This passage occurs in the Narrative Lectionary for Palm Sunday. It encompasses another RCL passage, John 12:20-33. You can find my commentary for that, here.
A brief comment here on the remainder of the passage, John 12:12-19; I find two things worth sharing.
ωσαννα: From the NET Bible:
"The expression hosanna, (literally in Hebrew, "O Lord, save") in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of "Hail to the king," although both the underlying Aramaic and Hebrew expressions meant "O Lord, save us." As in Mark 11:9 the introductory hosanna, is followed by the words of Ps 118:25, "blessed is the one who comes in the name of the Lord." ... In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84."
This leads me to wonder about Messianic expectations. The text of Zechariah 9:9 is really indicative of the expectations: After a victorious military campaign, the Messiah will enter in an era of peace, worship of God and human flourishing. You could say this happens in the cross. But what a bloody battle it was...
Tuesday, April 8, 2014
Tuesday, April 1, 2014
John 19:1-16a
This passage occurs in the Narrative Lectionary, Year 4, Lenten cycle. Most recently April 6, 2014.
Summary: This text drips with irony. The irony is intended to showcase the moral bankruptcy of the Jewish and Roman leaders, if not ultimately, the entire human race. Pondering this text forces one to ask: "Who are we anyway?"
ανθροπος ("human", 19:5) The classic Latin phrase: Ecce homo (behold the man) comes from here. This is a sad image of "the human"; beaten and tortured, wearing his mock royal clothing. Pilate and John seem to make a statement here about the human condition. Who are we anyway?
πορφυρουν ("purple", 19:2). Purple is the royal color; this exclusive dye came from snails, whose production and trade were controlled by the pheonicians. Ironically, the very traders wore the snail down to virtual/actual extinction! http://en.wikipedia.org/wiki/Phoenicia Again, who are we anyway?
εμαστιγωσεν ("flog", 19:1) The Greek leaves two questions here. First, whether Pilate himself actually did the beating (which the grammar suggests but would have been inconceivable historically). Second, how severe was the beating? The Vulgate, a 4th century translation, does not translate this verb in the most severe sense, although the NET suggests this should be done:
"This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate's order and scourged him. The author's choice of wording here may constitute an allusion to Isah 50:6, "I gave my back to those who scourge me." Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (mastigo,w, mastigooÒ). People died on occasion while being flogged this way; frequently it was severe enough to rip a person's body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips."
εποιησεν ("make", 19:6) The Greek literally reads, "Because he made himself into a son of God." Most translators take this to mean "claimed" or made in the "fashioned" sense. But again, what an ironic assertion: No one can make themselves into a son of God. This comes from above as Jesus points out!
Λιθοστρωτον and γαββαθα ("lithostroton" and "gabbatha", 19:13) First, a side note. I find Biblical archeology fascinating because everyone is always trying to prove eveyone else wrong about what they have discovered or not. It may be that such an insertion into John's Gospel offers a very late dating of John's Gospel. But my sense is that such debates don't ever get resolved.
Anyway, what is interesting here is that the Greek and Hebrew (or really Aramaic) actually don't match up. The word gabbatha speaks about the location, but Λιθοστρωτον describes the place as covered with in-laid stones. In short, a tessellated floor. Jesus, bloodied, yet innocent, is sentenced on a beautiful stone covered floor.
Καισαρα ("Caesar", 19:12) For the Jews at this particular juncture to declare, "We have no king besides Caesar" is absurd. The LORD is King. This is irony to the point of absurdity.
Summary: This text drips with irony. The irony is intended to showcase the moral bankruptcy of the Jewish and Roman leaders, if not ultimately, the entire human race. Pondering this text forces one to ask: "Who are we anyway?"
ανθροπος ("human", 19:5) The classic Latin phrase: Ecce homo (behold the man) comes from here. This is a sad image of "the human"; beaten and tortured, wearing his mock royal clothing. Pilate and John seem to make a statement here about the human condition. Who are we anyway?
πορφυρουν ("purple", 19:2). Purple is the royal color; this exclusive dye came from snails, whose production and trade were controlled by the pheonicians. Ironically, the very traders wore the snail down to virtual/actual extinction! http://en.wikipedia.org/wiki/Phoenicia Again, who are we anyway?
