Matthew 3:1-12

This passage occurs in the Advent season of the Revised Common Lectionary (Year A).
 
Summary: The great fun of this passage is that everything is happening all at once and then over and over again.  First, John commands the people to repent, but tells them to do this repeatedly.  Then, people are continually getting baptized while at the same time continually confessing.  The order of baptism-confession-repentance is not entirely clear.  Well, actually, it is clear:  They all happen at once.  Over and over again.  Does this mean baptism happens again and again?  I think the baptism of fire does happen again and again, even if the ritual only happens once in our lives.  What is not in question is that baptism, at least for John, is connected with repentance.

Key Words:

μετανοιετε ("repent"; 3:2).  This verb is in the present tense.  This is significant because it implies that the action ought to be on-going.  In other words, the action of repentance is not a one time event, but a life-time one.  Interestingly, this is the verse that begins the 95 thesis.  When Luther read a similar passage in Greek, he saw that the Latin had removed this continuous aspect of the Greek and said, "Hey!"  "When our Lord and Master, Jesus Christ, said "Repent" he willed that the whole life is one of repentance."  

Advent used to focus on repentance.  The candle and vestments were purple with one pink; now they are blue.  The current focus is hope and "blue" is the color.  Yet we've kept the same lessons, which seem to focus a great deal on repentance.  I sense that repentance and hope are always related.  You cannot repent if you do not believe a situation can get better.

βαπτισμα ("baptism"; 3:7).  Originally, this word did not have religious meaning.  It simply meant to dip.  For your enjoyment, here are the Liddell-Scott hellenestic meanings of the word.  Wow!

I. trans. to dip in water
2. to dip in poison
3. to dip in dye, to dye
4. to draw water
II. intransitive the ship dipped, sank

Try preaching that:  Baptism as a dip in poison; as a dip in dye; as a drawing of water from God; as finally, a sinking ship!  Didn't some monk once write about Baptism as daily dying and rising?

πνευμα ("spirit"; 3:11).  The word can mean "breath" as well.  What is worth noting, especially as we begin the year of readings from Matthew's Gospel, that the Holy Spirit plays an integral role in Matthew's Gospel.  It is not fair to simply say Luke is about the Spirit...In Matthew the Spirit is there too, connected with the birth of Jesus (1:18) and the command to make disciples (20:18). 

This word also shows up in this week's Isaiah text (11:2).  The "Spirit of the Lord" is upon me.  The NRSV, always trying to avoid the Trinity in the OT, makes it "spirit of the Lord." (Note the lower case "spirit.)"  Everyone else, of course, gets it right and makes it "Spirit of the Lord" if not "Lord's Spirit."

Grammar point: 
Greek and Hebrew punctuation.  Well, they're ain't much!  Especially in the earlier manuscripts when things were all capitals (in Greek).  Anyway, there is some and Mark does a little slight of hand here:
"A voice cries in the wilderness:  "Prepare the way of the Lord."  The Hebrew more accurately reads:
"A voice cries, "In the wilderness, prepare the way of the Lord."  Ie, get ready to go back from exile on the road through the wilderness.  Mark and Matthew take the verse and give it new meaning!  A reminder of the freedom that the Spirit gives us to interpret the Word for our context.  Or maybe a warning too!

Verse Translation:
Matthew 3:6 και εβαπτιζοντο εν τω Ιορδανη ποταμω υπ αυτου εξομολογομενοι τας ἀμαρτιας αυτων

Sometimes, before you divide and conquer, just try reading the sentence by sticking in vocab you know and see where you get. When it comes to this verse, if you know a bit of Greek, you should be able to get: 

And baptize in the Jordan under/by/of him ?? the sins of them

Let's save that nasty participle and look at the first half of the sentence (ie, now divide)

και εβαπτιζοντο εν τω Ιορδανη ποταμω υπ αυτου

The key to translation here is to recognize that baptize is a passive voice verb.  This allows you to make sense of "υπ αυτου" which is how Greek tells you who did the action in passive voice:

"And baptized in the river Jordan by him." 

Now we nail down our verb a bit more:  imperfect, 3rd person:

"And they were continuously being baptized in the river Jordan by him."

So, now onto:  εξομολογομενοι τας ἀμαρτιας αυτων

 τας ἀμαρτιας αυτων should be clear:  Their sins or the sins of them.

However, the participle is a mess here.  It turns out it means "confess"  It is a middle present participle.  Hmm...middle means you can translate it as active.
So:  "confessing their sins."

