Luke 24:13-35

This passage occurs in the RCL during Easter (Year A, B and if you like, C).  It also occurs in the Narrative Lectionary, the year of Luke (year 3).

Summary:
A very moving piece of Scripture.  You might argue it is the "ultimate" piece of Luke's Gospel, bringing together so many themes:  importance of hospitality, completion of OT salvation and vitality of worship to name a few.  

A reflection on this passage and Holy Communion:  The disciples recognize Jesus in the breaking of the bread and the ties to Holy Communion are obvious.  However, a few curiosities.  First, Jesus does not use the word Eucharist here, which he does at the last supper.  Furthermore, the resurrected Christ shows up to the disciples not in the breaking of the bread, but in the proclamation of the Word as they tell each other Jesus is risen! (Vs 36!) Finally, when Jesus first gives them the bread, it is not after the breaking but after the distribution that their eyes are opened.  They had to know that Jesus was for you in order to know Christ.  Ultimately though, this theological masterpiece cannot be used against communion, but I want to point out that for Luke, everything good and wonderful (including praise, the power of the Word and the importance of intimacy, even relationship with Christ and the community) is included!  To put it more potently  :  This passage is about way more than breaking bread.  Likewise, Holy Communion is about more than breaking bread, it is about praising God in Glory, proclaiming the death and resurrection of Jesus and finally, by the Holy Spirit, recognizing Christ did this for me and my brethren.

Key Themes:  

1)  Intimacy and fellowship

The story shows the main two ways in which humans are involved in intimate conversation:  taking a walk together and enjoying a meal together.  Here are some other hints about this 'togetherness'

συν (preposition meaning "with"; but it can also be combined with verbs to slightly change their meaning; three such verbs appear in 24:14,15)  By using these words Luke plays on the sounds the words make; he also subtly suggests those on the road were together.  In fact, even the word for converse (ομιλεω) has 'homo' as a root word, which means 'of one.'

ωμιλουν (form of ομιλεω - important to note there is a rough breathing accent here; 24:14)  This word is literally:  homoleoo, from which we get homiletic, as in sermon.  Ironically, this word often comes to mean a sage on stage, but the root of the word is conversation, in this case conversation on the road together!  How is your preaching like a conversation?  For me, my delivery has a few ways to engage the listeners, but the main way in which it is a conversation is the Bible studies that I do during the week surrounding the week's preaching text(s).

παροικιες (from "παροικεω" meaning "temporarily dwell", 24:18)  I love that Jesus is described as only temporarily living in Jerusalem.  There is such truth to this -- He was an outsider in the extreme! 

μενω ("abide," used twice in 24:29)  Although often associated with the Gospel of John, this word still carries import here.  The disciples invite Jesus to abide with them.  Not in their heart, but at their table!  Also the one who was an outsider becomes the ultimate insider!

ηθροισμενους (perfect passive form of "αθροιζω", meaning gather, 24:33)  This word for gather comes from noise.  Like when you gather people, you get noise.  Imagine a house full of people joyfully saying that Jesus was alive!

κατακλιθνηαι (from "κατακλινω", meaning "lie down", 24:30)  Jesus is lying down on their floor!

2)  Faith and Sight

ηλπιζομεν (imperfect form!, meaning hope, 24:21)  This word is not in the perfect (nor aorist) tense.  It is in the imperfect tense.  They are still hoping.  They have not lost hope.  They just cannot see!

εκρατουντο (imperfect for of κρατω, meaning "seize", 24:16)  Most English speakers should be familiar with this root - it comes into English as "democracy" - power of the people.  Luke does not clarify -- what is the power seizing them?

εγνωσθη ("know" aorist form of γινωσκω 24:35)  I point this verb out because Luke changes it from the earlier "recognize" (επιγινωσκω).  I cannot figure out why Luke draws this distinction, other than to say: If you know Jesus, you will recognize him; if you recognize him, you know.  To put it in familiar Lutheran terms:  To know Christ is to know his benefits.  When it comes to these words, I am not sure if I know the difference, even though I recognize it (haha).  

It is worth putting this word in play with two other words that Luke uses: 

ειδον (see, 24)  The early disciples did not see Jesus; more importantly, they did not recognize what this meant. You cannot see what you do not believe, even when it is right in front of your eyes.  Until we have internalized a new story, we will reject new data.  (See COVID reaction in America for this.  We cannot emphasize this enough in our post-consensus-truth society.  People like and agree with facts that coheres with their worldview).  I would argue that someone has to translate the Biblical story into our lives in a way that we can see something new.

εξηγουντο (imperfect form of εξηγεομαι, 24:35) This word comes into English as "exegesis"; it literally means "to lead out."  What I find interesting here is that Luke acknowledges that their telling of the story is also an interpretation.  There is no "neutral" story telling.  Story telling is an act of interpretation.

ανασταντες (raise up, 24:33).  Once they did recognize the risen Lord, they themselves "rose" up -- they experienced resurrection.  Even though at that point he was invisible!

κλασει ("breaking" dative of κλασις 24:35; in a verb form κλασας 24:30; also sounds like the name Κλεοπας)  It is in the breaking of the bread that the disciples recognize Jesus; worth pointing out, however, is that it is also in the proclamation of Jesus resurrection (vs 35-36) that Jesus shows up.  Luke does not neglect a theology of the Word!  It is also worth pointing out that the first time they recognize Jesus, they do so, not in the breaking of the break, but while the bread is being distributed.  Based on the verb tenses you get:  Taking the bread he blessed it.  After he broke it he was distributing it.  And their eyes began to be opened (or became opened).  The point here is that breaking the bread may not be the only "magic" moment when Jesus shows up.  In other words (I know I am pushing it here), it was only when they heard the for you that the recognized Jesus.  If you don't know Jesus is for you, you can't see him in the world!

συνζητεῖν ("discussing", 24:15)  The word literally means "seeking together."  It can mean discuss or even dispute.  I find this telling that the word for dispute in the NT means "seek together."  Not all disagreements are bad things!  People can disagree on the matter but agree on their aim.  Helpful in our current political climate and in our intimate relationships!

3.  Salvation - roots in the OT
λυτρουσθαι ("redeem," present infinitive form of λυτρομαι, 24:21)  This verb means redeem in a the "ransom" sense of the word.  The Bible uses this word to talk about people redeeming property with payment.  People can also make a redemption payment to God to avoid punishment for their sins (see Number 35:31).  In Exodus, in fact, the people must pay a ransom to God to avoid a plague (30:12).

A few other points:
- Redemption can avoid punishment but not ultimate death:  Psalm 49:8-9 For the ransom of life is costly, and can never suffice that one should live on forever and never see the grave.  (NRSV)  The idea of redemption into eternal life seems a human impossibility and a new testament novel development.

- God was not the only one from whom redemption could be sought.  For example, God redeems (same verb) the people from slavery in Egypt (2 Sam 7:23, Deut 13:5).  In this sense, God redeems from an agent hostile to God's will for the people.

- It is worth point out that Luke employs the idea in a different manner here than in Mark 10.  In Mark, Jesus is the redemption (the thing paid to do the redeeming, 10:45).  Based on the structure of this sentence in Luke, Jesus is the one doing the redeeming.  This small distinction raises great question for Christians:  Who was Jesus redeeming Israel from (Rome?); why was Jesus redeeming them?  What was the payment (his suffering?)?  Who did God possibly have to deal with?  But if you don't want to go there, keep it simple:  Jesus gave his life that you might be redeemed, namely, set free from sin and death.

- There is another complex way to think about redemption looking at the book of Numbers. I wrote about this word extensively in a post on Mark 10.  In that post, I delve into the truth that a transactional sense of Jesus' work on the cross has clear biblical roots...but is not the best way to understand the data. 

δοξαν ("glory" accusative of δοξη, 24:26)  This word has many layers; originally meaning "opinion" it can also mean "splendor."  In the Old Testament, the glory of God was revealed in God's presence and thus, the two became inter-connected.  So in the New Testament, borrowing from the OT, "glory" also means the amazing presence of God!  Luke uses this word at some key passages to point toward the glory related to the presence of God and his kingly splendor:  Glory of Christmas Angels (2:9/2:14); Devil's promise (4:6); Transfiguration (9:32); Palm Sunday (19:38); Second coming (9:26/21:27)\

καιομενη (present passive participle of καιω 24:32)  While God often makes things burn out of his anger, I think the best recollection for this verb is the burning bush -- it was not consumed, but the Word of God kindled it brightly!

Lastly...

προσεποιησατο ("pretend" aorist of προσποιεω, 24:28)  So, can Jesus pretend?  Yes!!

