This passage occurs in the Revised Common Lectionary, Year C, most recently October 2016.
Summary: I doubt many of us will preach on this passage, but I wanted to offer a look at a few quick things. Ministry is hard. But Christ is faithful.
Three words
αναλυσις (literally analysis, meaning "death", 4:6) I find it telling that analysis literally means death in Greek. Ultimately to analyze something is to break it down...to the point where it may or not be living! This is not a note suggesting that analysis is bad (this blog is devoted to analysis!), but it is reminder of how analysis can destroy the goodness, if not even life of something.
αγωνα (literally agona, meaning "struggle", 4:7) I have fought the good fight sometimes makes it sound almost romantically Olympic. The word for fight here comes into English as agony. Throughout his letters, but certainly in this chapter, Paul points toward the loneliness and even persecution that comes from serving Christ. This truly is a pastoral epistle, encouraging Timothy (and all of us) not to lose hope, even in the most difficult of times.
αγαπαω (agape, meaning "love", 4:8) This is really fascinating -- Almost every translation uses the phrase - "those who have longed for his appearing." Paul literally writes, "those who have loved his appearing." The first question is -- which appearing is Paul referring to? His first (incarnation) or his second (paraousia)? The bulk of the time Paul uses this word, it refers to the 2nd coming. However, in 2 Timothy 1:10 Paul uses this word (appearing -- επιφανεια) to refer to the 1st coming. What is also interesting is that Paul uses the perfect tense here, suggesting a state of affairs created in the past that still is in effect to the present. In that light, it seems that Paul is referring to a love that began in this first appearing and still maintains itself as a love for the 2nd appearing. I'm not sure we could easily capture this sense in English: "those who loved and continue to long for his appearing."
A Greek concept: Perfect tense
Just about every verb in this section is in the perfect tense. The perfect tense in Greek is fairly easy to identify because the Greek verb adds a repeated sound to the beginning of the verb and the endings usually have "k." Hence: τελεω becomes τετελεκα.
They are really cool because we do not have the same concept in English. The perfect suggests a completed action (like in English) but one that still has a present state of affairs.
For example, in Greek, the stone at the tomb has been rolled away . All four of those words are in the one verb in Greek, parsed in the perfect tense!! The point is that at some point, the stone was rolled away (past completed action) that still has a present impact -- the stone is not there! In the case of Paul's letter, Paul has kept (perfect) the faith. Paul did this in the past, but it has a present implication -- he still has faith! The perfect tense in English draws attention to when the action happened (completed in the past). The perfect tense in Greek draws attention to the connection between the past action and present state (like in the example above regarding love.)
Sunday, October 16, 2016
Tuesday, August 9, 2016
Hebrews 11:29-12:2
This passage appears in the Revised Common Lectionary, Year C (most recently August 2016)
Summary: The writer of Hebrews focuses on the reality of trials and tribulations of a faithful life here on earth. The Christian life is not one of avoiding suffering, but embracing it as Christ embraced his own suffering. We follow Christ who suffered before entering glory. Along the way we have our faithful brothers and sisters to inspire us.
Key words:
πιστει (pistei, dative of πιστος , meaning "faith", throughout chapter 11). I discuss this word and its use in my last week's post for Hebrews 11.
μαρτυρων (genitive form of μαρτυς, martys, meaning "testimony"; 12:1) As I've written about 100 times before the word μαρτυς simply meant witness in a legal sense. However, so many Christians died giving their witness, that the meaning of the word changed. Here in Hebrews 12 we already see the shift in the meaning of this word, in that suffering is clearly connected with witnessing. While we may not have modern martyrs in the same sense of direct persecution for faith, most of us have received a powerful witness from someone whose faith endured suffering and obstacles.
αγωνα (agona, meaning "race" or "struggle"; 12:1) The word is essentially agony! We are invited into agony for Christ. This word appears in another verse in relationship to witness:
1 Timothy 6:12 Fight the good fight (αγωνα) of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses.
Translating it as race makes sense given the verb "run" used in 12:1. However, this may seem like a competition against others. The focus here is on the struggle against sin.
This word can also mean "heat" like run a "heat." Or life on earth is like a heat!
αρχηγον (archegon, meaning "pioneer"; 12:2) The word comes from two basic Greek words: αρχη meaning first or primary; ηγον a derivative of αγω meaning lead. Jesus is the first leader! Moving beyond word games, this word appears twice in the letter to the Hebrews. In 12:2 but also 2:10
Hebrews 2:10 It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer (αρχηγον) of their salvation perfect through sufferings.
Hebrews 12:2 looking to Jesus the pioneer (αρχηγον) and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
Both verses speak of Christ attaining perfection and pioneering our faith. But both also clearly go via the way of the cross. Christ leads the way, but it is always through Calvary.
Some fancy word play:
The writer of Hebrews plays on some words here in a way impossible to detect in English.
περικειμενον vs ευπεριστατον: In 12:1 the writer says that we are surrounded by a cloud of witnesses; sin is clinging to us. Both words have a similar root: περι (peri, around). The cloud of witnesses is abiding around us; sin is also standing around us. The word describing sin is quite interesting: ευπεριστατον which breaks down into ευ-περι-στατον: Pleased-around-standing. Sin is happy to stand around us!