What is the connection of this clause to the rest of the clause?  Well, the participle is a circumstantial participle...but what circumstances?  Well, the key here is the tense.  It is present tense.  That means the action is on-going.  However, the main verb is in the imperfect.  So does this mean the baptizing happened before the confessing?  No!  The present tense of the participle means that this action happens at the SAME time as the main verb.  In other words, the people did not baptize and then confess; or vice verse.  What is means is that while they were being baptized, they simultaneously were confessing.  So we get:

"And they were continuously being baptized in the river Jordan by him, while they were confessing their sins."

In the wilderness of life, our baptism and confession...and repentance are all related.

Matthew 24:36-44

 This passage occurs for Advent 1, year A.  Because A) I don't always preach on the lectionary in Advent; B) I love the Isaiah passage paired with this Gospel and C) it falls so closely after Thanksgiving, I have not done a post on this passage.

So, some less organized thoughts about this passage.

παρουσια ("coming"; Matthew 24:37, 39): This word can mean simply "presence."  It can also meant "coming" -- literally translated as "Advent" by Jerome when he translated the Greek into Latin.

BDAG has some helpful insight (as usual)

"On one hand the word served as a sacred expression for the coming of a hidden divinity, who makes his presence felt by a revelation of his power, or whose presence is celebrated in the cult)."

"On the other hand, it became the official term for a visit of a person of high rank, especially of kings and emperors visiting a province."

Is Christ speaking about his spiritual presence among us?  It sounds more like the final victory procession.  If one wants to know what this looks like, one can turn to apocalyptic parts of the New Testament.  Or just read the triumphal entry of Jesus into Jerusalem (Palm Sunday).  This Sunday might be interesting to build off of Christ the King.  What kind of triumphal procession does Jesus normally take?  Fascinatingly, in the Middle Ages, the preaching text for Advent 1 was the Palm Sunday passage!

κατακλυσμος (literally, cataclysm; 24:38, 39)  Jesus references a time of great destruction in which the righteous are saved through the ark.  This is hard; but is it meant to point out the destruction or ultimate salvation?  To what extent is destruction a part of creation?

Lastly, παραλαμβανω and αφιημι (24:40, 41)  These words are an interesting pairing.  They could mean "taken and left behind."  But they can just as easily mean "received and forgiven." 

Possible solutions:  

- Accept the fact that half of the people on earth will be left behind when Jesus comes, awaiting their opportunity to repent.

- Move to a sinner/saint understanding -- in each person resides two people. The saint is received; the sinner is forgiven, but this means, truly, left behind.

- That some are taken and others forgiven.  Both good outcomes and the result of Jesus coming among us.

Luke 23:33-43

This passage occurs on Christ the King Sunday in the Revised Common Lectionary (Year C).
 
Summary
There is an ambiguity in the Greek this week.  Do those mocking Jesus disbelieve he is king or, knowing this, misunderstand what this means?  The world has often suffered, not simply because we deny Jesus' his title, but because we misunderstand what it means for him to be king.  This passage offers great contrasts between Jesus' rule (or even economy) and that of Rome (and the world):  Jesus willingness to die, forgive and share.

2024 insight:  While doing a series on the 7 last words, I played around with the word paradise, realizing that this is the Greek word the Septuagint uses for the Garden of Eden. This definitely opened up some preaching possibilities in terms of Jesus restoring all things.

Key Words
σταυρόω (23:33; 'crucify')  As scholar Martin Hengel writes, “Death on the cross was the penalty for slaves, as everyone knew; as such it symbolized extreme humiliation, shame and torture.”  People wear crosses around the necks and jewelry today.  Not so in Jesus' day.

διαμερίζω  (23:34; see also 22:17, "divide")  The soldiers divide Jesus garments by lot.  Interesting, a scene early in the passion Jesus has the disciples divides the bread.  Quite a contrast between the kingdom of Rome and the Kingdom of Jesus!

χριστος (23:35,39, "Christ" or "Anointed.")  This word is from the Hebrew: "Messiah," which means anointed.  Worth pointing out is that Jesus has been called the Christ before.  First, by angels (2:11), then by Peter (4:41) and perhaps one could argue, by the penitent thief.

σωσάτω εαυτόν (23:25, 37 and 39, "Save yourself")  This is clear in the English, but worth pointing out.  Three times Jesus is commanded to save himself (or "save yourself).  Jesus was tempted three times in the wilderness.  At the end he is tempted three times as well.  This reveals the real purpose of the original temptations -- to avoid Jesus dying on the cross.  The kings of this world save themselves.  Jesus saves others.  (It also brings up an interesting question:  Could Jesus have saved himself at that point?  I believe the questions suggest he could of, but until the end, suffered willingly).