εμαστιγωσεν ("flog", 19:1) The Greek leaves two questions here. First, whether Pilate himself actually did the beating (which the grammar suggests but would have been inconceivable historically). Second, how severe was the beating? The Vulgate, a 4th century translation, does not translate this verb in the most severe sense, although the NET suggests this should be done:
"This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate's order and scourged him. The author's choice of wording here may constitute an allusion to Isah 50:6, "I gave my back to those who scourge me." Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (mastigo,w, mastigooÒ). People died on occasion while being flogged this way; frequently it was severe enough to rip a person's body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips."
Λιθοστρωτον and γαββαθα ("lithostroton" and "gabbatha", 19:13) First, a side note. I find Biblical archeology fascinating because everyone is always trying to prove eveyone else wrong about what they have discovered or not. It may be that such an insertion into John's Gospel offers a very late dating of John's Gospel. But my sense is that such debates don't ever get resolved.
Anyway, what is interesting here is that the Greek and Hebrew (or really Aramaic) actually don't match up. The word gabbatha speaks about the location, but Λιθοστρωτον describes the place as covered with in-laid stones. In short, a tessellated floor. Jesus, bloodied, yet innocent, is sentenced on a beautiful stone covered floor.
Καισαρα ("Caesar", 19:12) For the Jews at this particular juncture to declare, "We have no king besides Caesar" is absurd. The LORD is King. This is irony to the point of absurdity.
Tuesday, March 18, 2014
John 18:12-27
This passage occurs in the Narrative Lectionary, Year 4 Lenten cycle, most recently March 23, 2015
The RCL text for this week, focusing on the woman at the well, may be found here:
http://lectionarygreek.blogspot.com/2014/01/john-4-woman-at-well.html
Summary: This is a haunting and challenging passage for all of us. Jesus is being smacked in the face while Peter warms himself by a fire, denying Jesus. There is much law in this passage: How do we deny his lordship in our lives? But there is much Gospel too -- Jesus redeems Peter, in fact, he recreates the scene for Peter in John 21.
Some key words
η παιδισκη η θυρωρος ("servant girl, the gate keeper," 18:17) John sets up an amazing juxtaposition here. Peter is asked a question by a simple peasant child and he offers denial. Jesus is interrogated by the chief priest's father in law, surrounded by armed men. Even after having his face slapped, Jesus remains defiant; Peter is scared before any violence has been enacted. Ironically, Jesus tells them to ask those who have heard his words to serve as a witness (21:9). Peter is the first witness and fails...at least this time.
ανθρακια ("anthracite coal," 18). This minor detail is set beautifully within John's Gospel. Where will Peter be forgiven? At the breakfast coal fire (same word; the ONLY other time it appears in the whole Bible). Jesus goes right to the spot of Peter's denial to forgive Peter. He recreates the scene to forgive and redeem Peter!
ουκ ειμι ("I am not", 18:17) Peter twice says "I am not." This can be part of the statement "I am not a disciple." But existentially, Peter is saying something even more. He is nothing. When push comes to shove, he is nothing. He has denied Christ and in doing so, has denied himself of everything. Of course he is cold.
The RCL text for this week, focusing on the woman at the well, may be found here:
http://lectionarygreek.blogspot.com/2014/01/john-4-woman-at-well.html
Summary: This is a haunting and challenging passage for all of us. Jesus is being smacked in the face while Peter warms himself by a fire, denying Jesus. There is much law in this passage: How do we deny his lordship in our lives? But there is much Gospel too -- Jesus redeems Peter, in fact, he recreates the scene for Peter in John 21.
Some key words
η παιδισκη η θυρωρος ("servant girl, the gate keeper," 18:17) John sets up an amazing juxtaposition here. Peter is asked a question by a simple peasant child and he offers denial. Jesus is interrogated by the chief priest's father in law, surrounded by armed men. Even after having his face slapped, Jesus remains defiant; Peter is scared before any violence has been enacted. Ironically, Jesus tells them to ask those who have heard his words to serve as a witness (21:9). Peter is the first witness and fails...at least this time.
ανθρακια ("anthracite coal," 18). This minor detail is set beautifully within John's Gospel. Where will Peter be forgiven? At the breakfast coal fire (same word; the ONLY other time it appears in the whole Bible). Jesus goes right to the spot of Peter's denial to forgive Peter. He recreates the scene to forgive and redeem Peter!