Grammar review:  Negative questions
Greek shows questions with a ";" mark.  Some sentences can be very tricky because we miss this!
Also, in Greek, a question can include a negative.  Depending on the wording, the question expects either a no or yes answer.  In English we have something similar, in that a question can expect a yes or no answer, but it is the word order, if not inflection, that reveals this information in English:
"You don't think that is a good idea, do you?" (Expects a no answer)
"Don't you want you some ice cream?"  (Expect a yes answer)
In Greek, the distinction is easier!  When they use "μη" they expect a no answer. When they use "ου" they expect yes.
So, for example, when Jesus asks the question, "Grapes are not gathered from thorns, are they?" the Greek uses a μη (7:16, technically μητι). 
Again, if it has a "ου" it expects a "yes."  The only challenging part is that ου can show up as ουκ when it appears before a verb; also ουχι is a more intense form, like "REALLY PEOPLE, the answer must be yes..."

In this 24:26, Jesus asks the question about the necessity of his suffering:
ουχι ταυτα εδει παθειν τον χριστον και εισελειν εις την δοξαν αυτου;
Because the sentence (really a question!) begins with ουχι it expects a "yes" answer:
"REALLY PEOPLE, wasn't it necessary for the Christ to suffer this and then enter into his glory?"

John 20:19-31

In the RCL, this passage appears on Easter II

Summary:  This is a rich enough story to preach on every year.  There are so many directions!  Obviously, there is a lot in this passage about the dynamics of doubt.  But I don't think one needs to take that angle!

Key Words:
λεγει ("speak", 20.19)  The verb here for "speak" is the present tense, which suggests repeated action: He continually was saying to them, "Peace be with you."

υμιν ("you all" in the dative, 20:19).  The Greek leaves out the word "is" in the sentence, simply declaring "Peace to you."  Hence, the Greek is a bit more ambiguous here as to whether Jesus is offering a blessing or making a statement: "Peace is with you" could work. All that the Greek has is "Peace to/for/with/by/in you."

Always worth addressing to an American audience:  This you is a plural you.  The peace is among, with and for the whole group, not just an individual.

It is also worth noting the power of the community in this passage:  They continue to believe for Thomas, even when he cannot believe himself.

θυρα ("gate", 20.19)  The word for "door" or "gate" here is θυρα; this word is used in other Gospels to talk about the entrance to Jesus tomb.  It can be hard to make cross-Gospel connections, so a bit simpler:  Jesus calls himself the θυρα, or the Gate in John's Gospel (10:1-9).  See also:

κεκλεισμενων ("locked", 20.26) The text literally reads: "The Jesus of locked doors/gates came stood into the middle of them." This is a very odd placement/case of the expression "locked doors/gates."  It may modify the circumstances under which Jesus came (ie, Jesus came in after the gates were locked), but it might also modify Jesus.  This is the more exciting possibility.  Again, option A, the standard translation:  "Jesus came while the doors were locked."  Option B, more exciting:  "Jesus of locked doors came." The former is the more likely translation, but John seems to suggest the latter through his narrative.  My point with the "locked gates" Jesus is that Jesus is very good at breaking down barriers that we establish.   

αποστελλω vs πιμπω ("send", 20.21) Jesus here will use different verbs for the father's sending and his sending of the disciples, αποστελλω vs πιμπω .  Don't read into this.  John just likes to use variety. See 8.29 and 17.18 for examples of Jesus using these verbs interchangeably.  The big deal is that Jesus sends the disciples.  Don't buy the idea that this is a core Johannine theme; this is a core New Testament and whole Bible theme!

ενεφυσησεν (aorist form of "breath-in", 20.22)  The verb "breath-in" is a rather rare verb in biblical Greek, appearing once in the NT and nine times in the OT Greek.  Significantly, in the OT it shows up in Genesis 2:7, when God breathes into the humans; in 1 Kings when Elijah revives a boy and also in Ezekiel 37, when God's Spirit breathes into the bones.  The disciples are coming alive! 

COVID-19 reflection.  It wasn't enough for Jesus to be raised from the dead.  It was also not enough for them to hear the news.  Jesus had to physically interact with them.  We are incarnate creatures.  Which means that the spiritual is also the physical.  The spirit itself is associated with breath, not internal mystical feelings.  We are inspirited creatures, something not opposed to incarnate creatures. 

αφεωνται & κεκρατηνται (perfect forms of αφηιμι & κρατω, meaning "forgive" and "hold", 20.23) The verb tenses of "forgiven" (αφεωνται) and "bound" (κεκρατηνται) are in the present for the disciple's actions, but in the perfect tense for the result -- the effect is lasting. Actually, the tense for forgive is in the aorist and the tense for bound is present.  This suggests that binding/retaining a sin takes energy -- we have to keep it up...I think this is true on an individual level, where retaining a sin takes energy as we hold a grudge. I think this also is true on a societal and church level, where calling something a sin and continuing to claim it as such takes energy too. 

τυπος ("mark", 20.25)  This word can mean "wound" or "mark" but clearly comes into English as another word:  "Type."  A τυπος originally meant a mark created by a blow or impression.  Eventually it came to mean a mold or form into which something could be made (you make such a form by impressing or blowing something!); then it came to mean 'example', often related to a set of teachings.  For example, Paul writes in Romans 6:17 (NIV)
"...you wholeheartedly obeyed the form of teaching to which you were entrusted."
Paul is offering in Romans that Christ's teachings made an impression and formed a mold.

So what is the mold and form τυπος of the Christian teachings?  Jesus offers us a brutal and powerful image of the form of Christian teaching:  Resurrected wounds from the cross!!  Death that leads into life through the Spirit!  This is the substance of the Christian proclamation.  To put it another way, sanctification comes about through healed wounds that allow us to point to God's faithfulness

ου μη ("no-no", 20.25) The ου μη that Thomas uses is a strong future denial meaning "ou meh," as in "will never."

οκτω ("eight", 20.26) The number eight here is a reminder that Christians gather on the 8th day, the day after the (Jewish) Sabbath, the day of resurrection.  Baptismal fonts have eight sides...

απιστος ("unfaithful", 20.27)  Thomas never "doubts" as a verb. The word doubt is not used, but rather, unfaithful! Jesus says literally, "Do not be unfaithful but faithful."  Side note:  I've often wondered if Thomas struggled to believe the resurrection more emotionally than intellectually because he knew exactly what it meant if Jesus had been raised -- they would all have their lives totally changed...exactly what happened to Thomas, even traveling to India to proclaim Jesus is Risen!

To be more clear:  In English "believe" is often about intellectual assent; I believe in aliens means I think it is highly probably they exist.  I believe in God, in the Hebrew, Greek and Latin languages means I TRUST in God.  (Creed comes into English in credit, credibility, etc).  The question is ultimately whether Thomas believes that the resurrection happened, but whether he trusts Jesus fully as his Lord.

Matthew 28:1-10 (Easter)

Here are links for Greek commentary on all four Resurrection Gospel accounts.
Matthew 28:1-10
Mark 16:1-8
Luke 24:1-12
John 20:1-18

Summary:  "With fear and great joy..."  The more I read Matthew's Gospel, the more I realize it drips with strong emotion.  Furthermore, the emotions have no resolved themselves, but there is uncertainty, hope, fear, and confidence all at the same time.  Beyond simply these emotional contrasts, what strikes me about Matthew's account of the resurrection is still how chaotic is seems.  I have always pictured Mark as the chaotic writer, but Matthew's account seems very unsettled.  It does not even seem to calm down once Jesus shows up!

Key Words:
ταφος ("grave," 28.1):  The translators get this word right.  I point it out because I find a pastoral nugget in this: Amid the midst of grief and sorrow, the women want to look at the grave.  In our culture, we are often taught, especially as Christians, to avoid the grave, to avoid reflecting on grief.  We are taught to live in joy of resurrection.  This is true, but I sense that in order to experience the power of resurrection, we must also go to the grave and be confronted by the power of death.  Furthermore, I think our encounter with the news of the resurrection, even of our loved ones, produces a mixture of fear and joy, echoing the emotions of the first disciples.

ἐκάθητο ("sat", 28:2)  The angel sat on the tomb.  What a sign of disrespect!  He has no fear at all anymore, no respect for death.

σεισμος ("earthquake," 28.2):  We've had this idea before in Matthew...during Palm Sunday the whole city shook with the cheers of the people!  Also, after the crucifixion, an earthquake caused the centurion to confess his faith.  Interestingly, σεισμος can also mean storm.  Jesus slept in the boat during the storm in Matthew 8:24; he emerges from the hull to calm the storm and disciples.  Likewise, Jesus will emerge from the tomb to calm this σεισμος, including the disciples.  Perhaps in both stories the disciples remain of little faith...