Sermon connection: How we can be reminded of the cloud of witnesses, that they may be ever before us as much as sin is?
περικειμονον vs προκειμενον. Both words have at their root: κειμον from κειμαι meaning "lie around." περι (peri) means around vs προ (pro) means before. The cloud of witnesses surrounds us for what lay head of us. And what does lay ahead of us? Agony here but glory later.
Sermon connection: What challenges do you have before you?
Summary: The writer of Hebrews focuses on the reality of trials and tribulations of a faithful life here on earth. The Christian life is not one of avoiding suffering, but embracing it as Christ embraced his own suffering. We follow Christ who suffered before entering glory. Along the way we have our faithful brothers and sisters to inspire us.
Key words:
πιστει (pistei, dative of πιστος , meaning "faith", throughout chapter 11). I discuss this word and its use in my last week's post for Hebrews 11.
μαρτυρων (genitive form of μαρτυς, martys, meaning "testimony"; 12:1) As I've written about 100 times before the word μαρτυς simply meant witness in a legal sense. However, so many Christians died giving their witness, that the meaning of the word changed. Here in Hebrews 12 we already see the shift in the meaning of this word, in that suffering is clearly connected with witnessing. While we may not have modern martyrs in the same sense of direct persecution for faith, most of us have received a powerful witness from someone whose faith endured suffering and obstacles.
αγωνα (agona, meaning "race" or "struggle"; 12:1) The word is essentially agony! We are invited into agony for Christ. This word appears in another verse in relationship to witness:
1 Timothy 6:12 Fight the good fight (αγωνα) of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses.
Translating it as race makes sense given the verb "run" used in 12:1. However, this may seem like a competition against others. The focus here is on the struggle against sin.
This word can also mean "heat" like run a "heat." Or life on earth is like a heat!
αρχηγον (archegon, meaning "pioneer"; 12:2) The word comes from two basic Greek words: αρχη meaning first or primary; ηγον a derivative of αγω meaning lead. Jesus is the first leader! Moving beyond word games, this word appears twice in the letter to the Hebrews. In 12:2 but also 2:10
Hebrews 2:10 It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer (αρχηγον) of their salvation perfect through sufferings.
Hebrews 12:2 looking to Jesus the pioneer (αρχηγον) and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
Both verses speak of Christ attaining perfection and pioneering our faith. But both also clearly go via the way of the cross. Christ leads the way, but it is always through Calvary.
Some fancy word play:
The writer of Hebrews plays on some words here in a way impossible to detect in English.
περικειμενον vs ευπεριστατον: In 12:1 the writer says that we are surrounded by a cloud of witnesses; sin is clinging to us. Both words have a similar root: περι (peri, around). The cloud of witnesses is abiding around us; sin is also standing around us. The word describing sin is quite interesting: ευπεριστατον which breaks down into ευ-περι-στατον: Pleased-around-standing. Sin is happy to stand around us!
Sermon connection: How we can be reminded of the cloud of witnesses, that they may be ever before us as much as sin is?
περικειμονον vs προκειμενον. Both words have at their root: κειμον from κειμαι meaning "lie around." περι (peri) means around vs προ (pro) means before. The cloud of witnesses surrounds us for what lay head of us. And what does lay ahead of us? Agony here but glory later.
Sermon connection: What challenges do you have before you?
Wednesday, August 3, 2016
Hebrews 11:1-3;8-16
This reading occurs in the Revised Common Lectionary, Year C. The Roman Catholic church includes slightly different verses, including either Hebrews 11:1-2, 8-19 or Hebrews 11:1-2, 8-12.
Summary: The writer of Hebrews uses an advanced style of Greek that makes reading it more difficult. I have included a number more technical notes than usual if you want to dig in. The big picture is this: Faith is a mighty, hard and costly matter. A good preacher should be able to extol the power of faith. A better preacher should help the people see that their faith is not their own, but a gift from God, that comes to us by the Spirit and the Word. A great preacher, dare I say it, preaches in such a way that people hear the Word and by the Spirit have this faith. As Jesus says in the related Gospel passage: Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom. (12:32)."
Key words and grammar insights:
υποστασις (hypostasis, meaning "confidence"; 11:1) Yes, ladies and gentlemen, this is the word from all of the Trinitarian debates: One ousia and three hypostases! First, let's break down this word: It comes from υπο- meaning "under" and -στασις meaning "a standing." The hypostasis is the thing that settles to the ground; the foundation. This becomes understood metaphorically then as the base of confidence. The thing upon which you can stand, not just literally, but emotionally.
This is an interesting way of looking at the Trinity -- we have one substance (God) but we have means of confidence, three bedrocks of our life: the creation, the cross and the community of faith. Okay, I got a little cute there...
ελεγχος (elegchos, meaning "testing; 11:1). Liddell-Scott defines this word as "a cross-examining, testing, for purposes of disproof or refutation." Three facts that seem useless:
- It is only used once in the New Testament;
- Old Testament it is found almost exclusively in translations of wisdom literature;
- It has a different meaning if it is declined as a neuter instead of masculine noun.
What is important here: It is really hard to figure out what this word actually means because you cannot get many similar uses as the one here. The other meaning of the word is "rebuke" which makes no sense in this context. If anything, faith is the rebuke of things seen!