βασιλεύς (23:38; "King")  As BDAG puts it, "one who rules as possessor of the highest office in a political realm."  This doesn't mean mayor.  King.  In Athens, he had charge of the public worship and the conduct of criminal processes.  While "kingdom of God" or "Christ the king" does not reference medieval European kings, the New Testament writers would have known this word meant "authoritative power that is often abused"; in fact, the two examples of king in the New Testament are the Herods.  The OT isn't any better, as two folks listed as βασιλεύς the Old Testament include:  Pharaoh and Nebuchadnezzar

παραδείσῳ (23:43, paradise).  In Genesis 2 (and then in Revelation 2), the word for the Garden of Eden in Greek is paradise!  This might provide some fertile ground (get it, ground, ADAMAH!) for sermons, reflecting on the full mission of God to restore paradise.

Grammar Review:  εἰ
Once again we come to the lovely word "εἰ."  This can mean "if" or "since."  The correct translation depends on context but especially on the mood of the verb.  If the verb is in the subjunctive, "εἰ" should most likely be translated "if."  If the verb is in the indicative mode, then "εἰ" should be translated as "since."  In this particular passage, the verbs are indicative, so perhaps we should go with "Since you are the son of God."  Perhaps it makes little difference, but the translation begs a question:  Are the passers-by, the soldiers and even the thief wrong about him being the son of God; or are they wrong about what it means to be the son of God.  If you translate εἰ as "if" then you are arguing they don't know that he is the son of God.  If you translate εἰ as "since" then you are arguing that they know he is the son of God, they just don't have a clue what this means for the world.  I think the later translation probably makes us more uncomfortable and hence why we go with the grammatically incorrect (or at least less correct) "If you are the son of God..."

Sentence Translation. 23:33
καὶ ὀτι ἠλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκει ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὀν μὲν εκ δεξιων, ὀν δὲ εξ ἀριστερων

(NRSV) When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left.

I picked this sentence because its not that hard in the Greek, but you need to know a trick or two to get through it.

First task, as always is to divide the sentence in to smaller pieces.  Use the commas:
1) καὶ ὀτε ἠλθον ἐπὶ τὸν τόπον τὸν καλούμενον  Κρανίον
2)  ἐκει ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους
3)  ὀν μὲν εκ δεξιων
4)  ὀν δὲ εξ ἀριστερων

Looking at section 1: First, look for a verb.  Ah!  Notice the nice verb: ἠλθον.  This normal, nice looking aorist verb tells you two things -- one, you have a relatively straight-forward part of the sentence here and two, the subject of your sentence is I or they.  Remember, Greek can bury the subject in the verb.

Fill in what you know:  "And when they upon the place the "something-ugly" Kranion."

The "something ugly" is an adjective participle.  Easy to translate; easy to recognize.  Notice the pattern:  the +noun+ the + participle:  τὸν τόπον τὸν καλούμενον

The formula is "the noun who/which does the verb of the participle."
Or in this case, "The place which calls Kranion."
You also need to recognize (perhaps again through software) that it is a passive participle.  You should be able to figure this out on your own...know how?  Hint:  μεν
So you fix for the passive voice:
"The place which is called Kranion."  Kranion, or Cranion, means skull.  So we fix this up:
The place which is called "Skull"

"And then they came to the place which is called "Skull"

2)  ἐκει ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους

Again, find the verb.  Notice again, its a nice verb:  ἐσταύρωσαν   Long, but not too bad...classic aorist.  Adds an "ε" in the beginning and "σ" toward the end.  Also tells you the subject:  "They"

So another basic sentence with a little twist:  "Here they crucified him and the-something or other"

Here we have the "substantive" participle.  Easiest in the book to translate.  Formula is:  "the+participle" and translates, "The one/ones who/which verb"  In this case:  "The ones who do bad things."

So we put it all back together:  "Here they crucified him and the others who did bad things."

3) ὀν μὲν εκ δεξιων

4) ὀν δὲ εξ ἀριστερων

A little hint:  μὲν and  δὲ is a parallel structure hint:  "on the one hand...and on the other." 

To translate ὀν you should put in "who."  "who on the one hand of his left, who on the other hand of his left."
In fact, since ὀν is accusative, this should be"  "whom on one hand..."  But this is all too confusing and we let the words we've heard most of our life suffice:  "one on his left and the other on his right."

Two questions for you:  why is ὀν in the accusative?   (Because the sentence is describing the two bad guys.  The bad guys were in the accusative and so the writer is letting you know he is still talking about them by keeping things in the same case.)

And why is it εξ instead of εκ before ἀριστερων?  Because the Greeks like a harder sound before words that begin with vowels.

Luke 21:5-19

This passage occurs in the Revised Common Lectionary in Year C, most recently November 2019.
 
