."  Often we think of God's relationship with humanity in parental terms.  We can sentimentalize this relationship, ignoring the pain that parents experience over their children, both in real life and in the Bible.  If God is our parent, than God assumes the emotional train wreck that comes from parenting!!
It also suggests that God desires for us to be like children who receive his protection.
"He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler."  (NRS Psalm 91:)
I think it is possible to use this verse and passage to understand Jesus' work on the third day as a restoration of our status as God's children. 

Some odds and ends: 

ορνις (hen; 13:34)  This is a quality feminine metaphor for God.  It is also fascinating how Jesus speaks in the first person singular for God!

πορευου ("go!", used three times in the passage).  I also need to ponder more the way the word "go" shows up in this passage.  Jesus is told to go (πορευου); then he tells them to go (same word) and that he must keep going (same word).  Can't decide if Jesus is just being clever with words or something deeper is going on.  Also the verb tenses here switch carefully between present and aorist, a mini little case study on what those tenses signify.  (For example: "Herod wants to kill you", want is present; kill is aorist).  But strangely, the command to leave (εξελθε) is in the aorist, but the following (πορευου) is in the present.  Something like "Move now and then keep going"...

Greek grammar tid bit: Solving for a missing word:
In both 13:32 and 33 Jesus skips a word
32: "today and tomorrow and τη τριτη ____ "
33:  "today and tomorrow and τη εχομενη _____."
Greek will often skip a word where the context is entirely clear.  In this case, they drop the word "day."  The context of the sentence should make this clear.  Another hint is that in both cases, the word "the" is in the feminine (dative), telling you a feminine noun has been dropped.  As it turns out ημερα, the word for day, is a feminine noun.  Case closed.

Luke 4:1-13

This passage is found in the RCL, Lent 1, Year C (Most recently: March 9, 2025)

Summary:  I'd like to propose an understanding of this reading that I think is fairly Lutheran.  (Shocking, I know).  I was struck by the idea that Jesus is full of the Spirit.  What does this mean?  It means he is filled with the Word in order to combat the devil.  The Word and the Spirit go together; to be Spiritual means you know the Word well enough that it becomes part of you, so that you might draw on it in time of temptation.

Pastoral note:  I think this is what sanctification actually looks like, that the Word has become so a part of us that we can actually draw on it.  In my experience, when people go through challenging times, the immediate reaction of the Christian is not much different than a pagan.  However, the Christian, when she or he hears the promise, either in a verse or hymn, has something resonate in his or her soul that revives them.  The pagan does not. The Word, like daily bread, has a shelf life, but it also eventually converts itself into muscle that can be called on for great strength.

Key Words
πληρης ("filled", 4.1)  This adjective means filled.  This is straight forward; interestingly the only other time in Luke's Gospel this word occurs it refers to someone filled with leprosy.  Also interesting is that leprosy normally entailed banishment, which is what Jesus is suffering here in the wilderness.  Even without the leprosy connection, Luke and the synoptic Gospels make it clear: to be baptized means to be led by the Spirit which entails confronting evil.  Once again, we see how in Scripture the Spirit and Word work together.

αγω ("lead", 4.1, 9)  Intensifying this connection between the work of the Spirit into confronting evil:  The Spirit "leads" Jesus into the wilderness; later, the Devil "leads" Jesus to a high mountain

πειραζω ("tempt", 4.2)  but really:  "μενος" (this is not a word, but is the ending of a word.  Greek participles are complicated, but when you see this five letter suffix, you know you have an present, passive participle; 4.2.)  In this case, the verb for "tempt" is a present, passive participle. This means two things. First, that the temptation was on-going. Second, because "being tempted" is a present participle, this action occurred concurrently with the action of the main verb.  In this case the main or governing verb is "being led" by the Spirit.  (which is a passive and imperfect verb). So while he is continually being led by the Spirit, he is continually being tempted by the Devil. The two are on-going and concurrent actions. This may imply that the entire 40 days included temptation (similar to Mark 1:13).

Further, the word here for "test" (4.12) is essentially the same word as tempt (the word has a little preposition to intensify its meaning). Jesus here tells the Devil to stop tempting him basically -- do not put the Lord, ie, me, to the test!

παραδιδομι ("betray" or "give over", 4:6)  The word for "given over" is paradido-mi, which also means "handed over" as in "betrayed."  This suggests that perhaps the devil is not fully honest in his description that all things have been handed over to him.  If they have, it is through betrayal, where people thought they gained someone for themselves only to have the devil take it back.

καιρός and χρόνος  ("time", 4:13 and 4:5)  Greek has two standard words for time:  καιρός (kairos) and χρόνος (chronos).  Kairos has a more metaphorical meaning, as in "I had the time of my life"; chronos typically refers to a more linear sense of time.  (The devil showed him all the kingdoms of the world at the same time, 4:5).  Luke is letting us know that at the end of this story the devil is waiting for a time -- as the NRSV puts it, "a more opportune time" to tempt Jesus.  This is deeply haunting.  First, it suggests the devil isn't going away.  Second, it suggests that evil is watching, waiting for us to be weak.

Grammar:  Since you are the son of God!

ει ("if" or "since", 4:3) The Greek for "if" here (ει) does not necessary translate as "if." Normally, the decision to translate "ει" as "if" or "since" depends on the mood of the verb; if the corresponding verb is indicative, then one translates it as "since." In this sentence, the corresponding verb, "to be" is in the indicative. This means "if" could, if not should, read "Since you are the son of God..."

Another grammar tid-bit:
4:4 "Man does not live by bread alone." Interesting here is that the Greek takes this Hebrew imperfect (which connotes it as on-going or future) and puts it in the future: "Man will not live by bread alone." Making it a promise more than a given reality!

Chiasm for the day

I would like to make a soft argument that Luke employs a chiastic structure here

A.  Jesus is filled with the Holy Spirit

  B.  Forty Days are complete (συντελέω)

     C.  First temptation:  Devil speaks truth to Jesus in his temptation, uses "if" construction, Jesus responds with Bible quote

        D.  Second temptation:  Devil lies to Jesus in his temptation, Jesus responds with quote

     C'.  Third temptation:  Devil speaks truth to Jesus in his temptation, uses "if" construction, Jesus responds with Bible quote

  B'.  Temptations are complete (συντελέω)

A'.  Jesus is now in the power of the Holy Spirit (vs 14)

Chiasms reach a high point, have a transformational moment in the middle and then unwind.  In this story, the high point is literal and metaphorical.  Jesus is taken up to see all the kingdoms of the world.   Why might this second temptation be the main one?  Perhaps the second temptation is the temptation to avoid the cross altogether?  Perhaps what Luke wants to drive home is less about Jesus and more about the devil, he is the one that lies.  In so doing, Jesus shows that the story turns when Jesus -- perhaps for the first time in human history -- stands up to the devil and his lies.