ελπιζομενων (participle form of ελπιζω, meaning "hope"; 11:1) How to translate this participle? First, it does not have any article, which would seem to rule out a substantive or an adjective participle. Second, it is in the genitive case and there are no other nearby words in this case, making it difficult to translates as a circumstantial participle. The word that helps us know how to translate this participle is πραγματων. This word is also a genitive neuter plural word meaning "things." There is a parallel structure in the sentence now genitive plural object - nominative singular subject. I would argue to translate ελπιζομενων as a genitive substantive participle
ελπιζομενων υποστασις assurance of things hoped for
πραγματων ελεγχος: proof of things (unseen)
You could argue that ελπιζομενων modifies πραγματων; in this case the above translation (and how everyone translates it) does not change.
βλεπομεν (participle form of βλεπω, meaning "to see"; 11:1;3) This word appears in both verse 1 and 3 in different participle forms. The point is that faith and sight are often not connected. The other point is that God can bring about things that we cannot yet see. Who would have predicted that Africa would be the heart of Christianity over a century ago? Who would believe in life after death when sitting with someone as they die in suffering? Who would believe in forgiveness when they have seen the pain that people cause?
εμαρτυρηθσαν (from μαρτυρεω, martyreo, meaning "testify"; 11:2) As I written about before, Christians changed the meaning of this word. Because so many Christians were killed for their witness, the word martyr came to mean to die for one's witness! The sentence literally reads "the elders were martyred in this faith." In this case, the word means "be well spoken of", like a "we can say about them now" kind of thing. But the most literal translation should shake us up. Faith has a cost!
πρεσβυτεροι (presbyter(oi) meaning "elder"; 11:2) This word can mean ancestors but also simply elders. In the early church this became a position of leadership and is still used today in various churches to designate leadership.!
πιστει (dative form of πιστις, meaning "faith"; 11:3 and then throughout the passage). The writer of Hebrews will begin using the word πιστει repeatedly. It is the word for faith in the dative case. The dative case can have many meanings, most likely in this case the "instrumental" idea. (By means of faith...) In English, we almost always have to have words with prepositions to show how they fit together. Greek can simply "decline" them in cases so show their meanings.
κατηρτισθαι (form of καταρτιζω, meaning "restore", 11:3) This is fascinating. Typically translators understand 11:3 to refer to creation -- the old creation. This would make sense in that the writer of Hebrews is going to begin a retelling of the Old Testament. But the writer intentionally chooses restore (as in Galatians 6:1: If someone is caught in a sin, you who are spiritual should restore him gently). I wonder if the writer of Hebrews here is connecting the old and new creation: God is restoring the new creation -- at his word -- having made the seen from the unseen. My sense is that belief in God's work in making the new creation takes more faith than belief in God's work in making the old creation! I don't think translating this in terms of the old testament creation is wrong (in fact the verb tenses later in the verse suggest this as well as, again, the whole framework of the passage). I just think there might be a small note of the new creation joining the chorus here.
Little bonus: In verse 10 you find a curious word for builder: δημιουργος or demiurge of gnostic faith!
Summary: The writer of Hebrews uses an advanced style of Greek that makes reading it more difficult. I have included a number more technical notes than usual if you want to dig in. The big picture is this: Faith is a mighty, hard and costly matter. A good preacher should be able to extol the power of faith. A better preacher should help the people see that their faith is not their own, but a gift from God, that comes to us by the Spirit and the Word. A great preacher, dare I say it, preaches in such a way that people hear the Word and by the Spirit have this faith. As Jesus says in the related Gospel passage: Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom. (12:32)."
Key words and grammar insights:
υποστασις (hypostasis, meaning "confidence"; 11:1) Yes, ladies and gentlemen, this is the word from all of the Trinitarian debates: One ousia and three hypostases! First, let's break down this word: It comes from υπο- meaning "under" and -στασις meaning "a standing." The hypostasis is the thing that settles to the ground; the foundation. This becomes understood metaphorically then as the base of confidence. The thing upon which you can stand, not just literally, but emotionally.
This is an interesting way of looking at the Trinity -- we have one substance (God) but we have means of confidence, three bedrocks of our life: the creation, the cross and the community of faith. Okay, I got a little cute there...
ελεγχος (elegchos, meaning "testing; 11:1). Liddell-Scott defines this word as "a cross-examining, testing, for purposes of disproof or refutation." Three facts that seem useless:
- It is only used once in the New Testament;
- Old Testament it is found almost exclusively in translations of wisdom literature;
- It has a different meaning if it is declined as a neuter instead of masculine noun.
What is important here: It is really hard to figure out what this word actually means because you cannot get many similar uses as the one here. The other meaning of the word is "rebuke" which makes no sense in this context. If anything, faith is the rebuke of things seen!
ελπιζομενων (participle form of ελπιζω, meaning "hope"; 11:1) How to translate this participle? First, it does not have any article, which would seem to rule out a substantive or an adjective participle. Second, it is in the genitive case and there are no other nearby words in this case, making it difficult to translates as a circumstantial participle. The word that helps us know how to translate this participle is πραγματων. This word is also a genitive neuter plural word meaning "things." There is a parallel structure in the sentence now genitive plural object - nominative singular subject. I would argue to translate ελπιζομενων as a genitive substantive participle
ελπιζομενων υποστασις assurance of things hoped for
πραγματων ελεγχος: proof of things (unseen)
You could argue that ελπιζομενων modifies πραγματων; in this case the above translation (and how everyone translates it) does not change.