ουκ ειμι ("I am not", 18:17) Peter twice says "I am not." This can be part of the statement "I am not a disciple." But existentially, Peter is saying something even more. He is nothing. When push comes to shove, he is nothing. He has denied Christ and in doing so, has denied himself of everything. Of course he is cold.
Tuesday, March 11, 2014
John 13:1-17
This passage occurs in the Narrative Lectionary Year 4 Lenten Cycle, most recently on Mar 16, 2014.
Summary for John 13:1-17: In this passage, Jesus asserts himself as a moral example and THE teacher, concluding with a challenging 'if' statement about blessings. Perhaps this law-filled message is a good one to hear during Lent -- our journey to the cross is not simply one of mild self-imposed discomfort. Rather, it is the difficult work of dealing with, if not healing, the sins of others in a caring manner. Admittedly, there is plenty of Gospel too, revealed in the extent of Christ's love for us in both the foot-washing and the foreshadowing of the cross. And yes, there's living water once again.
As I ponder this text within the context of Lent, I see the powerful interplay between faith, humilty and grace at work. We will not be able to serve others, certainly not blessed by it, until we become aware of grace, of Jesus Christ and his tremendous self-emptying love. I believe that only in acts of having our feet washed -- realizing that Jesus knows our sins, and still loves us and cares for us -- are we made into disciples. We cannot "accept" Jesus, but we learn to confess him as teacher and Lord as we encounter him in times of weakness and sin.
Key words
εις τελος ("completely", 13:1) Jesus hear says he will love the disciples "to the end," literally. It means more naturally "completely" but translators wanted to leave in this connection to Jesus words from the cross, "it is finished." If they really wanted to do that though, they should have translated this passage as "He loved them to the finish." A gift to my methodist friends: The phrase could also mean "into fullness" or "into perfection." (Love divine anyone!!)
τιθησιν (from τιθημι, "to place or lay down". 13:4) In John chapter 10, Jesus declared he is the Good Shepherd who lays down his life for his sheep. Here Jesus lays down his garments. I think this suggests his act of food washing is the beginning of his laying down his life for his disciples. (Indeed 13:3 gives the context for Jesus' actions)
βαλλω ("throw", 13:2 and 5). In vs 2, this verb appears in a brutal form: genitive perfect participle! The point is that the devil throws something into Judas' heart, namely greed, fear and hatred. Jesus, on the other hand, throws water into a basin. Water to cleanse, water to heal and water to make whole.
ο διδασκαλος ο κυριος ("THE teacher THE lord" 13:13,14) Every translator drops the article from both versus. Jesus is not just a teacher or a lord, but THE teacher and THE lord. This alone is worth preaching on.
Grammar
ει and εαν (if, 13:17) These words are best translated as "if." Both are used in John 13:17
ει you understand, you are blessed εαν you do these things.
The first ει means more "since" than "if" when it is paired with an indicative verb, as it is in this case. This is why the NIV gets it right by translating this "Now that you know these things"
εαν is more hypothetical and demands the subjunctive, as it is in this case.
But this if could also be translated as "when"; see John 11:10; John 12:32.
In short, the sentence could read:
"Since you understand this, you are blessed when you do these things."
Summary for John 13:1-17: In this passage, Jesus asserts himself as a moral example and THE teacher, concluding with a challenging 'if' statement about blessings. Perhaps this law-filled message is a good one to hear during Lent -- our journey to the cross is not simply one of mild self-imposed discomfort. Rather, it is the difficult work of dealing with, if not healing, the sins of others in a caring manner. Admittedly, there is plenty of Gospel too, revealed in the extent of Christ's love for us in both the foot-washing and the foreshadowing of the cross. And yes, there's living water once again.
As I ponder this text within the context of Lent, I see the powerful interplay between faith, humilty and grace at work. We will not be able to serve others, certainly not blessed by it, until we become aware of grace, of Jesus Christ and his tremendous self-emptying love. I believe that only in acts of having our feet washed -- realizing that Jesus knows our sins, and still loves us and cares for us -- are we made into disciples. We cannot "accept" Jesus, but we learn to confess him as teacher and Lord as we encounter him in times of weakness and sin.
Key words
εις τελος ("completely", 13:1) Jesus hear says he will love the disciples "to the end," literally. It means more naturally "completely" but translators wanted to leave in this connection to Jesus words from the cross, "it is finished." If they really wanted to do that though, they should have translated this passage as "He loved them to the finish." A gift to my methodist friends: The phrase could also mean "into fullness" or "into perfection." (Love divine anyone!!)