Matthew 6 (Ash Wednesday)

 This passage occurs on Ash Wednesday

Summary:  I've never done a post on this passage before, but I just saw how strange vs 6:1 is!!  Jesus is -- years before the internet -- warning us against group virtual signalling.  Ouch.

6:1  Προσεχετε δε την δικαιοσυνην υμων μη ποιειν εμπροσθεν των ανθρωπων προς το θεαθηναι αυτοις, ει δε μη γε, μισθον ουκ εχετε παρα τω παρτι υμων τω εν τοις ουρανοις

This is often translated as something like what the NIV or NSRV have:

NIV "Be careful not to do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven.

NRS "Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.

A more literal translation might have a bit more bite:

"Beware of practicing your righteousness  before others for the purpose of being seen; if you don't, you are not having a reward from your Father in heaven."

A) Your:  This whole sentence is directed toward the "group" not just the individual.  It is a "you" plural.  Jesus is warning against group virtual signalling, not just individuals.  So much of life is acting out our own virtues, hoping for likes and hearts.

B) Your righteousness:  Turns out their isn't any righteousness that is our own!  There is the Kingdom's righteousness (6:33) but never "your" righteousness.

C)  The word for see will come into English as theater (θεαομαι).  The later word υποκριτης (hypocrite) refers, in fact, to an actor.  Jesus is warning us against "playing a role" for an audience, reminding us that the true audience is God alone!

D)  The not having a reward is an on-going present tense reality, not a future one.

Luke 9:28-36 (Transfiguration)

This passage is found in the  Revised Common Lectionary on Transfiguration Sunday, Year C (Most recently:  March 2, 2025)  The Roman Catholic church does not celebrate Transfiguration at this time.

Summary:  The Greek gives one license to drive this sermon in just about any Scriptural direction one's heart desires.  It is all there -- Baptism, end times, resurrection, even the Exodus.  The inclusion of Elijah and Moses already suggested this, but the Greek allows for all sorts of connections!

Key words that are unique to Luke's account:

οκτω ("eight"; 9:28)  In the early church, the 8th day was significant because it was the day on which the resurrection and hence all Christian worship, was celebrated.  In modern times, we often think we worship on the 7th day, but really, we worship on the 8th day!  That the transfiguration happened on the 8th day.  In this way, Luke points us toward the resurrection.  A possible sermon:  Our baptismal charism is the ability to see resurrection where others see death!?

προσευχομαι ("pray"; 9:28)  Jesus prays quite a bit in Luke's Gospel, far more than in the other gospels.  (Curiosity:  Although he does pray in John's Gospel, the word is never used!)  In fact, in Luke's Gospel, Jesus is praying as the heavens are opened in his baptism.  Jesus prays other times too, but these are unique to Luke's Gospel.  This suggests that for Luke, there is a connection between prayer, baptism and the gates of heaven being opened for us.

εξαστραπτω ("shone brightly"; 9:29) The Greek for "brilliant" (his coat) has tucked within it the word "astra" like "astronomy." Jesus is bright like the stars. Interestingly, the only other place this word appears in the whole Bible is Ezekiel and Daniel, whose passages are filled with "end-times" language.  (One could argue that Luke suggests the person seen by Daniel in Daniel 10 is a pre-incarnate Jesus; that perhaps the one riding the chariot in Ezekiel is also Jesus!)  Even if that is too much, this a reminder that transfiguration has an eschatological bent -- it is the future breaking in.  When it looks like the past, that is simply because the future broke in then as well.

What is worth noting is that the word transformation (μεταμορφοω) is not used in Luke's Gospel (as opposed to Matthew and Mark.  Jesus face just became "other" (ετερον, literally "hetero.")

εξοδος ("departure"; 9:31) The word for "departure" here is literally "exodus." Moses is talking with Jesus about Jesus' exodus.  A couple of points here:
- The term exodus is not accidental.  There are a number of other allusions to the original exodus:
They go up a mountain to encounter God (ορος 28); God's glory (δοξη 31) appears in a cloud (νεφελη 34) through which a voice appears; the humans seek to build a tent/tabernacle (σκηνας 33) to worship him.
- Jesus has just been preaching about his death and resurrection; so quickly turning to this event gives us permission to read the paschal mystery in light of the exodus!
- Is the Christian exodus more of a social/political exodus (leaving behind oppressive governmental systems) or is a spiritual exodus (away from the power of death and sin).  Both?  Regardless, it seems fair to understand Jesus mission within the context of the second book of the Bible, one of liberation.
- Jerusalem is the goal of this exodus.  Jesus will soon set his face toward there (9:53); he will be crucified, resurrected and ultimately glorified there.  Why is this so important to Luke?

διαγρηγορήσαντες (from διαγρηγορέω; meaning "awake", 9:32)  This word is so long that one might be tempted to keep moving!  It comes from two words that are more common:  δια + εγειρω.  When you add δια to a word, it intensifies it.  They are thoroughly arisen.  Which is interesting then to read the verse: "After they had thoroughly arisen, they saw his glory."  Somehow, seeing Jesus in his glory requires a resurrection of us!

This to me is the crux of the preaching challenge I am experiencing in 2025.  People want a resurrection -- they want a sanctuary, a moment of peace and hope.  Yet we are called back into action in a very chaotic world - in Jesus' case, his exodus in Jerusalem.  How can worship on Sundays (and preaching) be something where people experience the sense of sanctuary AND equipping for the chaos?  Obviously, the sanctuary experience itself is equipping, but to what extent do we need to mention/discuss/resist even the events in the world?

Note:  For those hungry for some more morsels, I also have a previous post on this text http://lectionarygreek.blogspot.com/2010/02/luke-928-36.html

Luke 6:27-38

This passage occurs in the Revised Common Lectionary, Year C, 7th Sunday of Epiphany, most recently February 20, 2022.  

Summary:  Books and books have been written about Jesus words here.  I unpack how Jesus uses the verb "love" here, which I think may open up some new preaching directions for those who feel they've been down this road before.  At the end of the day, I think Jesus is challenging the individuals and the whole community to love, I mean really...truly love, even those we don't want to love.