Summary:  The translators do a good job in this passage of not "covering up" the intensity of Jesus words.  As I played around in the Greek, I found a number of odd parallels between this passage and the resurrection account in Luke 24.  First, both this story and the resurrection story are haunting.  Here Jesus warns the people not to be terrified (πτοέω).  When his disciples encounter Jesus after the resurrection, they will be terrified.  Next, Jesus warns of the listeners they will be betrayed (παραδίδωμι); after the resurrection, the disciples will hear the angels announce that it was necessary for Jesus to be betrayed.  Finally, Jesus tells them about their future witness (μαρτύριον); after the resurrection, Jesus will send them out to be his witnesses to the world. 

These are loose parallels, I admit.  The basic point of the passage is that witnessing to Christ is connected with our suffering and finally, our own resurrection.  I would argue, both from the text and theologically, however, that witnessing to Christ finally is grounded in the suffering and resurrection of Jesus.

Theological curve ball, completely unrelated to the Greek:  This week Jesus promises to give words; in Mark's account, the Holy Spirit will give the words!

Key Words:

λιθοις καλοις ("beautiful stones", 21:5)  A sermon idea -- what do you consider the beautiful stones of your life?  The things that "adorn" life and upon which you build your confidence, your hope and your life?  The destruction of the temple rocked the foundation of Jewish world; what stones have your realized were only "beautiful stones", not "living stones."

μαρτύριον ('witness'; 21:13; see also 24:48)  Originally this word simply meant "testimony."  Because so many Christians gave their life as a martyr, however, the word eventually came to mean one who would die for a cause; ie, their willingness to die became their witness.  Jesus, after the resurrection will say, "You will be my witnesses." (Again in Acts 1:8)

πτοέω ('terrified'; 21.9; 24.37)  This word means terrified; the only other appearance of this word in the New Testament is used in Luke 24 to describe the reaction of the disciples to the risen Christ, who they believe is a ghost.

παραδίδωμι ('hand over'; 21.12; 16)  A very common word in the NT (roughly 100 times!)  Jesus ministry in the Gospel of Mark, for example, begins with the handing over (or betrayal) of John the Baptist.  Interesting to point out here is that this word will also appear in the resurrection accounts -- from the angels and then from Cleopas.

- Oddly enough, sometimes handing things over can be good -- Paul, for example, says he is simply handing over the words of institution (11:23) and the core kyrgma (15:3).

συναγωγη (literally "synagogue", from "lead together", 21:12)  It is worth noting that people will be handed over to synagogues.  Even if you want to believe this is Luke adding words into Jesus' mouth, it is clear that Jesus did not anticipate that his death and resurrection would end the conflict within Judaism about him.  The 1st century included a great deal of inter-religious tension.

ὐπομονή ('endurance'; 21.19)  Although rare in the Gospels, the epistles in the NT are filled with calls for endurance!  6x in Romans; 7x in Revelation.  The word means to endure and is often connected with suffering.  See Romans 5:3:  "Suffering produces endurance (NRSV)"

κτάομαι ('acquire'; 21.19)  This word appears rather infrequently in the NT.  One example is from Acts, where an official mentions he acquired his citizenship for a large amount of money (22.28).  This word does not mean hold but means acquire.

Grammar Review:  Non-necessity of an implied subject (its easier than it sounds)
In Greek, because you conjugate the verb based on who is the subject, you don't always need to list the subject.  For instance:  "λεγω" tells you both the action (speaking) and the subject (I).  Normally, in fact, Greek doesn't explicitly say the subject, but the reader/listener figures it out from the conjugated verb. 
Sometimes though Greek will leave in the non-necessary subject for emphasis.  This is true in a particular expression:  "I am" or "εγω ειμι."  This particular expression is often used as a name of God -- the one who is!  A handful of times Jesus will use this in the Gospels, most pointedly in John.  In this particular passage, Jesus says that many will come and that "I am," using two words, the subject and verb.  Again, the subject is unnecessary.  So why the emphasis?  First, because anyone declaring they are the messiah would probably want to emphasize the fact that they were indeed the Messiah.  Secondly, someone could employ this construction to indicate, in short hand, that they are God.

Only once will Jesus use these words - "I am he" - for himself in the Gospel of Luke.  After the resurrection he stands in the midst of his disciples and say, "εγω ειμι."  (24.39)  A reminder that its not only in John that Jesus uses such expressions!

