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.