Words
αγαπάτε ("love", verses 6:27, 6:32, 6:35)  Most people reading this blog will be familiar with the various words for "love" in Greek and know that αγαπη refers to a "higher" love, the sustained and sacrificial love embodied by Jesus Christ.  If you want to preach on this word, consider at least two other points

1)  This word is used as a verb throughout this section.  In English "love" is the same word whether a verb or noun.  We likely miss the fact that Jesus offers "love" here as an action, not a concept.   Furthermore, αγαπάτε is a present tense verb, indicating the action is on-going.  So a better translation would be "Constantly engaging in the act of loving to your neighbors."  Love is not a concept here, love is an action.   The entire structure of Jesus mini sermon is verbs in command form, unpacking what it means to love:

Do 

Bless
Pray
Offer (cheek; metaphorically, vulnerability)
Do not stop (again, vulnerability)
Give
Lend & Do not ask for return
Do good

Be merciful

My sense is that almost any sermon can wax and wane poetically on loving and do to others...a good sermon will conclude with God's mercy for us...but I wonder if a sermon that really gets at what Jesus is trying to say will linger a bit on the verbs in this section. 

2) The verb is in the second person plural.  This means it is not necessarily directed to individuals but to the community.  In fact, this whole section is generally in the plural
* Back in verse 20 Luke indicates that Jesus is speaking to his disciples.  
* More importantly, nearly all of the other nouns and pronouns in this section are plural.  
In short, a more analytic translation of Jesus famous dictums would be:
"You all, keep loving, totally and sacrificially, your enemies, and likewise you all keep doing to those who keep hating you all."
"Just as you all are wishing that the people will keep doing to you all, you all are to keep doing to them likewise."

This is not to say that there isn't an individual component to this command.  Linguistically, 2nd person plural can refer to each individual in a group or the group as a whole.  Furthermore, Jesus switches to the 2nd person singular when talking about having your check hit.

I think this 2nd point, that the verb "love" is in the plural can be put into a sermon in two ways.  First, loving enemies is really hard.  Don't do it alone.  Second, Jesus isn't just calling us as individuals to think about our actions, but think about how we act as a whole body of disciples.

3)  2025 aside -- the second person plural form of the imperative and indicative are the same for this verb.  What does that mean?  Jesus may also be saying:  "You are loving your enemies."  My sense is that this "command" is a statement -- a promise -- of what God intends.  One day, we will love our enemies.  There is no other way for humanity to exist on earth...and definitely not in heaven!

χαρις ("credit", 6:32, 33, 34)  This word is normally translated as "grace" or "gift."  Those words would make for very awkward English:  "What grace is that to you?"  But that is literally the translation!  This is brought home in verse 35, when Jesus talks about how God is good to the ungrateful and wicked.  The word for ungrateful is αχαριςτος, literally, without grace.  How haunting! 

What to make of this?  Perhaps Jesus just uses the word grace to mean credit.  But that seems odd, especially given the repeated use of the word.  I would offer that Jesus is suggesting that the root of love is grace, namely, God's grace to us.  As he concludes his argument, be merciful as God is merciful.

PS An an aside, I did some research on the use of prohibitions and negative commands.  I had always learned that a present tense negative imperative meant "to cease from current action."  But I am reading that in the last 20 years (the date of the texts I was using in Seminary) they've done more research and no longer think this is a helpful distinction.

Luke 6:20-31 (Luke 6:17-26)

This passage occurs in Revised Common Lectionary for All Saints Sunday in year C, most recently November 2022.  A similar passage, Luke 6:17-26, also occurs in the RCL, year C, Epiphany, most recently February 16, 2025.
 
Summary:

You don’t need Greek to catch the big picture here: Jesus is turning the world upside down and is, well, happy about it!  The Greek helps us wrestle with the thornier issues of 
WHO are blessed;
WHEN are they blessed;
& WHAT does this blessing look like?

The Greek doesn’t change the radical nature of the passage but rather invites us into the rugged yet rejoicing terrain of Jesus’ thought.

A Warm up:

οχλος ("crowd", 6:17 and 6:19; embedded in a verb in 6:18)  The word means crowd in a pejorative way.  This is the riff-raff.  There is a strange verb in 6:18 (ενοχλεω) that means to cause trouble, giving a sense of the connotations around the word οχλο. 

καταβας (participle form of καταβαινω, meaning go down, 6:17).  It is worth pointing out that before he begins to preach to the masses, he goes down and then stands among them -- on a level playing field.  We've forgotten how to do this in the church, to go to people and meet them where they are.

επαρας (from επαιρω, meaning "lift up", 6:20).  Jesus did not simply look up, but he lifted his eyes into them. Luke begins this passage with emotional intensity!

Key Words:

μακάριος (‘blessed’ or ‘happy’: 6:20; 21; 22): The theological Lexicon of the New Testament (Spicq) helps us understand the striking nature of Jesus' use of this word.  After a long summary of the Greek understanding of what it means to be blessed (pretty much what average Americans think), the Lexicon finally reviews Jesus' words: “It is impossible to insist too strongly on the meaning of this μακάριος …This is much more than contentment; it is an interior joy that becomes external, elation translated into shouts, songs, and acclamation. …Secondly, the new faith implies a reversal of all human values; happiness is no longer attached to wealth, to having enough, to a good reputation, power, possessions of the goods of this world, but to poverty alone.”

οι πτωχοι ("the poor", 6:20).  Blessed are the poor. The Bible does not say, “Blessed are you who are poor.” It simply says, “Blessed are the poor.” I prefer talking about people as individuals first and adjectives second (the people who are poor vs the poor).  But it brings up the question here -- is Jesus talking about the individuals who are poor or the whole group?

πλουσίος (‘rich’; 6:24): Luke uses this word more times than the rest of the Gospels combined. Generally, Luke has a fairly negative attitude toward the rich, however, it would be unfair to say that Luke, or therefore Jesus, simply criticizes them. Zacchaeus, for example, is rich; Jesus comes to his house!  It is also hard to imagine that the rich does not include most of the people that listen on a Sunday to us.

οὐρανος (‘heaven’: 6:23): It might be tempting to think of heaven as a “state of being” rather than a place. However, in Luke’s Gospel, heaven is not simply a relationship or a state of the world, but a place. Luke uses the word 35 times, almost exclusively to refer to the dwelling place of God, and in a very concrete way, namely, the space above us.  According to Luke, Jesus is not saying:  Well, you will be poor but you will have me. Jesus is saying, you are suffering now but have a reward (μισθός) in heaven. But we will return to this point!