τιθησιν (from τιθημι, "to place or lay down". 13:4) In John chapter 10, Jesus declared he is the Good Shepherd who lays down his life for his sheep. Here Jesus lays down his garments. I think this suggests his act of food washing is the beginning of his laying down his life for his disciples. (Indeed 13:3 gives the context for Jesus' actions)
βαλλω ("throw", 13:2 and 5). In vs 2, this verb appears in a brutal form: genitive perfect participle! The point is that the devil throws something into Judas' heart, namely greed, fear and hatred. Jesus, on the other hand, throws water into a basin. Water to cleanse, water to heal and water to make whole.
ο διδασκαλος ο κυριος ("THE teacher THE lord" 13:13,14) Every translator drops the article from both versus. Jesus is not just a teacher or a lord, but THE teacher and THE lord. This alone is worth preaching on.
Grammar
ει and εαν (if, 13:17) These words are best translated as "if." Both are used in John 13:17
ει you understand, you are blessed εαν you do these things.
The first ει means more "since" than "if" when it is paired with an indicative verb, as it is in this case. This is why the NIV gets it right by translating this "Now that you know these things"
εαν is more hypothetical and demands the subjunctive, as it is in this case.
But this if could also be translated as "when"; see John 11:10; John 12:32.
In short, the sentence could read:
"Since you understand this, you are blessed when you do these things."
Tuesday, February 18, 2014
John 7:37-52
This passage occurs in the Narrative Lectionary, Year 4, Lenten cycle, most recently Feb 23, 2014.
Summary:
There are a number of preaching directions that examination of this text offers. I think the biggest however is not simply a Greek work, but a Hebrew festival, namely, the feast of Tabernacles. Jesus turns it all around!
Key words (by key I mean I found them interesting):
κοιλια ("stomach" or "womb" 7:38) Elsewhere in John and throughout the Gospels/Acts, this word refers to womb. (See John 3:4 and the first encounter with Nicodemeus or Luke 1:41). In this case, it cannot be womb because Jesus isn't just talking about women; in fact, the possessive adjective here is "his"; "his womb" doesn't make sense. But what does make sense is "belly", certainly not heart (NRSV). This however, doesn't sound so good: "Out of a believer's gut will come living waters." But there might be something there to preach on!
χριστος ("Christ", 7:41) Just a simple reminder that messiah in Hebrew = christ in Greek = anointed in English. Calling Jesus the Christ is a huge confession of faith. But it is also an interesting play on cultures and languages, where "Messiah Joshua" becomes "Jesus Christ" if not "Joshua Christ" a mismash of cultural terms, which is happening again and again in John's Gospel.
σχισμα ("schism"; 7:43) Alas, there is division because of Christ. Always was and will be until Jesus comes again. See note on feast here
εορτη ("feast"; 7:37). This term appears a great deal in John's Gospel. John 2:23 Feast of Passover
John 5:1 Feast, perhaps Pentecost
John 6:4 Passover
John 7:2 Tabernalces
John 10:22 Hannakah
John 11+ Final passover of Jesus
In John 7, the focus is on the tabernacle. This concluded, on the last and great day, with a procession involving the proclamation of Psalm 118:25
"Save us, we beseech you, O LORD! O LORD, we beseech you, give us success!"
http://en.wikipedia.org/wiki/Feast_of_Tabernacles
This perhaps gets at the heart of the division around Jesus. What is success? What do we want Jesus for? What do we want for a Messiah?
A number of other preaching directions also come about reflecting on what else is happening during this festival:
During Sukkot, two important ceremonies took place. The Hebrew people carried torches around the temple, illuminating bright candelabrum along the walls of the temple to demonstrate that the Messiah would be a light to the Gentiles. Also, the priest would draw water from the pool of Siloam and carry it to the temple where it was poured into a silver basin beside the altar. The priest would call upon the Lord to provide heavenly water in the form of rain for their supply. During this ceremony the people looked forward to the pouring out of the Holy Spirit. Some records reference the day spoken of by the prophet Joel.