See also εσεισθησαν ("shake," aorist passive of σειω, 28.4).  In this case, the guards were shaken.  The resurrection will shake everyone and admittedly cause fear.  The world has been turned upside down!

φοβου ("fear," 28.4 as a verb in 28.5):  While Matthew's portrayal of the resurrection is perhaps not as stark as Mark's, Matthew still has fear!  Worth noting is that the imperative verb (do not be afraid) is in the present tense:  "Stop being afraid and keep not being afraid."  The resurrection means we have nothing to fear, truly, nothing to fear.

φοβεισθε ("fear", as a verb, 28:5)  The verb here is the plural, something we do not observe in English. These are words to the community of faith, not just the individual.  They are also present tense, suggesting the disciples were afraid and that they are no longer to be afraid.

I believe that this command of "Do not be afraid" should not be understood as "Do not grieve."  We do not need to avoid the tomb; we do not need to be afraid of death or even grief.  We can "go there" and mourn and even mourn with others.  The power of the resurrection is revealed as we let our hearts experience the sadness of our goodbyes.  Only one who knows they will say hello again can give a proper good-bye and miss a person!
 

εσταυρωμενον ("crucify," passive perfect participle of σταυροω, 28.5):  The perfect tense in Greek implies that the action still results in a current state.  Jesus has been and still is in the state of crucifixion:  Resurrection did not negate crucifixion.  Jesus was and is eternally crucified!

ειπεν ("said" from λεγω, 28:6)  I would argue here that you could translate this verb as promise.  Why?  Well, for starters, we have a language problem.  Hebrew doesn't distinguish between "say" and "promise."  God and humans have the same verb for speech, and so the English authors translate - from Hebrew - God's speech as "promise" because what God says God will do, God does.  Admittedly, Greek does distinguish between the words.  BUT:  The authors of the Gospels never use the verb promise to describe Jesus' words, except the explicit promise of the Holy Spirit at the end of Luke's Gospel.  Functionally, when they writes Jesus "says" this means "promise" because what he says will happen.  So, I think you can go by the Old Testament/Hebrew rule:  Everyone speaks, but when Jesus speaks, you can translate it as promise...

It is also worth noting that the angel emphasizes that Jesus is risen, "just as he said."  The angel is challenging them to have faith, not just in the resurrection but in evidence of God's faithfulness.  Even the story that should be about all the proof in the world is still about trusting a word, the word of Jesus, the word of the angels and finally the word of the women.

αστραπη ("lightning," 28.3):  This word would be uninteresting to me except that it also appears in 24.27, "For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man."  Jesus also predicts earthquakes in the second coming (σεισμος in 24.7).  While Jesus has not returned a second time, lightning and earthquakes suggest a dawning of a new age in the resurrection.  As Jesus said,
"Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom."  (16.28)"
The Son of Man has come in his Kingdom.

υπηντησαν ("meet," aorist of υπανταω, 28:9)  This word can mean meet, but it is also used in Matthew 8:28 (also in Acts 16:16) to mean confront or oppose.  This is an interesting idea of Jesus confronting them here!  It is also interesting that Jesus does better than his promise; he meets them long before Galilee!

χαιρετε ("rejoice," 28:9)  It means rejoice -- but it can be used as a greeting.  A few things to note.  First, in the LXX or New Testament, whenever it is used in the plural, it is a command, "Rejoice" and not a greeting.  Thus, I offer in Matthew 28, Jesus is actually commanding them "Rejoice!"  He is meeting women at the crossroads of fear and joy - he commands them to rejoice.  And what do they do?  They fall down and worship!  If you think this is too much of a stretch, you can note the profound difference in the scenes of greeting in the last chapters of Matthew's Gospel:
Matthew 26:49  Judas says, "Greetings (χαιρε), Rabbi."
Matthew 27:29  The solider mock him saying, "Hail (χαιρε), King of the Jews."

εκρατησαν ("seize", from κρατω, 28:9)  This word actually comes into English in Demo-cracy.  The people (demo) seize/hold (krato) the power!  What is worth noting here is that there are only two times people seize Jesus:  soldiers to arrest him and now women to worship him.  There is something gripping -- literally -- about this scene.  They are suffering trauma and now comes along Jesus.  They hold him because they don't want to let him go.  (In 2020, I remember what it felt like to hold loved ones after we couldn't for so long!)

Grammar and translation:
There are two things you shouldn't waste time tying to learn in a dead language:  numbers and dates/times.  Why?  Because translators don't get these wrong!  For example, in 28:1 you have the phrase: εις μιαν σαββατων.  The literally means "the first of the sabbath."  Which means, as it turns out, on the first day after the sabbath (akin to Monday being the first day of the week).  It doesn't mean "the first thing on the Sabbath!)  Similarly, I would want to translate, οψε δε σαββατων as in "late on the Sabbath" but it really means, in this case, "after the Sabbath was over."  When it comes to time/dates, just trust the people that spend their lives translating.  There is nothing theological at stake; they just spent time learning the ancient idioms!

John 20:1-18 (Easter)

Here are links for Greek commentary on all four Gospel
Matthew 28:1-10
Mark 16:1-8
Luke 24:1-12
John 20:1-18

Summary:  The big story in John is that Mary needs to hear Jesus call her by name.  At that point, she recognizes Jesus.  In our grief and sorrow, we can over look Jesus and his resurrection until we hear Jesus call us by name, which he does in our Baptisms.  But if you already preached THE John sermon, here are some other ideas.

Key words:
μνημειον ("tomb", 20:1)  This word comes from the Greek for memory (like English "mneumonic" is something that helps you remember).  The complaint almost reads, "They have taken Jesus out of my memory!"  There is something to play with here, about memory and loved ones.  Jesus isn't just a memory; your loved ones aren't just a memory.  Jesus is alive!

οιδαμεν ("know" from ειδω, 20:2, 9 and 13).  This word comes from ειδω, which means to see.  In the perfect sense (I have seen), it means I know.  The point here is that John is subtly combining the ideas of knowing and seeing; and there is a lot more of seeing going on than first anticipated.  Also, this verb is in the plural, suggesting that Mary is not alone (hence synchronizing with the synoptics).

εθηκαν ("place", from τιθημι, 20:2) This verb is all over John's Gospel, most importantly in chapter 10, when Jesus discusses himself as the Good Shepherd who will lay down his life.  No one lays down Jesus; only Jesus himself does this.  Jesus also praises one who lays down his life (John 15:13) and asks if the disciples will lay down their life (13:37)

οθονια ("fine linen", 20:5, 6 and 7)  I never realized it was high quality linen they put around Jesus!  Interestingly, this can refer in ancient Greek to a sail.  Okay.  Back to reality.  The point is that Jesus had the finest stuff that he even took time to roll up!

αυτους ("themselves", 20:10)  This word here is translated as "home."  But the Greek doesn't say home.  It literally reads, "They went back to themselves."  I think one can picture them simply going off to ponder what had happened rather than simply going back to life as it were.  The resurrection was not expected -- it was the entirely surprising event.
 
ο κηπουρος ("gardener", 20:15)  The big deal here is that Jesus is THE gardener.  Where is Jesus after the resurrection.  GARDENING!  Also worth noting is that like in the OT, when angels speak the Word of the Lord, the Lord shows up.

Grammar note:
20:9  Infinitive phrases:  subject takes accusative
Just a quick reminder that in infinitive phrases, the subject is found in the accusative case.  Hence "it was necessary for Jesus to rise from the dead" and not "it was necessary for him to raise Jesus from the dead."

Philippians 2:5-11

This passage occurs Lectionary on Palm Sunday.   It also occurs in the Narrative Lectionary.  

For a look at the entire verse Philippians 2:1-13, check out this blog post.

Summary: Although this particular "pericope" misses 2:1-4 and then 12-13, it is so powerful that it can stand alone!  The Greek words are very rich, giving translators a tricky time.  Often they translate the verbs as nouns and vice versa!  The heart of the passage isn't about translation; instead it is about transformation, transformation of this world in Jesus Christ!

Key words
φρονειτε (φρονεω, meaning 'think', 2:5 also in 2:2)  This means think, regard, have a mind.  The obvious is clear:  Paul is commending us to put the interests of others above ourselves, as Christ Jesus did.  But a study of this verb reveals something a bit stronger.

Look at how this verb appears elsewhere in Philippians

• 1:7  It is right for me to think this way about all of you, because you hold me in your heart,
• 2:2  make my joy complete: be of the same mind, having the same love, being in full accord and of one mind.
• 3:15  Let those of us then who are mature be of the same mind; and if you think differently about anything, this too God will reveal to you.
• 3:19  Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things.
• 4:2   I urge Euodia and I urge Syntyche to be of the same mind in the Lord.