μισθός (‘wages’ or ‘reward’: 6:23 also 6:35). This word literally means pay, as in a worker receives his pay for a day’s work (Luke 10:7; Matthew 20:8).

A Classic Theological Translation Problem  

η βασιλεια του θεου (6:20)

η βασιλεια του θεου: “Kingdom of God” is tricky. The genitive case has a lot of possibilities. In English this ambiguity is preserved because the word “of” is ambiguous too. A few examples of possible translations:

a) “Kingdom belonging to God” (The house of my family)

b) “Kingdom from God” (Sound of water drops)

c) “Kingdom done by God” (Singing of a choir)

d) “Kingdom for God” (Love of money)

e) “Kingdom consisting of God” (as in “bag of money)

So, which is the right one?  First, we can leave it ambiguous, as almost every translator does:  “Blessed are the poor, for yours is the kingdom of God.”

But we could translate a bit more boldly:  “Blessed are the poor, for yours is the kingdom from God.”  The poor are blessed as they receive the most important gift...which is perhaps given to them by faith!

Missing word:  'To Be'
In Greek, as in Hebrew, a sentence can occasionally lack a verb. For example, Psalm 25:8 is translated as, “Good and upright is the LORD.”  The Hebrew simply reads "Good-upright LORD."  Admittedly, Hebrew always seems to be missing words the English reader longs for. However, here Hebrew is simply putting the adjectives (good and upright) in predicate form. This is how grammar people, whose addiction to Latin is scary, describe the placement of the word “brown” in: “The cow is brown” instead of “The brown cow.” The point is that the author is saying that the rest of the stuff in the sentence (like in Psalm 25: Good and upright) describes the subject (God). Because of the rules of Hebrew, you don’t have to use a verb when you do this. You let the reader do the work.

Greek does this less frequently (far less frequently) but on occasion it still happens. In verse 6:23 we have such a construction:ιδου γαρ ο μισθος υηων πολυς εν τω ουρανω
or literally “Behold for your wages great in heaven.” A predicate adjective, meaning, the phrase “great in heaven” describes the wages (even though we lack the verb "is" or "will" or any form of "to be").

So has our grammar helped us derive meaning? Well, maybe. The point is that the wages are great and are in heaven. We know then, the WHAT (great) and the WHERE (in heaven). The question then is WHEN do we get them! The sentence grammar suggests they are in existence now.  But do we have access to them?

For those that think this is too much of a stretch, consider that almost all of the promises are in the future: blessed are those who weep, they will be comforted.  However, the Kingdom of God belongs to the poor now.  Yet, again, do they (we) have access to it?  And in what way?

Luke 5:1-11

This passage occurs in the Revised Common Lectionary, 5th Sunday of Epiphany (which doesn't necessarily happen every Epiphany).  Most recently, February 9, 2025

Summary:  This is a great metaphor for the Christian life:  Jesus interrupts our life.  Asks us to do something small for the Kingdom.  We agree.  Jesus then pushes us beyond our comfort zone, to go deep.  We balk.  We do it.  We discover the riches of God's love.  This works something deep in our soul where we are brought to our knees.  We rise, ready to serve.

2022 insight:  I also reading Scripture with more of an eye on the community.  In this story, the work of ministry is too big for Peter alone; he needs his friends, even though Jesus is speaking directly to him.  After all of the ministry, family and church changes in the past few years -- who are your partners?

Key words:
εμβας (from εμβαινω, meaning "embark", 5:3)  Let's be clear:  The movement here begins with Jesus.  Not us.  Jesus gets in the boat, even uninvited!  (Jesus gets in the boat, in fact, after Peter had left it!)

επαναγαγε (meaning "put out to see", 5:3,4)  Jesus commands Peter and the others twice to put out their boats. 

• The first putting out is: ολιγον (meaning "few" or little", 5:3).  
• The second time Jesus calls them to set their boats into the βαθος (meaning "deep," 5:1)
  

At first Jesus only asks for a bit of favor - a little movement!  The second time he asks them to take a risk.  The first time Jesus asks them to use what they have, in comfortable ways, for Jesus' purpose.  The second time, Jesus asks them to go a bit deeper -- less comfortable.  The word βαθος in Greek, like English, can refer simply to a physical measurement (something is deep), but also connotes a more mystical deepness, of something unknown and perhaps even unknowable (Psalm 69:2; Micah 7:19, 1 Cor 2:10 and Ephesians 3:18).  This seems a fitting metaphor for our life in Christ.  At first, we are asked to do something we know how to do, something we like to do, and then boom, we find ourselves pushed beyond our comfort zone, into the deep end of the pool!

ἐπιστάτα (vocative form of word meaning "master", 5:5)  It is only in Luke's Gospel that the disciples calls Jesus by this title.  In parallel stories in the other synoptics, Jesus is referred to as teacher.  While Luke indicates that Jesus is teaching (εδιδασκεν, 5:3), Jesus keeps with επιστατα.  Luke here seems to be suggesting a higher level of respect and admiration.  If I were translating this word, I would use "guru."  In ancient Greek επιστατα can mean "one who is set over, a commander, of a tutelary god, a president, steward of the games, a training-master."  (Liddell Scott)   BDAG also suggests this word is used as one would lead the student/mentee into virtue.  In short, this word might include teaching, but it is more of a moralistic if not wholistic teaching.  It describes one who is entrusted with the responsibility of a project, and that project might be our moral formation.  In short, when Peter calls Jesus this name, he is demonstrating great faith.  It is also worth noting that the confession that Jesus is κύριε (Lord), begins with Master.  Following Jesus may not begin with an all out acknowledgement of his divinity; this can happen as a later development.

It is also worth noting that Peter's confession of sin follows his witness of Jesus power and even after his obedience to Jesus.  Evangelism that begins with proclamation of wrath may not be the only way to bring a potential follower of Christ to his or her knees!

τα δικτυα (plural of "δικτυον" meaning "nets", 5:2, 4, 5, 6)  They are not cashing a fishing line; they are casting a net!  So, go fish!  Use your fishing metaphors, but don't use a fishing line.

χαλασατε (from χαλαω, meaning "drop nets", 5:4)  The word for "drop nets" means to "loosen."  In order to catch fish, they have to "loosen" their grip.  What ministry area are you holding on to too tightly?

μετοχοις (μετοχος, 5.7) and κοινωνοι (κοινωνος, 5.10)  Both of these words mean partner.  μετοχος comes from the Greek for "with-have"; the other, κοινωνος, comes up in other places in the New Testament in terms of fellowship.  