Sentence Translation: 21:9
οταν δε ακουσητε πολεμους και ακαταστατιας, μη πτοηθητε; δει γαρ ταυτα γενεσθαι προτον, αλλ ουκ ευθεως το τελος

First step, as always, is to break down the sentence into smaller parts.  Let the punctuation help you here.
1) οταν δε ακουσητε πολεμους και ακαταστατιας
2) , μη πτοηθητε;
3)  δει γαρ ταυτα γενεσθαι προτον
4) , αλλ ουκ ευθεως το τελος

Now you've got four fragments, each of which is really translatable
1) οταν δε ακουσητε πολεμους και ακαταστατιας

First step to translating a clause is to figure out its subject-verb.  Here this is ακουσητε , which is conjugated (thanks Bible Works) for a 2nd person plural.  But you knew that anyway, right ;-) 

The basic of the sentence is then:  You hear

- Do you know yet why the verb is in the subjunctive mood?

πολεμους και ακαταστατιας is the object:  wars and destruction.  Its in the accusative case telling you its the object of the action.  So in proto-english:
You hear wars and destruction
You gotta add in the "of" because in English the verb "hear" needs this
You hear of wars and destruction


Now lets go back (skip the de) and figure out this conjunction οταν.  Actually, pretty straight-forward again.  It means "when" or "whenever."  It also demands the subjunctive mood of the verb. 

Clause 1:  "Whenever you hear of wars and destruction."
2) , μη πτοηθητε;

Translation:  Do not be terrified.  Worth noting here.  Simple aorist subjunctive regarding a future event/action we are not to engage in ;-)  Normally in the Bible, the words "do not fear" are in the present (and not aorist) tense, suggesting that the person who hears them is currently fearing.  The aorist subjunctive doesn't assume the person currently engages in such actions!

Clause 2:  Do not be (or perhaps even become) terrified.

3) δει γαρ ταυτα γενεσθαι προτον

When you see a dei clause, look for a verb in the infinitive.  In this case - γενεσθαι.  So we know that the basic translation of this passage will be :  "It is necessary to happen/be/occur."  Once you know you are in an infinitive clause, then find your subject, which will be in the accusative case. 

Agh!  There are two things in the accustative:  ταυτα and προτον.  Well, it turns out that Greek likes to stick neuter accustative adjectives in there as adverbs -- προτον (first) in this case.  So you get "It is necessary for these (things) to happen first."  But even if you didn't know about first functioning as an adverb, "It is necessary for first to happen this" doesn't work.  Add back in the "gar" and you get:

Clause 3 "For it is necessary for these things to happen first."

4) , αλλ ουκ ευθεως το τελος

"But not immediately the end."  If we recall from last week, sometimes Greek drops the "to be" verb.  So we can get:  "But the end is not immediately."  Or perhaps better: "But the end will not happen immediately."  It is not so hard to conceptually figure out what the Greek means, but its kind of awkward English.

Clause 4:  "But the end will not happen immediately."

Luke 19:1-10 (Zacchaeus)

 This passage occurs in the Revised Common Lectionary, Year C.  Most recently on October 30, 2021.

Summary:  As I write this post in 2022, this passage occurs on Reformation Sunday.  Some may therefore preach on John 8.  However, I think it is a great narrative to explain the propositions of John 8.  What does freedom look like?  It looks like giving up one's prestige and rank to serve the Lord!  What does it mean to be a child of Abraham -- to belong to the household of God, in which...we serve the Lord!  How does this happen?  When Jesus comes into our house.  It might take too much effort to have this story neatly fit into the proper grace-faith-salvation ordo salutis, but it definitely addresses some classical Reformation themes of vocation, salvation, faith and freedom.

Key Words:

αρχιτελωνης ("arch-tax-collector", 19.2)  I saw this poetic quote about tax-collectors:

"The Tax Collectors in Israel at the time of Christ were the leaches that sucked the financial blood out of the hard working laborers of Israeli society and transferred it in to the coffer of the occupying Roman Empire, taking as much as they could for themselves."  Ancient Tax Collector, Bible History, accessed 10/26/2022.

NT Wright offers a more complex, and perhaps more helpful take, arguing that they were socially isolated, not loved by the Romans and hated by the Jews.  The point of this is to say that the tax collector looked free, but was very bound.

I also think it is interesting that one tax collector, Matthew, follows Jesus.  Zacchaeus chooses to maintain his profession and continue to follow Jesus.  This harkens back to Luke 3:13 and the words of John the Baptist to tax collectors.  It turns out that what we do is less important that how we do it.  Even "dirty" professions can be done with integrity and in service to the Lord.  (That is a sermon for Reformation Sunday about vocation!!)

μικρος (small, 19.3)  I found a really interesting article that focused on Zacchaeus' short stature as a reminder that God can love all physical types of people.  It linked Zacchaeus' short stature to treatment of people who have disabilities.  I discovered this article while trying to find evidence for something a professor told me once, that the Cappadocian fathers claimed that Luke meant that Jesus was short, not Zacchaeus!