What is interesting is that Paul presents two alternatives:
a)  Thinking about yourself first
b)  Thinking with Christ AND with your brothers and sisters 

Paul does not suggest there is such a thing as
c) thinking for yourself and Jesus yet not being with your brothers and sisters.

Paul, who often gets blamed for hyper individualistic American religion, is suggesting that the way in which we think like Christ is to submit to the group.  This is a hard teaching for this American Christian!

A few other notes on this verb:
- Paul's inclusion of the Christ hymn (6-11) is built on the preceding verses, especially 3-4.
- Paul does not directly say, think as Christ thought.  What he literally says is this:  "This whole business of putting others first, you all think like this among yourselves, this way that is in Christ."  In other words, he is not saying that loving the neighbor was something that Jesus thought about, but rather he is saying that the loving neighbors within a community is something internal, intrinsic to Jesus.

αρπαγμον (the α has a rough breathing, so it is pronounced 'harpagmon", meaning 'plunder', 2:6).  The standard translation here is to make "grasp" a verb. The underlying Greek word here is "harpagmon," which means booty, plunder, something to be seized (even violently, through robbing, etc). So the more natural translation is probably, "Jesus did not consider plunder to be commensurate with God."  I know that David Fredrickson of Luther Seminary definitely emphasized this!  The basic idea is that gods in the Greco-Roman world would have used their power to abuse, rape and plunder.  But Jesus did not.  This seems like a better translation in regards to the historical-cultural situation.

μορφη (morphe, meaning 'shape' or 'form', 2:6)  Jesus is said to be in the "morphe" of a God. Morph means form. The idea of form is important -- Greek gods, as any museum will show you, had beautiful forms, not those of slaves! Click here for more

I also unpack the significance of the word for the whole of Paul's letter here: Philippians 2:1-13.  Essentially Paul uses three separate words to describe the likeness of Jesus to God and humanity; μορφη (morphe); σχημα (like schematics); and homoioma (kind of sort of like homonym, but closer!) The most significant, I would argue is μορφη because Paul will use this word later in Philippians to talk about how we will inherit the shape of Christ (symmorphos, 3:21).

κενω ('empty', 2:7).  This is a strong verb.  The power of this verb cannot be lost! Jesus emptied -- became nothing!  The adjective form of this verb can mean "empty handed" or "without a gifts." Interestingly, Paul warns us against empty-glory (κενοδοξίαν, 2:3), but says that Jesus emptied himself (κενω) and will ultimately receive full glory δόξαν.

(Grammar Note: Paul uses a participle in an easy way to translate here-- He emptied himself, taking (participle) the form of a slave. Participles, especially in narrative, often flow much more naturally than we assume!

υπηκοος (hypokoos, meaning 'obey', 2:8)  The word obedient is found here. In Greek, the word is related to listen (ακουω).  Obey is "hypo-akou-oo" literally "under listening."  To put oneself under what one hears!

κυριος Ιησους Χριστος (Jesus Christ is Lord", 2:11)  The phrase to confess and profess loyalty to the Emperor was "κυριος καισαρος." (Caesar is Lord).  Christians early on made great sacrifices because they replaced Caesar with Christ.

Structural note:  I believe the Greek is structured much like a Psalm.  Some suggest this was actually a sung or spoken part of Christian liturgy, that Paul is not making it up, but quoting a song they would know.  

I believe it presents rhymes like in Hebrew, where you have pairs of connected images rather than pairs of similar sounding words.  For example:
He makes me lie down in green pastures, he leads me besides still waters.
Same meaning, different images

In this passage, almost everything that is phrased, is paired:
He humbled himself; obedient unto death
Every knee shall bend...; every tongue confess

Matthew 21:1-11

This passage occurs for Palm Sunday, year A, most recently March 29, 2026.
 
Summary:  When I first wrote this blog post, there had been a large earthquake in Japan; hence the word "εσεισθη" (shook, akin to seismic) caught my attention.  The events of Holy Week shake the city.  They still shake our world today, perhaps even causing a fair amount of disruption, if not sadly violence, in our world.  Call it good, call it bad, but the events of Holy Week make every person ask the haunting question:  "Who is this man?"

Key Words:
απεστειλεν ("sent" in 21:1 and 3; aorist form of αποστελλω)  This is a well known verb to Greek students.  I find the particular use interesting -- Jesus sends the disciples to get a donkey.  A reminder that often times, our "missional" or "apostolic" calling can be very mundane, but serve a tremendously amazing purpose.

συνεταξεν ("commanded" in 21:6; aorist form of συντασσω)  Ah, the "syntax" of discipleship.  This would mean obedience to particular commands.  Okay, its Holy Week.  I am not going on a diatribe, but it is worth noting, especially for us Lutherans, that the disciples display here the syntax of discipleship:  hearing specific tasks and doing them.  Or to put it another way, the proper syntax of discipleship is "hearing, being sent and then obeying..."

οχλος vs πολις ("crowd" in 21:8 and 11 and "city" in 21:10).  The events of Holy Week force each of us, whether disciple, distant follower or outsider, to confront the question facing the whole city:  "Who is this?"  Also, the same crowds that cheer him now will vote for his death...

ὠσαννα ("Hosanna" in 21:9).  Here is the "NET" commentary:  Hosanna, literally in Hebrew, "O Lord, save" in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of "Hail to the king," although both the underlying Aramaic and Hebrew expressions meant "O Lord, save us." In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

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

Grammar/translation:
Often times participles are stacked near other participles and verbs, which can make them seem more difficult to translate.  Here are two examples: 
21:1  λυσαντες αγαγετε μοι
The verbs (and pronoun!) should be fairly familiar:  "loose/free", "lead", "me"
Let's translate this rather methodically.  First, let's do the non-participle parts:
"[participle] lead to me"
Now, let's go back and add in the participle, in this case, some form of "free."  The first thing to do is NOT worry about person, gender or any of that, but simply stick the verb in with an "ing"
"Freeing, lead to me"
Okay, now we need to check out the tense and voice.  In this case it is active voice, so we don't have to fix anything.  Tense wise, it is aorist.  An aorist participle occurs before the other verb.  So, we get:
"Freed, lead to me"
Yuck.  Let's put this back in the "under the circumstances" machine:
Under the circumstances of having freed, lead to me."
What makes this hard is that you don't have an object.  Let's add one in for clarity:
"UtC of having freed the donkey, lead it to me."
Now we simplify:
"After you freed/untied the donkey, lead it to me."
Next one is 21:9
ευλογημενος Ὁ ερχομενος εν ονοματι κυριου
Again, translate what you know here:
"[participle] the [participle] in the name of the Lord.
[Technical point:  In Hebrew, you don't have articles in expressions like "name of the Lord"  It is just assumed that it is all definitive:  "the Name of the Lord."  The Greek translators just left them out but we ain't talking about any Lord, here, but YHWH!  Which leads always to the question of, how do you translate this name?  Simply LORD using all caps??]
In this case, the second participle: ερχομενος is a lot easier.  It is a substantive:  You simply put in the "The one(s) that/which do X" formula.  You get:  "The one who comes"  What makes this a little tricky is the "μεν" in the middle of the participle which might make you think this is passive, but no, this is simply a deponent verb! 
But the first one...ευλογημενος...tricky.
Stick in the word+ing
"blessing the one who comes in the name of the Lord."
Now we check tense and voice.  Voice is passive, so we have to reverse the language:  "Blessed be" or "blessed is."  The tense is perfect which means the action, having occurred in the past, still has an implication for today.
"Blessed and still is blessed the one who comes in the name of the Lord."

John 11:1-45

This passage is found in the Revised Common Lectionary for Lent, Year A and All Saint's Day, Year B  (Most recently for March 22, 2026); The All Saints reading is shorter, verses John 11:32-44.
  
Summary:  This emotional passage does not need to deep exegesis to understand.  But as always, the Greek amplifies the emotions, especially of Mary.  Furthermore, the Greek offers some poignant connections to other parts of John's Gospel.

Key words:

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

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

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

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

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

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

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

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

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

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

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

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

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

John 9:1-41

This passage occurs in the RCL during Lent (year A), most recently March 15, 2026. This passage also occurs in the Narrative Lectionary for Transfiguration Sunday.

Summary:  Jesus' claim to be the light of the world doesn't simply put him above it all.  Rather it puts him in the midst of it all, even amid people's problems and divisions.

Some key words:

ημαρτεν (aorist form of αμαρτανω, meaning "sin", 9:2 and 9:3)  A few comments here
- The Pharisees want to ascribe sin as the cause for problems in this man's life.  Jesus says that this problem is really an opportunity for God's glory.  There is always a tendency in us to ascribe God's judgement to a situation rather than see things as an opportunity for transformation and God's goodness.
- Afterwards the Pharisee's obsession with sin and the law means they cannot see God's goodness at work.  Even after the healing, they shun the man.  This is a passage that personally challenges me.  I can easily find fault in situations rather the see God's goodness.