• Peter cannot do his work of fishing or ministry-fishing alone.  He needs others.  After this time of pandemic and ensuing reorientation, who are your partners?  (Also, note that the verbs in vs 5 and 6 are in the plural.  Someone else is in the boat already with Jesus!)
• Fellowship in Christian communities is also economic (Paul picks up on κοινωνος in his letters to the Corinthians)
  

ζωγρων (meaning "capture alive", 5:10)  It seems really strange here that would capture humans like fish.  Isn't Jesus about freedom and life?!  Jesus uses a different word than "fish"; he uses a word that means capture alive, as opposed to kill  In fact, in Ancient Greek, this word had two meanings:
1) to take alive, take captive instead of killing
2) to restore to life, revive
Jesus is interested in a live harvest!

παντα ("all", 5:9 and 5:11) A reminder that they left everything.  Worthy to reflect -- what did they leave and what did they leave behind?  For Peter, he seems to have left behind his guilt and shame!

Luke 4:21-30

This passage is found in the RCL, Epiphany, Year C.  (Most recently February 2, 2025)

Summary:  Here is my preaching nugget based on the Greek.  Luke 4 begins with Jesus led out into the wilderness, where he is tempted at a high point to have all the power in the world.  He overcomes this.  Luke 4 ends with Jesus again cast out, this time to another high point.  Here the crowd is tempted to hoard God's love for themselves.  And they fail.  I think there is something here to play off Jesus' overcoming temptation to love only himself and the crowd's utter failure.  The church, time and time again, has succumbed to this temptation to love only ourselves.

2025 comment:  This year, the new US presidential administration is waging war on DEI (diversity, education and inclusion) initiatives across the government, and frankly, society.  This story here is a reminder that even the best teachers are rarely ever able to help people accept that God's love is bigger than their tribe.  Talking about the benefits of diversity can have the opposite effect, and lead to a strong counter reaction, as it does in Luke 4.  Yet, there are times in the Bible when people "get it."  It is worth asking, what leads them through this transition?  It is not simply faith or time with Jesus -- this did not alone covert Peter and the first Jesus followers into "Christ is also gentiles" kind of people!  A post for another day...

χαριτος ("grace", from χαρις, 4:21)  The better translation here is "words of grace" rather than gracious words.  In fact, the literal translation is beautiful here:  "The words of grace walking out of his mouth."  What an image of Jesus: A bus station of grace!  It is also worth noting that the angriest people get with Jesus is when he preaches (or manifests) grace; it seems preaching God's abundant love may be more upsetting than preaching God's judgment.

δεκτος ("honor"/"welcome/"favor"", 4:24)  Jesus words here have become a famous adage, "A prophet is without honor in his hometown."  Translating δεκτος as honor covers up the connection to early in chapter 4, when Jesus proclaims the year of the Lord's favor (also δεκτος).  Jesus has defeated Satan to proclaim the year of the Lord's δεκτος.  The people here do not ascribe to him δεκτος.

εξεβαλον ("cast out", from εκβαλλω, 4:29).  This word interestingly parallels what happens to Jesus in his temptation, where he is cast out into the wilderness (admittedly, Luke does not use the word "cast out"; Mark does)  This word brings up a broader point that in Luke 4, there are two clashes:  Jesus and the devil and Jesus and the crowd.  I would say, and not in a sermon, that Jesus functions like an adversary in Luke 4, pushing the people, perhaps even instigating them.  I would say, and in a sermon, that the people fail, Jesus doesn't.  The word of grace will go on.

ωκοδομητο ("build upon" from οικοδομεω, 4:29) The town was built on a cliff.  This should already speak volumes.  But later on Jesus will exorcise demons off a cliff side.  Again, the crowd is literally trying to exorcise Jesus here.

διελθων ("pass through", 4:30)  Nothing profound here, but it is worth noting that Jesus could escape the crowds here.  Jesus choice to die was always his own choice.  (See also John 10:39)

Grammar "fun" - Transliteration of names

Names rarely stay the same in different languages.  Like Robert becomes Roberto in Spanish, adding the "o" for a masculine name and rolling "r."  Even in languages where the spelling is the same (say German and English can both have "Robert") the pronunciation is very different.  When alphabets are entirely different, the changes in names across languages can be pretty striking.  A dramatic example of this is where the same root name is Hebrew (Yahweh saves) comes into English as "Jesus" and "Joshua"!  

In this case, we have the two great prophets mentioned by Jesus.  (This is the only time in the New Testament that Elisha is mentioned.)  It is strange to see how their names move across Hebrew and Greek into English

Elijah:   in Hebrew is (transliterated):  el-ee-yahu.  In Greek this becomes ηλιου, in which the η is pronounced more like an "a" in "ate" and the ι is like a double "ee" sound.  So its almost like aleeo-oo

Elisha:  in Hebrew is (transliterated):  Eleesh(ay).  The last letter in Hebrew is ayin (ע), technically a guttural stop (open your mouth wide and cut your breath for split second), which is something we don't have in English (or other indo-European languages, really).  The Greek got at this with a whole bunch of vowels at the end:  Ελισαιος.  Even more bizarrely, the Septuagint and New Testament spelling of his name are different (there is not ending "s" in the Septuagint).

What to make of all this:  Not to much!  But just interesting.  I have also heard that some scholars will use the Septuagint transliterations of names as a clue to how the ancient Hebrews pronounced their vowels, as we have more knowledge about ancient Greek pronunciation than Hebrew pronunciation!

Grammar review: ουχι and question words
This word ουχι is used when a "yes" is expected.   In 4:22, the people are saying, "Isn't this Jesus..." Using ουχι to start the question means they are expecting a "yes."
My mneumonic is this:
μη (mh) gets a "no"
and ου/ουχι/ουχ get a "yes"
It is alphabetical order:  If the question starts with m, it will be an "n"o; if with "ou" then "y"es

Luke 4:14-21 and Isaiah 61

This passage is found in the RCL, Epiphany Season, Year C (Most recently: January 2025)  It is also found in the narrative lectionary year of Luke.

Summary:  I think I can make a "Home run" point here, but it will take a full count to get there...