καταβηθι (command form of καταβαινω, meaning "descend", 19.5)  It turns out, we are not called to ascend to Jesus, but to come down, and live real life.  Zacchaeus will meet Jesus on the road, in the home and in works of charity (and justice!)

μειναι (infinitive of "abide", 19.5)  This is a key concept in John's Gospel, namely, Jesus dwelling with us.  Jesus wants to abide with him; but what is worth pondering...when Zacchaeus serves his new Lord, Jesus, is Jesus still abiding with him?  I would want to say yes.

ιδοντες/ιδου:  I don't know what to make of it, but the word "to see" is found five times in these passages in various forms.

καταλυσαι (infinitive of καταλυω, meaning is complex, 19.7)  This word means one thing in a transitive sense and a very different thing when used as an intransitive verb.  Freiburg Dictionary puts it:

As a transitive verb it means to  (1) transitively; 

• (a) literally, of buildings with their stones destroy, demolish, dismantle 
• (b) metaphorically, of the death of the body as a house or temple tear down, destroy (2C 5.1); 
• (c) figuratively, of completely ruining someone's efforts destroy (RO 14.20); 
• (d) figuratively, as invalidating an institution, such as law or sacrifice do away with, annul, abolish (MT 5.17); 

Yet intransitively, it means:  "strictly unharness beasts of burden; hence put up for the night, find lodging, rest (LU 9.12)"

Okay, so here is the deal.  The word might mean simply to lodge somewhere.  But it is a really cool notion that somehow Zacchaeus having Jesus over "unburdens" Jesus; Jesus will actually do the unburdening.  This is akin to the use of ζητησαι in 19.1 and 19.10.  It seems like Zacchaeus is seeking Jesus, but Jesus is the one seeking Zacchaeus.

σωτερια (salvation, 19.9)  Brings up the granddaddy of them all question -- what is salvation?  There is little that connects the works of Zacchaeus today with the afterlife.  Rather, it is the true life, the free life of serving Jesus (that ultimately transcends death).  

This is a crucial part of the interpretation of the story:  What changes has Jesus made in his life?  In what ways does Zacchaeus demonstrate faith?  What does the grace look like?  What does grace accomplish?

Luke 18:9-14

This passage occurs in the Revised Common Lectionary, Year C, most recently October 23, 2022.

Note:  In some years this passage occurs on the same Sunday as Reformation Sunday (traditionally commemorated the last Sunday in October).  Many choose to preach that Sunday on the 'classic' Reformation texts, including John 8. However, I offer the Reformation themes of justification, forgiveness, atonement, sinner-saint, law and Gospel are all present here!

Summary:

This is a small passage, but loaded with meaning! A little thing worth pointing out: The worshipers go up to worship and come back down. A reminder that worship isn't just like every other experience. We come into the presence of the living God. Like the tax-collector in this passage and Isaiah before him, this demands our confession!

Key words:
αναβαινω (go up; 18:10) and καταβαινω (go down; 18:14); It is a small note, but it is interesting that the worshipers go up to worship and come down into their homes. Luke does not seem to use the language often (Jesus does go up into the mountain to pray in Luke 9:28) but this seems like something worth mentioning in our casual culture -- even the sinners must go up to worship.

τελονως (tax-collector; 18:10,11,13): The word tax-collector is used almost exclusively in the same breath as sinners. Tax-collectors (publicanus in Latin) were notorious for taking more than their fair share.  I've read more recently that tax-collectors though lived a terrible life in that they were always under fire from above to collect more; the people hated and despised them.  In short, they were lonely folks.

εξουθενεω (despise; 18:9): This word is not just reserved for tax-collectors, but Christians run into this problem...(See Rom. 14:3, 10; 1 Cor. 1:28; 6:4; 16:11; 2 Cor. 10:10)

δικαιοω (justify; 18:14): Lovely word for us Lutherans (and all Christians). A reminder, God justifies. Never used in the active sense correctly; by this I mean that in the Bible and in real life, we can try to justify ourselves, but finally, only God makes right. Even in James, when works do the making right, the person is still only passively justified! (See James 2:21-25). (There are times when the verb appears in the active voice; but this normally occurs when God speaking or the people asking for God to bring justice).

κτωμαι (κταομαι; 18:12):  The word here means to earn.  The person is attributing their success to themselves!

ιλασκομαι (have mercy on; Luke 18:13). A rare word in the NT; only mentioned as verb in Hebrews 2:17. This word and its cousins are always a matter of intense debate: How do we translate the concept of appease/expiate for sins? What does Paul means by this in Romans 3:25??