του πεμψαντος (from πεμπω, "to send"; substantive participle here meaning "the one who sent", 9:4)  The idea of "sending" is crucial in all of the Gospels, but especially in John.  After the resurrection, Jesus is the one who sends (πεμπω) the disciples as the Father has sent him (20:21).  Jesus also promises that he will send the Spirit (15:26; although in 14:26, it is the Father who will send).  That this is not random is reinforced by the use of the word:

Σιλωαμ/απεσταλμενος (Siloam and apostalmenos, Hebrew and Greek for "sent", 9:7)  The pool's name is "sent"; John makes sure we catch this by adding the translation.  The Father has sent Jesus who sends the man to the pool called "sent" to be healed.  A couple of thoughts
- Baptism is a pool called sent for all of us!
- The Christian life is one of being sent in Christ's name to announce (and deliver) God's healing.
- In order to be healed we must be sent, which includes taking a risk at the obedience of God.

επτυσεν /πτυσματος ( "spit" (aorist form) and "saliva", 9:6)  In order for Jesus to give man sight -- to be the light of the world -- he must spit.  John uses the word as a noun and verb to make sure we picked this up.

οφθαλμος ("eye", 9:6)  This word appears 10 times in these verses.  I especially like the phrase "open my/your eye."  I can't help but think that John wants to draw attention to the physicality of everything.  Jesus is literally touching this man's eyes!

νιψαι ("wash", from νιπτω, 9:7)  This word comes back into John's Gospel at another interesting juncture:  When Jesus washes their feet!  Again a reminder that being the light of the world, washing people, is a very humble and earthly task.

Εγω ειμι ("I am" but "It's me!", 9:9)  The man emphatically says "I am" when people begin to question whether he was the former blind beggar.  This is a reminder that in Greek, one uses the pronoun with conjugated verb for emphasis, because the conjugated verb already contains the subject.  In this case though, I cannot help but wonder if there isn't something more playfully subtle going on here, whereby the healed man is now carrying Jesus inside of him -- that Jesus is speaking through the man to say "I am he."  It is a stretch, but the artistry of John is so good, I can't help but wonder about such things. 

τον ποτε τυφλον (literally the formerly blind one (in accusative case), 9:13)  It is interesting how the man is not called "the one who now sees" but the "one formerly blind."  He continues to be identified by his disability rather than his capacity.

αποσυνάγωγος (literally apo-synagogos, meaning "banish from synagogues", 9:22)  This word appears three times in the Gospel of John (12:42, 16:2)  John is the only biblical writer to use the word.  It is hard not to imagine that this was becoming an issue for people as John's Gospel was being written -- that claiming Christ was getting people kicked out of their religious communities.  It is a reminder that claiming Christ has a cost.

ευρων (from ευρισκω, "find", 9:35)  In the very next story, Jesus talks about how he is the good shepherd.  Well, in the Gospel of Luke we hear about a shepherd that finds lost sheep.  Here Jesus is finding lost sheep.

φος ("light", 9:5)  One can go many directions with light.  It is interesting to see where the word light appears in John's Gospel.  Almost all the time there is a contrast of living in the dark vs living in the light.  The Jesus of John's Gospel is a prophet in many ways, who speaks out against the church and culture of his day; he is not afraid to tell the leaders of his culture they are in the dark. 

Here are the light passages in John that reference light vs dark

John 1:5: The light shines in the darkness, and the darkness did not overcome it
John 3:19:  This is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.
John 8  Jesus says he is the light of the world, but immediate the pharisees protest against this
John 11:9-10  But those who walk at night stumble, because the light is not in them.

John 12:35-37 Jesus said to them, "The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going.  While you have the light, believe in the light, so that you may become children of light." After Jesus had said this, he departed and hid from them.  Although he had performed so many signs in their presence, they did not believe in him.

John 12:46
I have come as light into the world, so that everyone who believes in me should not remain in the darkness.

Does this produce an unfair (and unhelpful in our current environment) dichotomy of who is in the light and who is in the dark?  The propositions suggest a light/dark universe.  But the narrative suggests that walking in the light is a process in which even the faithful stumble. The man encounters Jesus, is sent to a pool, endures lots of people misunderstanding him, harassment of his family and finally meeting Jesus again in the temple.

John 4:1-42 (woman at well)

This passage occurs in the Revised Common Lectionary, Year A, Lenten Cycle (most recently March 2026); in the narrative Lectionary, Year 4, Lenten Cycle.
 
Summary:  Chapter 3 and 4 couldn't be more opposite:  man vs woman; Pharisee Jew vs sinful non-Jew (a dig at the Samaritan people, Jews intermixed with five other tribes); night vs day.  There is fertile ground here for many sermons.  What struck me this time was the continuity in both chapters regarding the notion of salvation, and life -- it is found in Christ; it begins now here on earth. 

A question this text leaves me pondering:  How does Jesus convert her?  He says to her brutal truth:  her religion isn't complete and she is a sinner.  What converts her?  What converts all of them?  Simply his word of promise?  Actually, he is only proclaimed as savior after he stays with her.  I suggest it is also his vulnerability, his admission that she can help him and finally, his willingness to be with her and with them.  To evangelize entails meeting people where they are, but also staying where they are until they are ready to move ahead.  This passage demonstrates a profound truth about cross-cultural evangelism and listening -- it begins with acknowledging the gifts of the other, not rebuking their sin.

Low hanging fruit:
ωρα εκτη (sixth hour, 4:6)  This means noon.  Don't miss the obvious symbolism.  Nicodemus comes at night (chapter 3); the woman comes in the day (chapter 4).

γυνη Σαμαριας (Samaritan women, 4:7)  Again, don't miss the obvious symbolism.  Samaritan woman means total outsider; someone powerless in the whole system.  Obvious symbolism again:  Nicodemus gets a name; this woman doesn't.

Δός, from δίδωμι (give!, 4:7)  Jesus today asks -- commands -- the woman to give her water.  In an age of deep tribalism, when we assume the stranger has nothing to offer, Jesus comes along and acknowledges that the other, the stranger, the foreigner, the non-Jew, has something to offer him.  This is a profound orientation for mission!

Slightly more interesting:
αἰώνιον ("eternally," 4:14)  This really struck me.  The word for forever or everlasting in Greek means "of the eons."  When we hear "forever" we assume this means "life after death," but nothing grammatically or even theologically in John's Gospel, certainly in this chapter, suggests this.  This word definitely has the sense of that which has no end, but it also has a sense of that which has no beginning.  This is a continuing theme in John's Gospel:  life in Christ begins now and continues even through death.  Or another way of reading it more literally -- another era, another time has begun when we are in relationship with Christ.

ου μη (no, no - meaning never 4:14)  These two negative words together produce an emphatic "No!"  What I am curious about though is the fact that even after I've met Jesus I have encountered periods of profound "dryness" spiritually.  Times in my life in which my prayers are the prayers of lament in the Psalms.  I struggle with the idea that either a) I will not be spiritually thirty again or b) that I have some wellspring in me that will always nourish me.  I struggle with this.  Two thoughts

• Jesus is the one that gives the water, not our own efforts.
• We still need water, we just have our own pool to drink from, that Jesus has given us.

σωτερια ("salvation" in the sense of saving, preserving, delivering, 4:22; σωτηρ 4:42)  Christians again assume that salvation means heaven, specifically life after death.  The word in Greek means saving, simply delivering, including if not primarily a very earthly sense.  John's Gospel includes resurrection and this is ultimate salvation, but Jesus' ministry includes bodily life on earth.

μενω ("abide" 4:40) This is theme word in John's Gospel.  For some, it was enough to hear Jesus, or even just hear the woman's testimony.  But for many, the trust/belief only started after he abided with them.  This is a reminder that to me that the promise is truly incarnational.  In order for us to do better evangelism, we have to meet and STAY with people where they are.

κοσμος ("world" 4:42) A reminder that even though salvation comes FROM the Jews it is FOR the world...see last week's post -- http://lectionarygreek.blogspot.com/2014/01/john-31-21-nicodemeus.html  The world doesn't love God!

κεκοπιακως ("labored", 4:6 and 4:38) John describes Jesus as having labored.  First, this is interesting because it reminds us that Jesus was a human who worked and got physically tired!  Second, Jesus tells the disciples that they will harvest where others have labored (same word!).  Perhaps Jesus acknowledges here that others have gone before him in their prophetic ministry?  This passage should cause us to be more humble when people we know do convert -- we are reaping where others labored.  Also, it should comfort us when people do not convert -- we are laboring where others will reap.