βλεπομεν (participle form of βλεπω, meaning "to see"; 11:1;3) This word appears in both verse 1 and 3 in different participle forms. The point is that faith and sight are often not connected. The other point is that God can bring about things that we cannot yet see. Who would have predicted that Africa would be the heart of Christianity over a century ago? Who would believe in life after death when sitting with someone as they die in suffering? Who would believe in forgiveness when they have seen the pain that people cause?
εμαρτυρηθσαν (from μαρτυρεω, martyreo, meaning "testify"; 11:2) As I written about before, Christians changed the meaning of this word. Because so many Christians were killed for their witness, the word martyr came to mean to die for one's witness! The sentence literally reads "the elders were martyred in this faith." In this case, the word means "be well spoken of", like a "we can say about them now" kind of thing. But the most literal translation should shake us up. Faith has a cost!
πρεσβυτεροι (presbyter(oi) meaning "elder"; 11:2) This word can mean ancestors but also simply elders. In the early church this became a position of leadership and is still used today in various churches to designate leadership.!
πιστει (dative form of πιστις, meaning "faith"; 11:3 and then throughout the passage). The writer of Hebrews will begin using the word πιστει repeatedly. It is the word for faith in the dative case. The dative case can have many meanings, most likely in this case the "instrumental" idea. (By means of faith...) In English, we almost always have to have words with prepositions to show how they fit together. Greek can simply "decline" them in cases so show their meanings.
κατηρτισθαι (form of καταρτιζω, meaning "restore", 11:3) This is fascinating. Typically translators understand 11:3 to refer to creation -- the old creation. This would make sense in that the writer of Hebrews is going to begin a retelling of the Old Testament. But the writer intentionally chooses restore (as in Galatians 6:1: If someone is caught in a sin, you who are spiritual should restore him gently). I wonder if the writer of Hebrews here is connecting the old and new creation: God is restoring the new creation -- at his word -- having made the seen from the unseen. My sense is that belief in God's work in making the new creation takes more faith than belief in God's work in making the old creation! I don't think translating this in terms of the old testament creation is wrong (in fact the verb tenses later in the verse suggest this as well as, again, the whole framework of the passage). I just think there might be a small note of the new creation joining the chorus here.
Little bonus: In verse 10 you find a curious word for builder: δημιουργος or demiurge of gnostic faith!
Monday, July 11, 2016
Genesis 18:1-15 (Genesis 18:1-10a)
This passage is found in the RCL , Year C, most recently in the summer of 2016. In this case, it is Genesis 18:1-10a
This passage is found in the Narrative Lectionary Year 2 (Most recently: Sept 20, 2015).
Summary: Right after the beautiful image of Adam and Eve in the garden, we get a glimpse of real families and the problems: infertility, if not infidelity and all sorts of sibling rivalries. What is at stake? Can God be a faithful God over and against human sin and weakness? The answer here is clearly "yes."
איש ("ish", meaning "man", 18:2) The word here does not mean angels, dieties or anything else divine. It simply means man. Which raises all sorts of interesting questions. First, do the three men represent the Trinity? This seems unlikely. Why? First, the two men separate themselves from the "LORD" (18:22). This seems a strange behavior for the Trinity, supposedly united in an eternal dance of love. Second, the two men are referred to as "messengers" (or angels in 19:1). Even the New Testament refers to them as angels (Hebrews 13:2). It seems strange to refer to the second and third person of the trinity as messengers/angels!
Side note on ancient languages: In both Hebrew and Greek, the word for messenger (αγγελος or
מלאכים) is the same as the word for angel (think ev-angelical means good -message!).
Second, can God take a human form without the incarnation? This seems really intriguing. Was God merely appearing as a human...or was God actually taking human form...or is God always in human form? Well, for starters, food was consumed (18:8). Real food! Real stomachs! This was not just a ghost, but a living human being. It seems possible that God could, in fact, take a human form...but this makes a strange case for the significant of Christmas. The significance of Christmas is not that God became human but HOW God became human, namely as a virtual refugee born among animals and proclaimed to shepherds.
צחק ("saqaq", meaning "laugh", 18:12) Simply play on words: Sarah "laughs" (saqaq) and will name her child "he laughs" (Yitzhak, or anglicized, "Isaac")
היפלא ("hi-iphaleh" two words, meaning "if wonderful", 18:14) Some translations take this in a negative way, "Is anything too difficult or too hard." The root here is one of wonderful and miracle -- is anything too amazing, too miraculous for God.
TWOT offers a great insight into this word (really root word) about the fact that the miracle is not as important as the revealed fact that God is for (or against) us.