Most times the New Testament quotes from the Greek version of the Old Testament.  On rare, rare occasions, the New Testament writers seem to be quoting from the Old Testament Hebrew in their own translations (Proverbs 10:12 vs 1 Peter 4:8 e.g.).  In Luke 4, Jesus seems neither to be translating directly from the Old Testament Hebrew, nor is he reading directly from the Greek.  He is intentionally adding to the Word of God.  This is a bold move.  He does so, I would argue, out of a Trinitarian conception of his mission, whereby the people will be brought into the mission of God.  (If you are saying to yourself, this is too much for a sermon, the basic point remains:  The Spirit of the Lord on Jesus is also the Spirit of the Lord on the church!)

Three little Greek appetizers before the main course:
φημη (pheme, meaning "fame," 4:14)   The word for "news" is "pheme" or perhaps better in English "fama." This is the root of our word fame. Jesus is famous!

δοξαζομενος (from δοξαζω, doxaz-oo, meaning "praise", 4:15)  The people "praise" Jesus.  This is the only instance of Jesus being praised in the Gospels.  The only other person praised in the Gospels is God.

δυναμις ("dynamis" meaning "power") and εδιδασεν (from διδασκω, meaning "teach", 4:15):  Luke tells us that Jesus began to teach; what I want to draw attention to is that the POWER of the Spirit is fueling Jesus' teaching ministry.  One cannot truly separate the teaching of the faith -- the ministry of the Word, from the Spirit.  This is good theology -- the Spirit enables the teaching and proclaiming of the Word.  (Lutheran theology heavily focuses on the proclamation of the Word.  Unfortunately, it often leaves it implicit rather than explicit that the Spirit drives proclamation.  But here Luke focuses on the POWER of the Spirit.   δυναμις (power) comes into English as dynamic or dynamite.  Is our teaching dynamic and dynamite?  A teaching ministry should be fueled by the Spirit and provide power for the rest of the ministry.

Digging into 4:18-19 vs Isaiah 61:1-2

What is common in both the Old Testament and what Jesus reads:

Where does Jesus power come from?  The Spirit!

- Jesus' words and the OT begin the same. The Spirit of the Lord (πνενμα κυριου) is upon me; he has anointed (εχρισεν, ie "Christed") me.  Quick Hebrew review:

• Ruach Adonai (רוח אדני) for Spirit of the Lord 
• Messiah (משך) for anoint.

Who is the ministry for:  The downtrodden!

- "captive."  The Greek word for this is "αιχμαλωτος" which means "spear." Literally, those who are speared. This word is only used once in the New Testament. In the Old Testament it is used quite often in conjunction with those who were forced into the Babylonian exile.  See note at the end

- "oppressed" (τεθραυσμενους, participle form of θραυω) is only used once in the NT and literally means "shattered." I wonder who in our congregations feels speared and shattered?  All of these blessings Jesus intends to bestow focus on the downtrodden.  Also, all of the blessings have an obvious material/physical aspect.

Now, let's get into the differences.

A quick comparison shows that Jesus is not reading right from the Septuagint or the Hebrew.  Here is a literal translation, in each case I have underlined what is different in each version, not due to any linguistically subtle changes.

Luke 4:18-19 (Greek)
a) The Spirit of the Lord is upon me
b)  because he has anointed me
c)  to bring good news to the poor.
d)  He has sent me to proclaim release to the captives
e)  and recovery of sight to the blind
f)  to send the oppressed in freedom,
g)  to proclaim the year of the Lord's favor."

Isaiah 61:1-2 (Hebrew)
a)  The spirit of the Lord GOD is upon me
b)  because the LORD has anointed me
c)  to bring good news to the oppressed/poor
??)  and bind up the brokenhearted
d) to proclaim release to the captives
f') to release to the prisoners/bound up (from darkness?)
g) to proclaim the year of the LORD's favor,

To summarize:  If Jesus were reading from the Hebrew, he has

• added in "recover of the sight of the blind"
• taken out binding up the brokenhearted
• changed "release the prisoners/bound up" to "sending the oppressed in freedom"
  

Isaiah 61:1-2 (LXX, Greek translation of Hebrew)
a) The spirit of the Lord is upon me,
b)  because the LORD has anointed me
c) to bring good news to the poor
??) he has sent me to heal the crushed in spirit/heart
d)  to proclaim release to the captives,
e)  and recovery of sight to the blind
g) to proclaim the year of the Lord's favor

To summarize, if Jesus is reading from the Septuagint, he has

• added in "sending the oppressed in freedom"
  
• taken out "binding up the brokenhearted"
• changed the order

This presents an obvious textual problem -- what is Jesus actually reading?  I am not sure we can ever answer this question, so I am going to make a few assumptions:  Jesus, Luke and many early Christians would have been aware that Jesus is changing the Scripture.  Given Jesus love for the written Word, this cannot be taken lightly.  Why then?  Let's ponder the changes:

A) In the OT Hebrew, Isaiah never talks about sight to the blind. Jesus does (the Septuagint does also).

B) Isaiah (in both the Hebrew and LXX) plays on the idea of binding -- the broken-hearted are bound; those bound are released. Jesus alters this image.  Jesus focuses on "freeing the captives" and "letting the oppressed go free." Jesus, thus, seems to by-pass the image of repairing/releasing the broken-hearted, instead choosing to include the idea of sending the oppressed.  This actually comes from Isaiah 58:6 where the prophet says, "To send the oppressed in freedom."

C) Jesus inserts the concept that he is sent to send others.  The word send in fact, appears twice, "He sent me...to send."  The phrase "to let the oppressed go free" literally reads, "to send those shattered, in forgiveness; to proclaim the year of the Lord's favor." The translators are combining the phrase "send in forgiveness" into a single verb "free."  This makes sense in that to free someone is to send them in release.  But I think this misses something going on in the Greek.  The Father has sent the Son, who through the Spirit is sending others.  In fact, depending on how one links the infinitives, one could argue that those who are sent out are those sent to proclaim the year of the Lord's favor.  Regardless of these grammar dynamics, the overarching theme of Luke's Gospel is that Jesus has come to send those who are oppressed, in forgiveness, to proclaim the year of the Lord's favor. 

Again, this whole grammar translation may seem to technical for a sermon.  But it fits more broadly into the case Luke makes in Luke-Acts, that the work of the Spirit is to bring us into the triune Mission of God.  It also changes the way that we can and should understand the work of the Messiah.  He is the commissioner in chief, not the one who himself will do all the work.  (If we press to far here we get in lots of problems thinking that we are big Christs instead of little Christs.)  But the BIG Christ has sent us, as little Christs, out into the world.