Quick Link

 Sorry to put this in the blog, long story, but I need this link here for the next 5 hours:

https://drive.google.com/file/d/15YUJDBzf5pG3wEZNPLh97mFdZMuEBU-b/view?usp=drive_link

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 means to make right, with a heavy sense of bringing into right relationship.  In fact, the Greek word διακιοω may fairly be translated into English as "righteousness" or "justification."

This idea that God granted us righteousness through Jesus, was the central focus for Luther.  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 braggarts, 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, aorist participle, "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 though 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.  Perhaps this omission of God from wrath is the ultimate reminder of the hiddenness of God.  We can avoid saying it -- and perhaps we must avoid preaching it? -- but it is always there.

κατηλλαγημεν (aorist form of "reconciliation"; 5.10) Reconciliation (katallass-oo) is a beautiful thing!  When I first wrote this blog post almost 20 years ago, I wrote "reconciliation, the favorite metaphor of liberals."  I think what I was getting at is that reconciliation can be described in terms of a movement of God's love that doesn't require the death of Jesus or the death of the sinner.  Worth pointing out: Reconciliation required Jesus’ death.  

That said, reconciliation is clearly more of a relational 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 occurred in the past.  In geometric 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."  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 perfect 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 on the cross.

John 3:1-21; Nicodemeus

This passage occurs in both the Narrative and Revised Common Lectionaries.  The Revised Common Lectionary breaks it up into two separate passages; the narrative leaves it as one.

Summary:  I don't know if one truly can summarize John 3.  One could describe it as THE chapter of Scripture.  The Greek shows a number of interesting wrinkles in the text, each of which can help get at the core message about the work of God, Father, Son and Holy Spirit, in saving the world.  Perhaps one little tidbit: eternal life doesn't begin after death in the Gospel of John.

Νικόδημος ("Nicodemus" vs 1):  It is worth noting that Nicodemus gets a name; the woman at the well in chapter 4 will not.  Nicodemus, like the woman at the well, misunderstands Jesus.  His story should end in chapter 3, but it does not.  It keeps going.  Because God is author of our story, our own failures do not end the narrative.  In chapter 7 Nicodemus will defend Jesus; at the end of the Gospel he will help bury Jesus (19).  Jesus invites people to come and see.  For Nicodemus, this invitation changed his life, as he came and saw, and was drawn in. 

Little side note:  Nicodemus' general confusion is emphasized in the Greek that he repeatedly says "How can it be that..."  (The tense of λεγω in 3:4 is present tense).

νυκτος (νυξ, "night", vs 2)  The fact that he visits at night might have many meanings.  It might mean that he is worried about shaming himself by association with Jesus.  It might also suggest he is still 'in the dark'.  Finally though it might suggest that he does not want a confrontation.  He is not seeking to embarrass Jesus but wants to meet with him alone.

ο διδασκαλος ("the teacher", vs 2)  Nicodemus calls Jesus "a" teacher; Jesus calls Nicodemus "THE teacher."  Obviously Jesus is catching Nicodemus in his words!

βασιλεια του θεου ("Kingdom of God", vs 3).  It is interesting that Nicodemus didn't ask about the Kingdom.  Jesus seems to give a strange reply.  One might argue that Jesus is simply pushing his own agenda.  However...Jesus never will use the phrase Kingdom of God in the Gospel of John outside of this conversation.  He somehow is addressing a concern specifically for Nicodemus.  I wonder if one could make the argument that Jesus whose listening is so powerful that he can force us not only to listen to him, but somehow to listen to ourselves.  Why did Nicodemus come to Jesus?  Because he wanted to enter into the Kingdom of God.  Nicodemus must realize that this is both a gift but also comes with a profound transformation of Nicodemus' life, one akin to a new birth. 

ανωθεν ("again" or "above" vs 3)  I would argue that 'above' is a better translation here. Not simply because of the context (Jesus says you don't have to come out of the womb, but must be born of the water and Spirit), but because above includes again.  If you are born from above, this is the second birth anyway!  We must be born again, but this birth isn't through human agency, but God alone.

πνευμα (literally, "pneuma"; meaning "spirit" vs 5, 6 and 8)  The word Spirit is related to breath, but also blow and wind.  So the verse that reads "The wind blows where it will" could and arguably should be translated "the Spirit blows where it will."  In fact, one could read it as "The spirit spirits where it will."

πιστευω ("believe" vs 15 and 16, etc).  Believe is only a verb in the Gospel of John.  It means trust; it is an action not a thing.  It is also in the present and active tense:  the one is who is trusting...

εχη ("have" vs 16)  The word here is in the present tense.  ETERNAL LIFE begins NOW.  It is not a future reality, but a present one found in Christ!  Whoever is trusting in God has life which continues into eternity.

κοσμος ("world" vs 16).  Throughout the Gospel of John, the world doesn't like God.  It doesn't understand God (1:10); it doesn't give like God (14:27) ; in fact, it hates God (7:7).  This is the world God loves!

Also important to recognize that the WORLD is the object of salvation.  The individuals receive eternal life, but the scope of salvation is broader than simply humans.

John 3:16

This passage occurs in the RCL Lent Season, Year A and B, most recently March of 2026 and also on Holy Cross day.  It also occurs in the Narrative Lectionary Year 4 Epiphany cycle.
 
Summary:  We've heard John 3:16 a million times before.  For this week, I broke it down, word by word.  Awful for a sermon, yes, but a closer look reveals how this really is the Gospel in a nutshell.  Fun Greek fact:  The phrase eternal life is literally "eons of a zoo."  God's eternal party is a zoo!  Helpful Greek fact:  This eternal zoo is not a future reality, but a present one, available here and now.

John 3:16.  Broken down.

ουτως γαρ ηγαπησεν ο θεος τον κοσμον, ωστε τον υιον τον μονογενη εδωκεν, ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον

ουτως γαρ:  Two interjections, combining to mean:  "For in this manner"  Don't spend too much time here, we have bigger fish to fry.

ηγαπησεν (αγαπη):  This word supposedly means divine, only from God love.  In this particular sentence that's what it means: divine, pure, gracious, awesome, life changing love.  Interestingly, later in this section people will love (αγαπη) the darkness more than the light.  First, this shows that agape is not simply a divine thing.  Second, it reminds us how absurd (and misdirected) some of our love really is.

ο θεος:  God (think theos as in theology)

τον κοσμον:  The world.  This word in English is cosmos, like universe or cosmopolitan or cosmetic.  The point is that in the Gospel of John the world does not love God (John 7:7; 15:18,19; 17:14).  God's love comes over and against the world that does not like God

ωστε:  that.  Conjunction.  Don't worry.

τον υιον τον μονογενη:  only begotten son.  Nice like adjectival participle here.  The son, the only begotten.  If you break the Greek down you get :  mono-gene.  The only one who has the Father's genes are the son.  In this case, Christ is the only one who really is of the Father, who has his dna to love a world that doesn't love him back.

εδωκεν:  Gave.  Jesus Christ is the gift.

ινα:  In order.  God's giving of his son had a purpose

πας ο πιστευων:  Substantive participle:  All who believe.  Because it is present tense we should make it:  All who are constantly believing.  Remember, in John's Gospel, believe is a verb; faith is a not a thing, it is an action.  Faith is not the evaluation of whether a statement is likely true over and against a certain degree of uncertainty, but a constant trusting in a person.

 
εις αυτον:   In fact you cannot trust in something but have to trust INTO something.

μη αποληται:  Be lost, be destroyed.  This verb is in the "middle" voice, which means that it is not simply active "He destroyed" or passive "He was destroyed" but is reflexive "He destroyed himself."  This particular verb is one that often appears in active or middle voice; I would not want to confidently assert the full semantic difference between the two.  However, I think is interesting that in this case, we are left with some agency, however unclear, in our own destruction.

αλλ :  but

εχη :  STOP.  read carefully: This is a present tense verb.  This means that we HAVE the eternal life, not we will have, but we HAVE the eternal life.  In John's Gospel life begins here and in as we, through faith, live in the son.  This means that we experience both spiritual living at the same time as we are physically dying.

ζωην αιωνιον:  literally:  eons of zoo.  That is the grand goal of God:  eons of zoo.  The word for eternal (αιωνιον) is kind of interesting, but in the singular form it can be understood as eternal.  

Matthew 4:1-11

This passage occurs during Lent in the Revised Common Lectionary (Year A) and Epiphany (Year 1) of the Narrative Lectionary, most recently Feb 22, 2026.