"Preponderantly both the verb and substantive refer to the acts of God, designating either cosmic wonders or historical achievements on behalf of Israel. that is, in the Bible the root pl° refers to things that are unusual, beyond human capabilities. As such, it awakens astonishment (pl°) in man. Thus, the "real importance of the miraculous for faith (is) -not in its material factuality, but in its evidential character... it is not, generally speaking, the especially abnormal character of the event which makes it a miracle; what strikes men forcibly is a clear impression of God's care or retribution within it" (Eichrodt). We may add that it is essential that the miracle is so abnormal as to be unexplainable except as showing God's care or retribution."
This passage is found in the Narrative Lectionary Year 2 (Most recently: Sept 20, 2015).
Summary: Right after the beautiful image of Adam and Eve in the garden, we get a glimpse of real families and the problems: infertility, if not infidelity and all sorts of sibling rivalries. What is at stake? Can God be a faithful God over and against human sin and weakness? The answer here is clearly "yes."
איש ("ish", meaning "man", 18:2) The word here does not mean angels, dieties or anything else divine. It simply means man. Which raises all sorts of interesting questions. First, do the three men represent the Trinity? This seems unlikely. Why? First, the two men separate themselves from the "LORD" (18:22). This seems a strange behavior for the Trinity, supposedly united in an eternal dance of love. Second, the two men are referred to as "messengers" (or angels in 19:1). Even the New Testament refers to them as angels (Hebrews 13:2). It seems strange to refer to the second and third person of the trinity as messengers/angels!
Side note on ancient languages: In both Hebrew and Greek, the word for messenger (αγγελος or
מלאכים) is the same as the word for angel (think ev-angelical means good -message!).
Second, can God take a human form without the incarnation? This seems really intriguing. Was God merely appearing as a human...or was God actually taking human form...or is God always in human form? Well, for starters, food was consumed (18:8). Real food! Real stomachs! This was not just a ghost, but a living human being. It seems possible that God could, in fact, take a human form...but this makes a strange case for the significant of Christmas. The significance of Christmas is not that God became human but HOW God became human, namely as a virtual refugee born among animals and proclaimed to shepherds.
צחק ("saqaq", meaning "laugh", 18:12) Simply play on words: Sarah "laughs" (saqaq) and will name her child "he laughs" (Yitzhak, or anglicized, "Isaac")
היפלא ("hi-iphaleh" two words, meaning "if wonderful", 18:14) Some translations take this in a negative way, "Is anything too difficult or too hard." The root here is one of wonderful and miracle -- is anything too amazing, too miraculous for God.
TWOT offers a great insight into this word (really root word) about the fact that the miracle is not as important as the revealed fact that God is for (or against) us.
"Preponderantly both the verb and substantive refer to the acts of God, designating either cosmic wonders or historical achievements on behalf of Israel. that is, in the Bible the root pl° refers to things that are unusual, beyond human capabilities. As such, it awakens astonishment (pl°) in man. Thus, the "real importance of the miraculous for faith (is) -not in its material factuality, but in its evidential character... it is not, generally speaking, the especially abnormal character of the event which makes it a miracle; what strikes men forcibly is a clear impression of God's care or retribution within it" (Eichrodt). We may add that it is essential that the miracle is so abnormal as to be unexplainable except as showing God's care or retribution."
Tuesday, July 5, 2016
Colossians 1:1-14
This passage is found in the RCL year C, last appearing in Summer 2016.
Summary: This passage is unlikely see much preaching time because it is paired with the parable of the Good Samaritan! But there is some interesting stuff in here, especially as one considers the rest of the letter. Overall, Paul really expects the people who believe in Christ to live differently than the rest of society. Living as a follower of Christ never was, is or will be easy. But no fear, for Christ is the true hero, the one who has come to rescue us.
Key words:
αγιοις (hagios, meaning "saint", 1:2) This word is a tough one to translate. Literally it means "holy ones" or latinized, "saints." In the original church, the believers viewed each other as saints. Overtime, this term came to refer to a small number of Christians (the "marines" if you will). But in the original church it was everyone. So do we translate this as "saints" reminding people that they, as Christians, are saints, or do we avoid this word to avoid its every day meaning as a "1-in-1000 person who someone how rose above the rest of us."
ευχαριστουμεν (from ευχαριστω, "eucharistoo", meaning "thanksgiving", 1:3) Just a quick reminder that our fancy Holy Communion term "Eucharist" meanings "thanksgiving." It was used in the New Testament not simply to refer to the action of Jesus in Holy Communion (he gave thanks) but also to refer to any giving of thanks to God!
καρποφορουμενον (from "καρποφορεω", meaning "bear fruit", 1:6) This summer's Biblical theme ought to be fruit. Although we've left Galatians, Paul continues to talk about the idea of bearing fruit!
αξιος ("axios," meaning "worthy", 1:10) Some scholars consider Colossians deutero-Pauline, in that Paul did not write it. Typically such scholars really do not like the housevcodes at the end of the letter. I don't agree with this assessment; I think Colossians is very much like Paul; if not him, then someone who studied a great deal under Paul and who was him or herself brilliant and inspired wrote it. But lest we think that worthiness is not a Pauline concept:
Philippians 1:27 Only, live your life in a manner worthy of the gospel of Christ
Romans 16:2 So that you may welcome her in the Lord as is fitting for the saints, and help her in whatever she may require from you, for she has been a benefactor of many and of myself as well.
1 Thessalonians 2:12 Encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.
See also Ephesians 4:1: I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called.