D) Jesus drops the line immediately following this passage in Isaiah (...a year of the Lord's favor and day of vengeance). Here the LXX does not use such striking language, but in any case, Jesus avoids this idea all together.

What do we make of all of this?  Jesus is Lord of Scripture.  The Spirit is inspiring him.  The fulfillment of the old means something new!  Let me know what you think!

 ***

More on captives:  αιχμαλωτος typically refers to those in Exile (mostly it appears in Isaiah and Exile).  However, the Hebrew word 'underneath' αιχμαλωτος refers to both those in exile and those in other places who were captured in battle.  Regardless of whether one wants to focus on the exile or more broadly any time of military produced captivity, the word prisoners would likely have a modern connotation (someone who has gone through a criminal justice system) that would not be a helpful translation at this point. ...Unless someone wanted to make a point about the criminal justice system!

John 2:1-11

This passage occurs in the RCL Epiphany Season, Year C, most recently January 2025
 
This Bible passage continues to speak anew!

2013 Summary:  The numbers tell the story here.  This is Jesus FIRST miracle that happens on the THIRD day, in which he transforms SIX vessels of imperfect cleansing into celebration.  In fact, the word FIRST here means foundation, because this miracle foreshadows all the other miracles of Jesus; they are all miracles of transformation, including the resurrection on the third day.  Lastly, on a very Lutheran note, the transformation includes humans who are put to use for the service of others.

2019 Summary:   This passage is all about the mission of the church:  Jesus ministry takes place outside of the traditional boundaries and buildings.  It will involve the obedient participation of servants, who will become agents of transformation in this world, leading to a joyous party of abundance.

2022 Offering:  Even in times of scarcity (when experts tell us there is one more reason to fret), Jesus still calls a party.

Key words:
τριτη ("third", 2.1).  The phrase third day occurs in John's Gospel a few times.  All seem to be about the resurrection

- Jesus proclamation that the temple will be raised on the third day (2:19-20), also a reference to the resurrection on the third day.  

 - Jesus visits his disciples three times after the resurrection, including the three times (explicitly mentioned) he asks Peter if Peter loves Jesus.

So what to make of "three in this story?"  It seems a foreshadowing of resurrection, as Jesus begins to reveal his glory.  Interestingly, it could be read "on the third day there was a wedding" rather than "on the third day of the wedding."

εξ ("six", 2:6)  Six in the bible signifies something as incomplete.  It is not coincidental that John connects six with Jewish cleansing rituals.

αρχη ("first" or "principal", 2:11)  The word can mean first.  But if you look at the other times when it is translated as first (and not "beginning"), it has shades of "primary", or "foundational" first. So we need to ask ourselves -- why is this a foundational miracle?  Is this simply about wine? 

• John 6:64:  For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him.
• Colossians 1:18:  He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything.
• Hebrews 2:3, 3:14:  It was declared at first through the Lord, and it was attested to us by those who heard him...For we have become partners of Christ, if only we hold our first confidence firm to the end.
• Rev 22:13:  I am the Alpha and the Omega, the first and the last, the beginning and the end."

γαμος ("wedding", 2:1):  It is worth pointing out the incredibly obvious:  Jesus first miracle does not take place in a church, but in the world, at a wedding!

Οινον ουκ ("no wine"; 2:3)  The problem with humanity is that we are good at finding and proclaiming scarcity.  Jesus sees what we do not -- plenty of fluid!  Furthermore, the transformation of the water into wine is not for the water (or wine's sake), but is for the sake of the kingdom -- it is for God's glory and the neighbors at the party.  I think this phrase might be really helpful in a world constantly told that we are not enough and that we should be panicking.

Some other words:
διακονος (literally deacon, or deaconos, "servant", 2:5):  Jesus brings the διακονος to service for his ministry.  A reminder that while church language is often fancy "Deacon" for example, the core is humble -- serving others in obedience.

Ὅτι ἂν (literally "Because combined with uncertainty", 2:5):  Mary here tells them to do "whatever" he tells you.  The word for "whatever" is fascinating -- it is made of two small words, the first for "because/that" and the second for "uncertainty."  We just don't know what Jesus will tell us to do.  I find this a humbling remind to be obedient to Jesus, not knowing what he will ask us to do! 

επιστεθσαν ("believe", 2:11):  Believe in the book of John is never a noun "faith" but only a verb "to believe" or "to trust."

Grammar review:  An idiom you should know
"τι εμοι και σοι"  Jesus asks this question of Mary.  This is not a very nice thing to say to a person.  It means, "Who the hell are you."  It is also used
* Widow to Elijah, whom she believes is responsible for her son's death;1 Kings 17:18
* The demons to Jesus when he wants to exorcise them; Mark 5:7
But what to make of a sermon here:  Maybe, just maybe, the mission of God is influenced by human prayers and requests!!

1 Corinthians 12:1-11

This passage occurs in the RCL's year C passages; it also occurs as one of the last passages in the Narrative Lectionary's Year 2 cycle.  In the Narrative Lectionary it is partitioned as 1 Corinthians 12:1-13
 
Summary
Much has been written about spiritual gifts.  A few brief reflections/directions for preaching:
- Everyone has gifts.  For those that think they have no spiritual gift, ask them if they can confess Jesus as Lord.  If so, then they have spiritual gifts!
- Gifts are to work together. (The Greek suggests this in vs 1-11; the rest of chapter 12 makes this abundantly clear)
- Gifts are for others, although how far outside of the church spiritual gifts go is a long and complicated debate.
- Faith (and love) are gifts, nothing we can do to earn them.


Key Words and Grammar Items:
πνευματικος ("spiritual", 12:1) The first word here for "Spiritual Gifts" is "pneumatikos," an adjective that means spiritual. It is transformed into a noun here (technical note: by the placement of the definite article before it). But the word "gift" is not used. In fact, the word for gift later on is "charisma." So really, this should just read: "Concerning the spiritual things."  If you translate this as spiritual gifts then, in some ways, you are suggesting that all things spiritual are gifts!

εθνη ("Gentiles", 12:2) The translators render "ethne" here as "pagans" instead of "gentiles." A reminder of the tension, inherent in 1st century Christianity, between Jews and Gentiles.  To be non- Jewish was to be an "ethne" (and ethnic) and not part of God's family!

ειδωλα (plural form  of "idols", 12:2)  Although there are some examples of true worship to statues, generally idols function a bit different in our culture than in 1st century paganism.  However, we still have idols!  We may not have a temple with a large marble statue of Venus or Pluto in our towns, but definitely still worship the idols of beauty and money!