In the New Testament, Jesus attended the Feast of Tabernacles and spoke these amazing words on the last and greatest day of the Feast: "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." (John 7:37-38 NIV) The next morning, while the torches were still burning Jesus said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." (John 8:12 NIV)
http://christianity.about.com/od/biblefeastsandholidays/p/feastofbooths.htm
Textual criticism:
The actual reading of John 7:39 regarding the "coming" or "existenance" of the Spirit is really interesting. There are three to four common ways the ancient texts read:
"the spirit was not yet"
"the Holy Spirit was not yet"
"the Holy Spirit was not yet upon the them"
"the Holy Spirit was not yet given"
The reading "the spirit was not yet" has the best internal evidence, but a number of the manuscripts line up behind the final two readings. Many of the readings have corrections suggesting that many were not comfortable with the original! Therefore, I agree with the NET assessment (which uses the "not yet given") translation
"Although only B and a handful of other NT MSS supply the participle dedome,non (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John's phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead."
Back to me: In John 1, the Spirit is already existing (John the Baptist sees it). So I don't think we can really argue that the Spirit doesn't exist in John's Gospel before the resurrection.
Summary:
There are a number of preaching directions that examination of this text offers. I think the biggest however is not simply a Greek work, but a Hebrew festival, namely, the feast of Tabernacles. Jesus turns it all around!
Key words (by key I mean I found them interesting):
κοιλια ("stomach" or "womb" 7:38) Elsewhere in John and throughout the Gospels/Acts, this word refers to womb. (See John 3:4 and the first encounter with Nicodemeus or Luke 1:41). In this case, it cannot be womb because Jesus isn't just talking about women; in fact, the possessive adjective here is "his"; "his womb" doesn't make sense. But what does make sense is "belly", certainly not heart (NRSV). This however, doesn't sound so good: "Out of a believer's gut will come living waters." But there might be something there to preach on!
χριστος ("Christ", 7:41) Just a simple reminder that messiah in Hebrew = christ in Greek = anointed in English. Calling Jesus the Christ is a huge confession of faith. But it is also an interesting play on cultures and languages, where "Messiah Joshua" becomes "Jesus Christ" if not "Joshua Christ" a mismash of cultural terms, which is happening again and again in John's Gospel.
σχισμα ("schism"; 7:43) Alas, there is division because of Christ. Always was and will be until Jesus comes again. See note on feast here
εορτη ("feast"; 7:37). This term appears a great deal in John's Gospel. John 2:23 Feast of Passover
John 5:1 Feast, perhaps Pentecost
John 6:4 Passover
John 7:2 Tabernalces
John 10:22 Hannakah
John 11+ Final passover of Jesus
In John 7, the focus is on the tabernacle. This concluded, on the last and great day, with a procession involving the proclamation of Psalm 118:25
"Save us, we beseech you, O LORD! O LORD, we beseech you, give us success!"
http://en.wikipedia.org/wiki/Feast_of_Tabernacles
This perhaps gets at the heart of the division around Jesus. What is success? What do we want Jesus for? What do we want for a Messiah?
A number of other preaching directions also come about reflecting on what else is happening during this festival:
During Sukkot, two important ceremonies took place. The Hebrew people carried torches around the temple, illuminating bright candelabrum along the walls of the temple to demonstrate that the Messiah would be a light to the Gentiles. Also, the priest would draw water from the pool of Siloam and carry it to the temple where it was poured into a silver basin beside the altar. The priest would call upon the Lord to provide heavenly water in the form of rain for their supply. During this ceremony the people looked forward to the pouring out of the Holy Spirit. Some records reference the day spoken of by the prophet Joel.
In the New Testament, Jesus attended the Feast of Tabernacles and spoke these amazing words on the last and greatest day of the Feast: "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." (John 7:37-38 NIV) The next morning, while the torches were still burning Jesus said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." (John 8:12 NIV)
http://christianity.about.com/od/biblefeastsandholidays/p/feastofbooths.htm
Textual criticism:
The actual reading of John 7:39 regarding the "coming" or "existenance" of the Spirit is really interesting. There are three to four common ways the ancient texts read:
"the spirit was not yet"
"the Holy Spirit was not yet"
"the Holy Spirit was not yet upon the them"
"the Holy Spirit was not yet given"
The reading "the spirit was not yet" has the best internal evidence, but a number of the manuscripts line up behind the final two readings. Many of the readings have corrections suggesting that many were not comfortable with the original! Therefore, I agree with the NET assessment (which uses the "not yet given") translation
"Although only B and a handful of other NT MSS supply the participle dedome,non (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John's phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead."