Some words on atonement and the work of Christ
The letter to the Colossians quickly shifts away from prayers for the believers and moves into a hymn of Christ's praise. In this week's passage we read a few metaphors used to describe for the work of Christ:
- κληρου (from κληρος, "kleros" meaning "inheritance", 1:12)
We gain an inheritance in Christ.
- ερρυσατο (from ρυομαι, "hermai" meaning "rescue, 1:13)
Christ rescued us from darkness (literally the word is hero!)
- απολυτρωσιν (from απολυτρωσις, "apolytrosis" meaning "redemption, 1:14)
Christ redeemed us through forgiveness.
In some ways, these are all classic theological notions involve the Christ who suffers and then defeats death. What new insights or perspectives might Colossians offer us? It seems though that the redemption is not (or at least not primarily) from God's wrath, but rather the powers of sin. Sin has a really power to captivate us. This does put us before God's wrath (3:6), but this is not the real problem, rather sin is. To put it another way, Colossians is not describing substitutionary atonement (where Jesus takes our place on the cross and therefore the punishment of our sins) and more of a synthetic atonement where Christ's death and resurrection have cause in us the death of the old and the rising of the new.
We need a hero. Who has finally arrived!
Tuesday, June 7, 2016
Luke 7:36-8:3
This passage occurs in the RCL during year C, most recently June 2016.
This passage also occurs in the Narrative Lectionary, Year 3, most recently Feb. 2017.
Summary: A.M.A.Z.I.N.G. story. It is a beautiful story of what forgiveness looks and feels like.
It is profound that this passage is paired with the Galatians 2:15-21 reading. In that passage we hear about what the process of justification (forgiveness) and sanctification (Christian living) look like in propositional truth form. In this passage, we see what it looks like in narrative form. I love the Paul passage, but the Luke one may be easier to preach on. What does justification look like: The world's opinion of you has not changed, but you can worship the crucified savior. What does sanctification look like: The world's opinion of you has not changed, but you can go in peace. As either Paul or Luke portray it, sin does not go away, either inside or outside, but Christ's love, given to us in faith, gives peace and joy.
Key words:
ηλειφεν (from αλειφω, aleipho, meaning "anoint", 7:38) This word is interesting because of where it appears in the Old Testament (or the Old Testament translated into Greek, the Septuagint). Priests were anointed (Exodus 40:13; Numbers 3:3); those in grief mourn (2 Samuel 12:20; 14:2). Either of these offer great ways to think about Jesus: He is being anointed priest by a grand sinner; or the woman is in mourning over his death. I vote for the later because she uses μυρον (7:37) or myrrh, which is used for the burial of the dead.
Note: Although this word means anointed, it is not the same word as anoint like a king. That word in Greek is "Christ"!
αγαπη (agape, meaning "love", 7:42) The proper/necessary/automatic response to forgiveness is love. Duh. But...why is this not always the case for us when we experience forgiveness? Perhaps we do not believe we have sinned; perhaps we do not know what love is. The story suggests that the Pharisee, being unaware of his sins, did not appreciate his forgiveness and therefore did not love (or know how to love?). If this is the case, then good preaching should make us feel really bad (right!?) in order to make us realize how much Jesus loves us. I think this is somewhat true, but I wonder what else there might be.
Another take: the new creation loves and rejoices in forgiveness. But this is often hidden from us. We don't feel forgiveness and we don't feel love when we are in church and experience church. God preaching reminds us that even when we don't "feel" it, God is still present, forgiving us and renewing us, even amid death and sin, that are always present realities.
To put it another way -- how do I know I am forgiven? We have permission to worship the cruficified savior.
εχαρισατο (from χαριζομαι, charizomai, meaning "forgive" or "grace", 7:42) It is important, at least to me, to acknowledge that humans do not forgive each other. We can be gracious to each other and cancel debts, but forgiveness of sin belongs to God. This is why there is such consternation that Jesus actually forgives (αφιημι). Outside of commissioned priests, finding examples of humans forgiving each other is truly rare in Scripture, if arguably at all. We are called to be gracious to one another and forgive (if not bear) one another's burdens. But when it comes to a final reckoning, this belongs to God, and not my neighbor.
σεσωκεν (from σωζω, sozo, meaning "save", 7:50) Beautiful use of perfect tense in Greek. The faith saved her in the past but creates a future state of being saved.
ειρηνην (Irene (extra "n" is because its accusative case), meaning "peace" 7:50) This is a stark look at the peace of Christ. The community looks down on her, yet she has peace. Peace in Christ does not mean the external reality has changed. It means inside we know who Jesus is and that Jesus loves us.
αυτιας ("of theirs", 8:3) This feminine plural dative...means this: women were funding Jesus ministry. They were also commissioned.
This passage also occurs in the Narrative Lectionary, Year 3, most recently Feb. 2017.
Summary: A.M.A.Z.I.N.G. story. It is a beautiful story of what forgiveness looks and feels like.
It is profound that this passage is paired with the Galatians 2:15-21 reading. In that passage we hear about what the process of justification (forgiveness) and sanctification (Christian living) look like in propositional truth form. In this passage, we see what it looks like in narrative form. I love the Paul passage, but the Luke one may be easier to preach on. What does justification look like: The world's opinion of you has not changed, but you can worship the crucified savior. What does sanctification look like: The world's opinion of you has not changed, but you can go in peace. As either Paul or Luke portray it, sin does not go away, either inside or outside, but Christ's love, given to us in faith, gives peace and joy.