What is interesting here is that the person does not offer a sacrifice of bulls (see Deut 21.8) or any animal following Old Testament codes, but simply a broken and contrite heart, recalling Psalm 51.  This person is appealing to the mercy of God without any other mediator than his own confession.  Which Jesus declares acceptable.

This would then bring up the preacher's dilemma.  How can we help people arrive at a point of having a broken and contrite heart, a point of recognizing their deep and utter need for God?  This requires preaching the Law!  However, this must be done with skill so that it does not simply remain an objective criteria for a good sermon (did you preach the law?) but becomes the internal monologue of the hearer (I have fallen short).  However, this must move finally toward the Gospel and the person must still have space and be in a place to hear the good news.  In short, preaching a sermon in which the sinner is put to death and the new creation arises is not as easy as it sounds...the more one tries it, in fact, the more one realizes that it is a work of the Spirit and not our own!

τω αμαρτωλω (sinner, 18:13)  The word here for sinner includes the article:  THE sinner.  He is not just a sinner, but THE sinner!

υψοω (exalt; 18:14) The word here, interestingly, is used in Luke 1:52; God promises to exalt the humble! (And again in Luke 14:11, an almost copy of 18:14). Luke uses this word in an adjective form (exalted) quite frequently to refer to God.

Grammar review: Substantive participles

These are the easiest participles to translate. You get definite article+participle.

Easy formula:

The one/ones who do X.

The only thing that can trip you up is that occasionally you will get other words around them and in between them like: "de" or "pas" (all).

So: o δε ακουσας (Luke 18:23) is simply
The one who listens.

Verse analysis:
Luke 18:14 λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου παρα εκεινον οτι πας ο υψων εαυτον ταπεινωθησεται, ο δε ταπεινων εαυτον υψωθησεται
NRS Luke 18:14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."

See also Luke 14:11 for the almost same sentence!
First step is to divide this sentence into three parts:

1) λεγω υμιν
2)  κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου παρα εκεινον
3) οτι πας ο υψων εαυτον ταπεινωθησεται, ο δε ταπεινων εαυτον υψωθησεται

How did I decide on this breakdown? Well, the comma and dot (semicolon essentially) suggest this. οτι (hoti) is a conjunction that also tells you as a reader that a new clause is starting

1) λεγω υμιν: Simple interjection -- I am saying to you.

2) κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου παρ' εκεινον -- this is a big one, so let's break this down. Take the low hanging fruit first:

εις τον οικον αυτου: Into his house. εις takes the accusative case; αυτου is genitive to describe the relationship of the house to the man. Simply translate with "of" as in "into the house of him." Or more elegantly, "into his house"

παρα εκεινον:
note:  I had translated this small phrase incorrectly.  Here are my revised comments:
The word "para" can mean "alongside of."  Some have then pushed this phrase (including NT scholar Amy Jill-Levine) to argue for the translation, "Justified, he went into his house along with the other one" arguing that the justification to which Jesus refers is given to both the pharisee and the publican.  I'd like to argue this is not the best translation.  I think the typical translation, in which para here is translated "as opposed to the other one", is the preferred translation.

First, in terms of textual criticisms, there are a few different traditions in the manuscripts regarding this passage.  The other variants add in (or replace para with) η meaning "rather."  If you have a variety of manuscripts, it seems more logical, at least to me, that people would replace words with synonyms, than words that would signify an entirely different ending to the parable.

Second, grammatically para used in the accusative suggests a parallel position --  an "adjacent comparison of reference" in the words of my-becoming-friend Matthew Frost.  Any time you have para+accusative in the New Testament, para refers to someone living along a water body or it refers to something in opposition to something else.  I.e., comparison is the function of the preposition in the New Testament when used with the accusative.

Third, prepositions are hard to nail down...so let's even say we agreed that the changes from παρα to η were cover-ups of the uncomfortable nature of the story...and that this should mean "along with."  At this point, παρ' εκεινον appears after the prepositional phrase "into his house" and not "justified" suggesting that this phrase would be modifying with "into the house" or functioning as an adverb for the main verb (went down.)  In short, at best, you could argue that the man walked along with each other.  But this seems really counter intuitive to the story.

Fourth, the whole context -- the whole story -- is one of contrast.  It seems entirely out of character to sandwich a moment of cooperation and grace in a story of over exaggerated contrast with a conclusion that says the outcomes are different for these different groups of people (the humble and the exalted).

Now...can you talk about how the pharisee is justified by grace and that in the Kingdom of God, both walk along side each other.  Yes.   But this is not a grammatical possibility for this story, although theologically always a a possibility!