Back to me: In John 1, the Spirit is already existing (John the Baptist sees it). So I don't think we can really argue that the Spirit doesn't exist in John's Gospel before the resurrection.
Tuesday, February 11, 2014
John 6:35-59
This passage occurs in the Narrative Lectionary, Year 4, Lenten cycle, most recently Feb 16, 2014.
Here is a link to another John 6 post on the bread of life:
http://lectionarygreek.blogspot.com/2012/08/john-63541-51.htm
The themes of John 6 manifest themselves in every portion of the chapter. This conclusion just drives home a few points, again, stated in the rest of the chapter (if not the whole book!). A few ideas for sermons:
- eternal life is a present (its a gift):
Jesus says that he will give διδωμι (6:51) the bread of life. Everlasting life is a gift.
- eternal life is present
The verb εχω ("have", 6:54) is in the present tense: "The one who eats/drinks HAS eternally life CONTINUALLY" is how this passage should read. There is a dimension of eternal life that includes the resurrection of the dead, but this is not when life begins.
I think also worth dwelling on here is that the eternal life comes through the flesh and blood, the bread and the wine. Jesus uses earthly things, even broken things, to give eternal life. To get to eternal life, we've got to get into earthly life, to put it another way. Much to ponder and many directions here for a sermon!
- eternal life is a presence
Jesus says that those who eat μενω ("abide", 6:56) in him. This is a key theme in the Gospel of John, in fact, one of the opening questions -- where are you abiding? (John 1:38). Eteneral life is the same thing as staying with Jesus. So what does eternal life look like? Well, it looks/feels like that amazing feeling of knowing that we are in the presence of God.
Here is a link to another John 6 post on the bread of life:
http://lectionarygreek.blogspot.com/2012/08/john-63541-51.htm
The themes of John 6 manifest themselves in every portion of the chapter. This conclusion just drives home a few points, again, stated in the rest of the chapter (if not the whole book!). A few ideas for sermons:
- eternal life is a present (its a gift):
Jesus says that he will give διδωμι (6:51) the bread of life. Everlasting life is a gift.
- eternal life is present
The verb εχω ("have", 6:54) is in the present tense: "The one who eats/drinks HAS eternally life CONTINUALLY" is how this passage should read. There is a dimension of eternal life that includes the resurrection of the dead, but this is not when life begins.
I think also worth dwelling on here is that the eternal life comes through the flesh and blood, the bread and the wine. Jesus uses earthly things, even broken things, to give eternal life. To get to eternal life, we've got to get into earthly life, to put it another way. Much to ponder and many directions here for a sermon!
- eternal life is a presence
Jesus says that those who eat μενω ("abide", 6:56) in him. This is a key theme in the Gospel of John, in fact, one of the opening questions -- where are you abiding? (John 1:38). Eteneral life is the same thing as staying with Jesus. So what does eternal life look like? Well, it looks/feels like that amazing feeling of knowing that we are in the presence of God.
Tuesday, February 4, 2014
John 4:46-52
This passage occurs in the Narrative Lectionary, Year 4, Lenten cycle, most recently Feb 9, 2014.
Summary: Did the faith produce the healing? Well, the Greek suggests that belief in Jesus' word only comes after the boy has been healed. In this way, the word produced both the healing and the faith. On the otherhand, the father demonstrates his faith by going to Jesus in the first place. I don't think this story solves this age old conundrum. I don't think it is meant to be solved. What I find more interesting is that Jesus never proclaims the son healed; rather he says the son is alive. I think there are many cases where are ministry isn't about offering people the healing they want, but giving them life, amid grief and illness.
Lastly, I cannot figure out why "go down" appears three times in this passage.
Key words:
βασιλικος ("royal", 4.46) This adjective is related to the word for king. The NET Bible claims this official must have been related to or working for King Herod. The suggests that the person going to Jesus is willing to engage in risky business. While Herod has not set out against Jesus, Jesus has already upset the temple in Jerusalem and shortly will have people coming after him to kill him.
ζη ("live", 4:50, 51, 53, present tense for of ζαω) I don't know how the translators mess this one up. Every single time the verb is in the present tense: You son is alive. There is nothing future about it. Jesus says and it is so. This is really important because it shows that the healing is not based on the faith of the person. When is the healing accomplished. When Jesus says so. Why? This question is not answered here.