Key words:
ηλειφεν (from αλειφω, aleipho, meaning "anoint", 7:38) This word is interesting because of where it appears in the Old Testament (or the Old Testament translated into Greek, the Septuagint). Priests were anointed (Exodus 40:13; Numbers 3:3); those in grief mourn (2 Samuel 12:20; 14:2). Either of these offer great ways to think about Jesus: He is being anointed priest by a grand sinner; or the woman is in mourning over his death. I vote for the later because she uses μυρον (7:37) or myrrh, which is used for the burial of the dead.
Note: Although this word means anointed, it is not the same word as anoint like a king. That word in Greek is "Christ"!
αγαπη (agape, meaning "love", 7:42) The proper/necessary/automatic response to forgiveness is love. Duh. But...why is this not always the case for us when we experience forgiveness? Perhaps we do not believe we have sinned; perhaps we do not know what love is. The story suggests that the Pharisee, being unaware of his sins, did not appreciate his forgiveness and therefore did not love (or know how to love?). If this is the case, then good preaching should make us feel really bad (right!?) in order to make us realize how much Jesus loves us. I think this is somewhat true, but I wonder what else there might be.
Another take: the new creation loves and rejoices in forgiveness. But this is often hidden from us. We don't feel forgiveness and we don't feel love when we are in church and experience church. God preaching reminds us that even when we don't "feel" it, God is still present, forgiving us and renewing us, even amid death and sin, that are always present realities.
To put it another way -- how do I know I am forgiven? We have permission to worship the cruficified savior.
εχαρισατο (from χαριζομαι, charizomai, meaning "forgive" or "grace", 7:42) It is important, at least to me, to acknowledge that humans do not forgive each other. We can be gracious to each other and cancel debts, but forgiveness of sin belongs to God. This is why there is such consternation that Jesus actually forgives (αφιημι). Outside of commissioned priests, finding examples of humans forgiving each other is truly rare in Scripture, if arguably at all. We are called to be gracious to one another and forgive (if not bear) one another's burdens. But when it comes to a final reckoning, this belongs to God, and not my neighbor.
σεσωκεν (from σωζω, sozo, meaning "save", 7:50) Beautiful use of perfect tense in Greek. The faith saved her in the past but creates a future state of being saved.
ειρηνην (Irene (extra "n" is because its accusative case), meaning "peace" 7:50) This is a stark look at the peace of Christ. The community looks down on her, yet she has peace. Peace in Christ does not mean the external reality has changed. It means inside we know who Jesus is and that Jesus loves us.
αυτιας ("of theirs", 8:3) This feminine plural dative...means this: women were funding Jesus ministry. They were also commissioned.
Monday, June 6, 2016
Galatians 2:11-21
This passage occurs as the RCL New Testament lesson during year C, most recently June 2016. It sometimes appears as Galatians 2:15-21.
Summary: I feel like Paul's point is easier than to sing than to preach: We are saved by grace; we still sin; Christ dwells in us. The solution to sin is not a better you or me, but Christ dwelling in me and you.
Last lectionary cycle (2013) I played with the phrase "orthopedics" and walking with the Gospel. I wore two shoes. The first shoe was for the the law. In fact, I wore no show on one foot. I could only see my bear, stinky, calloused and splotchy haired feet: A reminder I am a mortal sinner who is not God. The other shoe was a work boot for the mission trip. Christ forgives us but also makes a home in us, so that, just like him, we might live for God, which of course, means a life of praise and service toward the neighbor.
Key words and concepts:
κατεγνωμενος ("condemned," καταγινωσκω, 2:11) Some translations stick in a "self-condemned" here because the verb is in the passive. (It literally reads "He was condemned".) Not sure if it is fair to read this as self-condemned or not. What I do know is that the NIV's "he was in the wrong" is about a sugar coated as a summer fair cotton candy stick...
αφοριζω ("set aside," 2:12) Being set aside is not always a bad thing. Paul says he is "set aside" to be an apostle (Rom 1:1) and Paul even addresses this fact in Gal 1:15!! For what are we as baptized Christians set-aside?
ορθοποδεω ("walk consistent with", 2:14). (Loan word in English: orthopedics!) Paul here talks about walking correctly toward/with the truth of the gospel! Great image. This is perhaps our goal as pastors, to give people the right shoe! Somehow walking with Christ includes being crucified with him and living to God (2:20).
Side note: This word is a only used once in the New Testament. Sometimes people use the frequency of infrequent words to justify Pauline authorship. Unfortunately, there are just as many single use words (technically: hapax legomenon) in Galatians as in Ephesians, a letter whose authorship is often debated; for a nice article on the difficulties of using hapax legomenon as evidence of authorship, see a good wikipedia article.
πιστεως χριστου ("faith of Christ", 2:16): This is a little phrase in a big theological debate: How to translate: Faith of Jesus Christ? There are two clear options:
A) Objective genitive: The genitive is the object; faith's object is Jesus Christ. Faith in Jesus Christ.