Summary:
This is a text of testing.  That verb, πειραζω, appears three times!  Testing allows us to discover the nature of something.  What do we discover?  We discover that the devil is pretty good at tempting...tempting with the flesh, the power and the glory.  Even using scripture!  More importantly, we learn that Jesus draws his strength from the Word of God.  We learn that the Word of God comes from God's mouth, brings life in the wilderness, overcomes evil and is even worshiped by angels.

New for 2026:  The connection between fasting and praying

Key Words:

πειραζω & εκπειραζω ("tempt" or "put to the test,"  Found in 4:1, πειρασθναι (aorist passive infinitive), 4:3, πειραζων (participle present) and 4.7, εκπειρασεις (2nd person future)):   BDAG offers that this word means, "to endeavor to discover the nature or character of something by testing."  In this story, we discover the nature of two people, both the devil and Jesus.  The devil is the one who tempts us, tempts us with the flesh, glory and finally deceptive power, all so that we would worship him and not God.  He will quote Scripture and has no fear of God.  We learn also, here, by experience, that Jesus will draw on his power from the Word of God.  He alone, and not the devil, is master of Scripture.  He will also be ministered by angels, and though human, cannot be defeated by human weakness, but only by the will of God.

Note:  Although a slightly different word, εκ-πειραζω, is used when Jesus says to the Devil, "Don't test God," (4:7) I don't think this distinction is key.  It means essentially the same thing.  Furthermore, because it is a direct quote from the LXX, Jesus (Matthew) is forced to use it instead of simply, "πειραζω."  Regardless, this word comes into English in very clear way: "experiment"!  (literally e-x-p-e-r-i-m-e-n-t) Jesus is saying, "Don't experiment with God!" 

νηστεύω ("fast"; 4:2)  Just a little connection here -- nearly every time the word fast is used in the Old Testament, it is connected with praying

• Then all the people of Israel, the whole army, went up and came to Bethel and wept. They sat there before the LORD and fasted that day until evening, and offered burnt offerings and peace offerings before the LORD. (Judg. 20:26)
• David therefore sought God on behalf of the child. And David fasted and went in and lay all night on the ground. (2Sam. 12:16)
• So we fasted and implored our God for this, and he listened to our entreaty.  (Ezra 8:23)
• As soon as I heard these words I sat down and wept and mourned for days, and I continued fasting and praying before the God of heaven. (Neh. 1:4)

Often when we think about fasting we think about it as a separate activity from our praying, perhaps even a diet thing.  In the Bible, it is typically accompanied by praying and even mouring.

εκπορευομαι   ("come out" 4:4, εκπορευομενω (dative participle))  This word here is a fairly common word in Greek -- "come or go out."  What is significant here is that is goes hand and hand with the word and the mouth of God.  God's Word does not stay still, but goes out from God's mouth.  And what does it do?  It brings life in the middle of the wilderness and overcomes all evil.

προσκυνεω and λατρευω ("worship" 4:10, προσκεησεις & λατρευσιες (2nd person future))  προσκυνεω comes from the Greek for "forward kiss" as in lean down to touch and kiss the ground in front of the person.  λατρευσιες can also mean worship, but has to do with serving God in the temple, or more broadly, serving God as a way to fulfill obligations.  The root of the word is payment!  In the sense of "paying one's vows" before God.  When you put these two together, you have the image of full body worship, with both our knees (on the ground) and our arms (serving God through the offering plate, the acts of worship).

διακονεω ("serve" 4:11, διηκονουν (imperfect))  This word means to "serve" like a waiter serves on tables.  It comes into English and the church vocabulary through a variety of servant ministries.  It might be fun to play with the connection between worship service (4:10) and service as worship (4:11).  In the early temptation, Jesus (and we as humans) are tempted to worship the devil with his knees.  Here the temptation is about worshipping with our feet through acts of service.  You could argue that the angels fulfill the word of the Lord as the both worship and serve Jesus.

Grammar:  εαν vs ει

εαν is nice for translators.  It means "if" in a truly hypothetical sense.  "εαν" it rains today, the game will be canceled.  For example, in Matthew 4:9, the devil says, "εαν" you throw yourself down Jesus, I will give you all of this.
ει, however, is much harder.  It can mean "if" or "since" or "because not" depending on the context and the verb moods used around it.  Let's look at 4:3:
ει υιος [ει] του θεου, ειπε ινα οι λιθοι ουτοι αρτοι γενωνται
The  [ει] has breathing marks that indicate it is a form of the verb "to be," in this case, "are."  In fact, most of the words in this sentence an individual learns in the first couple weeks of Greek:
if son are of God, say in order the stones these bread [some form of become]
Because you know the sentence, you probably piece it together:
If you are the son of God, tell these stones to become bread.  Why the subjunctive γενωνται?  Why ουτοι?  For another day!  In this sentence, it seems odd that the devil would wonder if Jesus is the son of God.  The devil is saying, more likely, "As the son of God, do X, Y and Z."  Not only does this make more sense in the narrative, but grammatically, the fact that the verb [ει] is in the indicative and not subjunctive mood, also suggests this.

Matthew 17:1-9 (Transfiguration)

This passage occurs as the Transfiguration Sunday Gospel in the Revised Common Lectionary (Year A) and Narrative Lectionary (Year 1), most recently February 2026.

Summary:
Obviously a familiar and beautiful passage.  Matthew lets us know that this event occurs "six" (hex) days after the first messianic prediction.  This is the only time in the Gospels that anything happens six days later.  Why? The last time we found something happening on the six day was the creation of humans, which the Bible calls good; in fact, very good.  Peter likewise calls it "good" to be on the mountaintop.  The sixth day of creation was good, but it was not the ultimate day; the 7th was and is.  In the same way, the transfiguration is a good day.  Moses and Elijah, the law and the prophets, are great and to be celebrated.  By they are not the ultimate; Jesus is.  Likewise, turning bright as light is good and to be celebrated.  But it is not the crucifixion and resurrection Jesus for which has come.

Key words:
εξ ("six" -- there is a rough breathing mark over the e, so this word is read "hex" like "hexagon"; 17:1):  This is the only event that occurs "six" days after something in any of the Gospels or in the whole Bible.  The last event is a series of teachings in which Jesus foretells his death and resurrection and Peter rebukes him.  So why six?  In the Bible six often refers to incomplete (yet not entirely bad!) things, chiefly creation.  Transfiguration is good.  But not ultimate.

αναφερω  ("took up" or "sacrificed"; 17:1):  This word literally means "take up," but is often used to describe the action of the priest in sacrifice.  It is also used for Abraham taking up Isaac to Mount Moriah.  Is Jesus taking up his disciples for a sacrifice?  Is he sacrificing them?  I think in this case, the verb probably just means "took up" but an interesting connection.  It is interesting to note that when Jesus "takes" us "up" we come back changed!

μεταμορφομαι ("transfigured" or "metamophisized"; 17:2):  The Latin "transfigured" is not as "cool", imho, as the Greek "metamorphisized."  This word is fairly rare in the NT.  It also occurs in Romans 12:2 (Do not let your minds be confirmed to this world, but transformed by the renewing of your minds...) and 2 Corinthians 3:18, which reads something like "Shine, Jesus, Shine."  Transfigured sounds so churchy.  Try "transformation" or "metamorphosed" as see what reaction you get.  "Transformer Sunday"

φος ("light"; 17:2 see also 5:14).  Jesus called his disciples to be the light of the world; a city on a hill cannot be hidden.  In this passage we again have light on the hill, but this time it is Jesus himself.  The NRSV covers up the literal phrase, "white as light," which is too bad because it is one of the few times, outside of John, that Jesus is referred to as light.  Even the angel at the resurrection (28:3) will not be bright as light!

αγαπητος ("beloved"; 17:5; 12:18; 3:17):  This phrase harkens back to Jesus baptism.  It also reaches back to the prophet Isaiah and the love song for the beloved.  (A few times God calls Israel his beloved).  Most significantly, it leads us back to Abraham and his near sacrifice of Isaac, his beloved son. Baptism, sacrifice, a mountaintop, God's promises to Abraham.  Something Lutheran stirs in these waters...

αψαμενος ("touch"; aorist participle of απτω; 17:7):  I find it interesting that Jesus touches them.  I had missed that before.  I think it greatly softens Jesus words.  He touches them.  Tells them to arise and not be afraid.  We often remember his words at the end of the story, not to tell anyone, but this is a powerful gesture by Jesus:  to uplift with his touch and his words.