ηρωτα ("ask" imperfect form of ερωταω, 4:47) The man continually is asking for Jesus help here; a sign of faith or despiration?
ιασηται ("heal" aorist form of ιαομαι, 4:47) This verb is not as common as I expected in the Gospels, a few times here and there, mostly in Luke and only once in Mark. It comes into English as psychiatry. I think it is a deep question: Is it our mission, or Jesus' mission, to offer healing? Healing is almost always thrust upon Jesus, the only exception being his command that the disciples go and heal (Luke 9.2). Even here it comes after the proclamation of the Word. To put it another way, healing (and the sick) will come with the proclamation of the Word. The words intnetion is not healing as we see it, but life. I think this opens up more doors -- what is living? How can be sick still have life? In fact, the text next says he was healed of all his problems, just that the fever left him, he was better and he was living.
πιστευω ("believe", throughout this section, including 4:50) This verb means trusting. In this case, trust doesn't produce following Jesus, it creates a situation in which someone can walk away from Jesus. Again, most times we think of trust as creating a situation of moving closer to Jesus, but in this case, the faith creates a situation of letting go, letting go of his anxiety about his son, letting go of his need to be next to Jesus.
καταβαινω ("come down," 4:47,49, 51) Okay, I cannot figure it out. This word appears three times in this story. It appears big time in John 6 (the true bread from heaven). And then it stops. It is as if the incarnation reaches its high point in John's Holy Communion story (chapter 6) and then he is done going down. I'd like some more thoughts on this.
Summary: Did the faith produce the healing? Well, the Greek suggests that belief in Jesus' word only comes after the boy has been healed. In this way, the word produced both the healing and the faith. On the otherhand, the father demonstrates his faith by going to Jesus in the first place. I don't think this story solves this age old conundrum. I don't think it is meant to be solved. What I find more interesting is that Jesus never proclaims the son healed; rather he says the son is alive. I think there are many cases where are ministry isn't about offering people the healing they want, but giving them life, amid grief and illness.
Lastly, I cannot figure out why "go down" appears three times in this passage.
Key words:
βασιλικος ("royal", 4.46) This adjective is related to the word for king. The NET Bible claims this official must have been related to or working for King Herod. The suggests that the person going to Jesus is willing to engage in risky business. While Herod has not set out against Jesus, Jesus has already upset the temple in Jerusalem and shortly will have people coming after him to kill him.
ζη ("live", 4:50, 51, 53, present tense for of ζαω) I don't know how the translators mess this one up. Every single time the verb is in the present tense: You son is alive. There is nothing future about it. Jesus says and it is so. This is really important because it shows that the healing is not based on the faith of the person. When is the healing accomplished. When Jesus says so. Why? This question is not answered here.
ηρωτα ("ask" imperfect form of ερωταω, 4:47) The man continually is asking for Jesus help here; a sign of faith or despiration?
ιασηται ("heal" aorist form of ιαομαι, 4:47) This verb is not as common as I expected in the Gospels, a few times here and there, mostly in Luke and only once in Mark. It comes into English as psychiatry. I think it is a deep question: Is it our mission, or Jesus' mission, to offer healing? Healing is almost always thrust upon Jesus, the only exception being his command that the disciples go and heal (Luke 9.2). Even here it comes after the proclamation of the Word. To put it another way, healing (and the sick) will come with the proclamation of the Word. The words intnetion is not healing as we see it, but life. I think this opens up more doors -- what is living? How can be sick still have life? In fact, the text next says he was healed of all his problems, just that the fever left him, he was better and he was living.
πιστευω ("believe", throughout this section, including 4:50) This verb means trusting. In this case, trust doesn't produce following Jesus, it creates a situation in which someone can walk away from Jesus. Again, most times we think of trust as creating a situation of moving closer to Jesus, but in this case, the faith creates a situation of letting go, letting go of his anxiety about his son, letting go of his need to be next to Jesus.
καταβαινω ("come down," 4:47,49, 51) Okay, I cannot figure it out. This word appears three times in this story. It appears big time in John 6 (the true bread from heaven). And then it stops. It is as if the incarnation reaches its high point in John's Holy Communion story (chapter 6) and then he is done going down. I'd like some more thoughts on this.
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