B) Subjective genitive: The genitive is the subject; Jesus Christ is the subject who has the faith. Jesus Christ's faith
If you push toward objective translation, you are basically saying we are justified by Christ's faith in God, which may mean our own faith is not necessary for salvation. I am comfortable leaving this translation ambiguity, because Galatians 2:19-20 argues that our and Christ's hearts became one in faith anyway!
For those curious, though, the NET Bible summarizes the challenge: A decision is difficult here. Though traditionally translated "faith in Jesus Christ," an increasing number of NT scholars are arguing that πιστεως χριστου and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean "Christ's faith" or "Christ's faithfulness" (cf., e.g., G. Howard, "The 'Faith of Christ'," ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, "πιστις χριστου," NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πιστεως takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, "The Pistis Christou Formulations in Paul," NovT 22 (1980): 248-63; J. D. G. Dunn, "Once More, PISTIS CRISTOU," SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
Some grammar odds and ends:
2:12 Lesson on infinitive phrases: The phrase "Before they came..." is in "articular infinitive with preposition" construct. Which basically means it reads like this: "Before the coming them" and should be translated, "Before they came." First translation help: The subject of any infinitive phrase in Greek is in the accusative. Second translation help. The verb here is in the aorist. Which suggests not as much past time but "point" or "event" time. Before the event of their coming...or even "Before their arrival."
2:14 Lesson on the subjunctive: Paul uses an "ei" clause; because the verb of the clause is in the indicative and not the subjunctive, you can (and should) translate the "ei" as "since" and not "if."
Summary: I feel like Paul's point is easier than to sing than to preach: We are saved by grace; we still sin; Christ dwells in us. The solution to sin is not a better you or me, but Christ dwelling in me and you.
Last lectionary cycle (2013) I played with the phrase "orthopedics" and walking with the Gospel. I wore two shoes. The first shoe was for the the law. In fact, I wore no show on one foot. I could only see my bear, stinky, calloused and splotchy haired feet: A reminder I am a mortal sinner who is not God. The other shoe was a work boot for the mission trip. Christ forgives us but also makes a home in us, so that, just like him, we might live for God, which of course, means a life of praise and service toward the neighbor.
Key words and concepts:
κατεγνωμενος ("condemned," καταγινωσκω, 2:11) Some translations stick in a "self-condemned" here because the verb is in the passive. (It literally reads "He was condemned".) Not sure if it is fair to read this as self-condemned or not. What I do know is that the NIV's "he was in the wrong" is about a sugar coated as a summer fair cotton candy stick...
αφοριζω ("set aside," 2:12) Being set aside is not always a bad thing. Paul says he is "set aside" to be an apostle (Rom 1:1) and Paul even addresses this fact in Gal 1:15!! For what are we as baptized Christians set-aside?
ορθοποδεω ("walk consistent with", 2:14). (Loan word in English: orthopedics!) Paul here talks about walking correctly toward/with the truth of the gospel! Great image. This is perhaps our goal as pastors, to give people the right shoe! Somehow walking with Christ includes being crucified with him and living to God (2:20).
Side note: This word is a only used once in the New Testament. Sometimes people use the frequency of infrequent words to justify Pauline authorship. Unfortunately, there are just as many single use words (technically: hapax legomenon) in Galatians as in Ephesians, a letter whose authorship is often debated; for a nice article on the difficulties of using hapax legomenon as evidence of authorship, see a good wikipedia article.
πιστεως χριστου ("faith of Christ", 2:16): This is a little phrase in a big theological debate: How to translate: Faith of Jesus Christ? There are two clear options:
A) Objective genitive: The genitive is the object; faith's object is Jesus Christ. Faith in Jesus Christ.
B) Subjective genitive: The genitive is the subject; Jesus Christ is the subject who has the faith. Jesus Christ's faith
If you push toward objective translation, you are basically saying we are justified by Christ's faith in God, which may mean our own faith is not necessary for salvation. I am comfortable leaving this translation ambiguity, because Galatians 2:19-20 argues that our and Christ's hearts became one in faith anyway!
For those curious, though, the NET Bible summarizes the challenge: A decision is difficult here. Though traditionally translated "faith in Jesus Christ," an increasing number of NT scholars are arguing that πιστεως χριστου and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean "Christ's faith" or "Christ's faithfulness" (cf., e.g., G. Howard, "The 'Faith of Christ'," ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, "πιστις χριστου," NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πιστεως takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, "The Pistis Christou Formulations in Paul," NovT 22 (1980): 248-63; J. D. G. Dunn, "Once More, PISTIS CRISTOU," SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
Some grammar odds and ends:
2:12 Lesson on infinitive phrases: The phrase "Before they came..." is in "articular infinitive with preposition" construct. Which basically means it reads like this: "Before the coming them" and should be translated, "Before they came." First translation help: The subject of any infinitive phrase in Greek is in the accusative. Second translation help. The verb here is in the aorist. Which suggests not as much past time but "point" or "event" time. Before the event of their coming...or even "Before their arrival."
2:14 Lesson on the subjunctive: Paul uses an "ei" clause; because the verb of the clause is in the indicative and not the subjunctive, you can (and should) translate the "ei" as "since" and not "if."
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