Grammatically, this sentence is really odd and I've even read that it is considered a manuscript error because it reads so strangely.  The NRSV nicely puts it, "however you were led." Paul uses the "αν" marker to show contingency and then uses two verbs: you were led, leading away. A poetic way to say: Whatever the heck road they led you on.

διακονια ("ministry" or "service", 12:5)  This word is becoming increasingly difficult to translate.  It has a non-religious origin, deriving from a waiter who serves.  More generally it can to mean service; the New Testament certainly uses it as a term for serving others.  For the church over the centuries the word has been picked up by a whole group of people who have dedicated their life to service (Deacons and related terms).  Part of the challenge in translating the word is inherent in the tensions around service (the concept and not the word).  Service can mean formal providing but it can also mean outpouring of mercy; furthermore, how the service conveyed by this term in the New Testament connected to the Word, proclamation and the Church?  In short, to translate διακονια as "ministry" makes it "churchy" something that it was not originally; to translate this as "service" derives it, perhaps, of the religious meaning Paul and others wish to imply.

This particular passage highlights the challenge of translating this word.  Luther's German, Tyndale and the KJV translate this not as "service" but as "office" or "administration."  While this translation seems to make service overly formal, it opens up the door for profound thinking about vocation -- each of our "offices" in life is an opportunity for serving others.  With this translation of διακονια as "office" Luther captures Paul's dynamic and far-reaching sense of the breadth of God's gifts.  Whether this is a fair translation is up for debate.  But no doubt Luther clearly connects vocation, even secular vocation, to spiritual gifts and service to the Lord.

ενεργεω ("energιζε", 12:6) The translations move in all sorts of directions here, but the word underneath all the working/doing by God is "energy."  This is perhaps a nice connection into people's lives -- from where does our energy come to survive the treadmill called life?

συμφερον ("good", 12:7) The English translators tend to add the word "common" before "good"; Paul's term "sympheron" is more neutral, as in "profitable" or "beneficial"; furthermore, it does not necessarily mean "common" and the word "common" is not in the Greek.  When this word appears elsewhere in Scripture, including its almost identical usage in Hebrews 12:10, it is not translated as "common good."  What then gives them permission to translate it as the "common good"? 

Well...here is my conjecture.  The word is a combination of two words συμ meaning "with" (the "n" in συν becomes an "μ") and  φερον meaning "bear" as in bearing fruit (John 15).  This word means then "bear together" or "produce together."  These gifts were given for the mutual harvesting of gifts!

Lastly, a Trinitiarian argument:
I believe that 12:11 this is the strongest statement in the NT that God is Holy Spirit. For the Holy Spirit is said here to "ενεργεω" (energize) the activities, "διαιρεω" (distribute) the activities, which he "βουλεμαι" wills.  Paul locates the will of God in the Holy Spirit!  Moreover, in verse 7, the distributions are done by God who energies them. Same thing!

*** I hadn't realized I had done a post on this passage in 2016.  So I re-did one in 2025.  Interestingly, I looked at some different sources but come back to some similar themes.  In 2028, I will sync these up!

πνευματικος (meaning "spiritual", 12:1)  This word is often translated as "spiritual gifts," but Paul simply refers here to "spiritual things."  That these "spiritual things" are "gifts" comes in later in the passage. Worth considering

• Spiritual, within a Western post-enlightenment culture, often means private.  However, as Paul describes them in 1 Corinthians 12, the gifts are God are not simply about the individual.  
• Paul writes you cannot confess Κυριος Ιησους (meaning "Jesus is Lord", 12:3) unless you are in the Spirit.  This phrase, transliterated as "Kyrios Christos", certainly was political.  The alternative confession was "Κυριος Καίσαρος (Caesar)."  (Notice how similar the phrases are!)  Confessing Jesus as Lord meant declaring that Caesar was NOT your Lord.  In fact, Christians were later killed because they would not confess Κυριος Καίσαρος.  While the spiritual may indeed be personal, it is not necessarily private.
• συμφέρον ("carrying together" or "advantageous", 12:7)  Paul says that these spiritual things are given for the "συμφέρον."  The word literally means "carry together" which came to mean "advantageous."  The gifts you have been given are literally for the "carrying together" of the whole!  The Holy Post podcast was recently reflecting on the Los Angeles wildfires and the way in which society trusts neither the government nor businesses to pick up the pieces after the disaster.  How might the church be called into such a moment but also such a cultural context to deliver the gifts of God for the whole?
• Gifts, in all cultures, are complex.
• The word in verse 5 for gifts is literally χάρισμα - literally "charisma."  When we think of charisma, we think of something that of benefit for the person who has it.  This is likely our mindset with gifts, namely, they are beneficial for us.  But as Paul points out a few verses later, the gifts we have been given are not simply for our own benefit, but the good of the whole.  This may not have been truly a radical thought for the ancient Greek mind -- what is likely pushing the boundaries for the ancient Greco-Roman thought patterns likely found in Corinth is that wealthy and powerful Christians owed this kind of exchange of gifts with the poorer members of the church, who were not in their household (or even tribe!).
• Gifts often come with an expectation of return behavior.  While this is true in the US - "there is no free lunch" it was especially true in the ancient world.  As scholar Tazuko Angela van Berkel writes,
•  Greek ethical thought is on the whole more preoccupied with reciprocity as a model for other-benefiting behaviour than altruism. “Balanced reciprocity” refers to exchanges that assume an equal or equivalent return within a finite, often specified, period of time. Such exchanges do not create long-term relationships, because “debts” are immediately cancelled out. Rather, they preserve or restore balance.  Oxford Classic Research Dictionary, accessed Jan 15, 2025. 
• Paul's insight may be that we have no responsibility for reciprocity with our gifts from God.  I don't think so.  I think it is rather that we cannot repay God for what God has given us, so we are called to share this heavenly gift with others, especially those within the congregation.  In the case of ancient Corinth, this would have pressed the followers of Christ to a very uncomfortable point because this congregation included neighbors from across the tracks.

To put it another way, Paul's conception of spiritual gifts (πνευματικος) serves a communitarian rather than individualist aim.  This rubbed Paul's people the wrong way.  How might Paul challenge us today?  My sense is that the Paul's challenge to share with others in the congregation is in itself a good thing, but for many of us, we exist in a more homogenous content than ancient Corinth.  Does this mean our spiritual gifts are for use outside of the congregation?  On the one hand yes, but Paul clearly grounds his thinking, not simply in altruism, but the building up of a community.