οραμα ("vision," 17:9):  The NIV probably gets this right by translating it "what you have seen" instead of vision, because vision for most of us sounds like something made up.  Freiburg Lexicon says, (1) literally what is seen, appearance, spectacle; (2) in the NT a supernatural vision, given as a means of divine communication, to be distinguished from a dream (οναρ)

εγερθη ("stand up" or "resurrect"; aorist passive of εγειρω; 17:7 &9)  Jesus uses the same verb for talking about his resurrection as he does to tell the disciples to "stand up."  Jesus tells them to stand up.  And then he tells them he will "stand up."  Jesus resurrection leads to our own resurrection too.

Grammar:  The quick and easy circumstantial participle
A number of verses in this section have easy circumstantial participles.  17:7 for example, puts one right in the middle of the sentence (after the και)
και αψαμενος αυτων ειπεν
first step:  plug in English words in "untranslated format."  I will put an * by the part that we need to clarify in order to translate.
and touch* of them he said
It turns out that the "he said" is the main part of the sentence.  The αψαμενος αυτων is the participle
The participle is in the aorist, which means it happened before the other verb.  So
"touched of them, he said."
We need to clean up the word "touched" but two things are tricky.  First, the verb is in the middle voice.  Don't worry about that.  He did not touch himself; what languages consider "middle voice" varies.  In this case, we can translate this as an active voice, "touch."  Second, αυτων is in the genitive simply because this verb takes a genitive object.  So
"and touched them, he said."
Now we figure out who is doing the action
Here it should be obvious that Jesus touched them.  You could also check that the participle is in the nominative, which means the subject of the rest of the sentence is doing the action...who is Jesus.
Then we add in the circumstance
"and after he touched them, he said"

Consider also 17:9 
επαραντες δε τους οφθαλμους αυτων ειδον...ει μη...
Here again we have a circumstantial participle.  Step one, fill in English that you know
look up* and the eyes of them they saw...
Once you figure out that ειδον = they saw = the main verb of the sentence, you should be able to move quickly through this participle.  Indeed, your brain can probably figure out the actual reading:
"After lifting their eyes they saw..."
You could work through this in sequential steps:
Fix tense:  "lifted their eyes they saw"
Fix voice...already done
Figure out who -- the disciples!  (Again, you can check the case and number, but disciples makes sense!)
Then add circumstance.  Since it is aorist, it happened first...
"After lifting their eyes they saw..."

Matthew 5:13-20

This passage occurs in the Epiphany season of the Revised Common Lectionary (Year A), most recently February 2026.

Summary:
The basic meaning of the passage should not be lost:  Discipleship of Jesus means living our lives in contrast to the world's general order.  This might invite the preacher to lean heavily on the law for such a sermon.  A closer examination of verses 18-20 suggests that Jesus clearly rejects the law as a path to salvation.  First, those who don't do law are still in the kingdom of heaven; second, those who love the law do not have the necessary righteousness and finally, the law eventually will give way in the new creation. 

Key words:
μωρανθη ("lost flavor" or "made fools," aorist passive subjunctive of μωραινω, 5:13):  The word here means "lose flavor" but elsewhere means "make fools."  Paul uses this word when saying that people, thinking they are wise, have become fools (Romans 1:22; 1 Cor 1:20).  Interesting to think about salt (ie, us) becoming fools!  One way to look at this is that we can, if we get too prideful (as Paul suggests in Romans and Corinthians), lose our flavor.  In this way, Paul clarifies what his teacher meant -- that when we lose our roots, when we lose our earthiness, we become useless.

Another wilder take:  Maybe being foolish is precisely the call of the beatitudes and the sermon on the mount:  We are to become beaten down by the world, trampled underfoot.  

Gentler take:  When we've lost our way in life, the way forward is humility, falling back to the ground.  Our hope is not in the world's kindness, but the power of Christ's resurrection to renew and restore us.

αλας (salt, 5:13)  Salt was valuable in the ancient world.  It is a working mineral, not one to be adored or adorned with.  It receives no benefit from its own actions either.  Lastly, one molecule isn't particularly useful; why you all (you plural!) are the salt of the earth!

It is interesting that in Leviticus 2:13, the Israelites are commanded to salt their grain offerings.  This would have cost money (and made the bread more tasty for the priests).

ορος ("mountain" or "hill", 5:14).  A small reminder that this passage takes place during the sermon on the mount!  In another blog post I look at how Matthew uses mountains.

λαμπει ("shine," of λαμπω, 5:15; also 5:16; also 17:2, during transfiguration).  The only time anyone truly shines in the Gospel of Matthew is Jesus during the transfiguration.  A reminder that the church only functions as the light when it reflects the light of Christ.

As someone said in Bible study:  American culture teaches the first half: let your light so shine... ; the church must confess and instill the second half, to glorify your father in heaven!

νομισητε ("think," aorist subjunctive of νομιζω, 5:17).  Jesus kind of does a play on words here.  He says that he has not come to abolish the law (νομος).  He starts out the sentence with a verb that has the same root.  Okay, nothing here for a sermon, more a little smile when you read the Greek :-)

ιωτα  ("iota," 5:18).  This is fascinating.  The law here has already been translated from Hebrew to Greek.  The tiddle of Hebrew has been changed.  Yet Jesus argues that even the smallest point of the law remains.  So do we assume here that this means the law is so eternal that it transcends language?

εως ("until," 5:18).  It is worth stopping for a second here -- until heaven and earth pass away, the law remains in power.  This suggests that the law is incredibly enduring, yet not eternal.  It too shall pass away.  It is worth remembering that the law was given to deal with sin (Galatians 3:19).  Once sin is gone, no more need for the law.  However, we will not get rid of sin until heaven and earth pass away and therefore, the law is with us.

ποιηση ("do" aorist subjunctive of ποιεω, 5:19):  Alas my Lutheran heart sinks.  Jesus actually expects us to do stuff.  It is fascinating to look up the word faith in the Gospel of Matthew.  Faith leads to sins being forgiven (9:2), heals people (9:22; 9:29; 13:58; 15:28), moves mountains (17:20), empowers prayer (21:22).  So it is not that faith and justification are separate in Matthew's Gospel.; rather, Jesus expects people to do stuff!

δικαιοσυνη ("righteousness"; 5:20)  If the Pharisees and teachers of the law have not achieved enough righteousness before the law to get into the Kingdom of Heaven, what hope do we all have?  Practically, I think Jesus reminds us that observation of the law is not just about the letter, but also the Spirit (which the Pharisees miss).  Existentially and ultimately, this verse, like so many others in Scripture, reveals that our righteousness before the law is not what gets us into heaven.  Even the most law observing people cannot achieve righteousness.  However, Jesus said in the verse prior that  people who don't do the right things are the least in the Kingdom.  So we need a righteousness that exceeds the most moral of people to get in; yet the least moral get in.  Clearly, righteousness before the heavenly throne is not based on the law.

Grammar review α:

Hebrew poetry rhymes in images rather than sounds.  I can't help but think this is a Hebrew rhyme: salt of the earth and light of the world.  In what way do they play off each other?  How do they resonate and clarify each other?

Grammar review β:  How to translate the aorist subjunctive
As you can tell from the words above, Greek likes to employ the aorist subjunctive.  This is both complex yet simple for the English reader.  It is complex because it is used in many and unusual ways.  "Subjunctive" normally refers to hypothetical events.  However, Greek conceives of the subjunctive in some different ways than English.  So understanding what is signified by the aorist subjunctive may not be very intuitive or directly translatable.  What makes it simple is that there are basically six (or so) categories of use and they all have a translation formula.  This passage has most of the categories for translation.

εαν clause
In 5:13, you have the aorist subjunctive in εαν clause: μωρανθη
The word εαν signifies an uncertain event (technically ει αν) and will almost certainly have a verb in the subjunctive mood.  In this case, Jesus is saying that the salt may or may not lose its flavor.  The way to translate this is with the word "if."  If salt loses its flavor...

εαν + μη or ει + μη clause
In 5:20 you have this in εαν μη περισσευση.  The way to translate this is with "unless"

ος αν clause
This is akin to εαν in terms of hypothetical translations.  In 5:19 you have this with ποιηση, when its used with ος αν.  In this case you can translate it with, "whoever"

μη prohibition
5:17 reads μη νομισητε.  Greek will put simple commands in the μη + aorist subjunctive.  This implies that the listener should do this activity without implication of the action being on-going.  You could think of this as a prohibition.  It is how Greek does negative aorist prohibitions.  Like "Don't eat that" would employ aorist subjunctive.  In contrast, when Jesus says, for example, "Do not let your hearts be troubled," he uses the present tense, implying that they were worrying and they shouldn't ever again.  The way you translate this use of the aorist subjunctive is by saying, "Do not XYZ."  Aorist subjunctive makes no implication about past or future action.

ου μη prohibition
5:20  ου μη εισελθητε.  This simply should be translated as "no, not ever"  Strongest negative possible in Greek!