Okay, so now you've got: κατεβη ουτος δεδικαιωμενος into his house as opposed to the other one.

The κατεβη is the east part: Simple means he/she/it went down, which makes sense because you have "into his house" and also, earlier the Greek says they went up to worship (vs 9).

The ουτος is a bit trickier because you don't see it that much. It simply means this/that. If Jesus had used "autos" it would have simply read: "He went down" By using ουτος Jesus can say, "This very one" adding a bit of emphasis.

Now you've got: "This very one went down into his house from there." You can officially tackle the participle! Which in this case means "being made righteous," or "being justified." A circumstantial participle to boot...So he did all of this going down under the circumstance of being justified.

So, let's put this all together: "This very one, having been made righteous, went down into this house unlike the other one.

Now we come to the last part of the sentence:
3) οτι πας ο υψων εαυτον ταπεινωθησεται, ο δε ταπεινων εαυτον υψωθησεται

Basically you have a little parallel going here:

substantive participle+infinitive; substantive participle + infinitive

So you get, "all who do X, then Y; all who do Y, then X."

(See above for substantive participle translation)

All who exalt themselves will be humbled; all who humble themselves will be exalted.

Luke 18:1-8

This passage occurs in the Revised Common Lectionary Year C, most recently in October 16, 2022
 
Summary
This parable does not simply commend us or even command us to pray; rather it humbles into prayer. The Greek used indicates Jesus told them this parable to make it necessary for them to pray. The particular construction and use of the word "necessity" do not suggest a teaching moment, but a transformation one, where people are humbled into prayer. What kind of God would compare himself to an unjust judge, who only gives in when brow-beaten? Furthermore, the particulars of the grammar -- the inclusion of the word "they" -- reveal this is not simply about the need for prayer in the abstract, but this parable is intended for us who hear it that we would pray.

The preaching task then is not simply to teach about prayer but fill the peoples hearts (and guts) with a hunger for prayer.  For those preaching with the Revised Common Lectionary, this passage is paired with Jacob wrestling with God, perhaps the example of God making it necessary for someone to pray.

Key Words
δει: (It is necessary; 18.1). The translations suggest Jesus used this parable to 'show' people they should pray. Actually, the word in Greek carries more force then should; It is used, for example, when Jesus says, "it is necessary for the son of man to die." Furthermore, the word "show" is never used. Luke (in the Greek) does not say this parable shows them why prayer is necessary but the parable makes prayer necessary! See below for more on the construction.

εκδικεω (revenge, 18.3;5) This word is hardly used in the NT; it does not simply mean justice, but really vengeance (as in Romans 12:10; Vengeance is mine.")

υπωτιαζω (wear out or beat; 18:5) This word does not simply mean annoy or wear down, but means to give a black eye. Paul talks in 1 Cor 9:27 about beating his body (and not punching the air).

μακροθυμια (delay, 18:7). This word does not really mean delay. It means be patient (as in love is patient, 1 Cor 13:4). It seems that the verse ought to be translated, "Will God not be patient?" This is really strange because patience is one of the key characteristics about God.  Jesus really seems to be pushing his point here.  In the abstract, God is patient, but in our prayer life God becomes something more immediate and involved.

Grammar point
See sentence review about articular infinitives. Read this and then try 18:5, the first five words. Hint: δια here means "because."
Also 18:4 is a great example of an "ει" clause where "ει" means "since" and not "if"

Sentence review
NRS Luke 18:1 Then Jesus told them a parable about their need to pray always and not to lose heart.
18:1 ελεγεν δε παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι αυτους και μη εγκακειν

ελεγεν δε παραβολην αυτοις : "Then he was telling them a parable." The four words here are all learned in the first few weeks of Greek: λεγω, to speak; δε, and; παραβολη, parable; αυτος, he/she/it. However, you've got to work a bit to put then together. Let's start with "δε." You can ignore this, or add a "then/when/and" to connect this sentence to the previous one. The next word to look at is "παραβολην." Easy enough -- you just have to realize that in Greek, they rarely ever include an indefinite article (τις) and so you have to add "a" before the word.

"λεγω" is simply to speak, but because it is in the imperfect (parsing review: why not aorist or future?), you have to give a little bit of umph here: "Was continually telling...", something that reflects the on-going nature of the action. Finally you go to "αυτοις ." This is "he" in the plural dative. First, make it plural: "they" now dative: "to/with/for/through them." Put this all together and you get: Then he was telling them a parable.

προς το δειν παντοτε προσευχεσθαι αυτους: "so they would need to pray all the time." The παντοτε is the easy part; simply an adverb meaning always or at all times The tricky part is the "articular infinitive with preposition." In this case, "προς το δειν." Pros means toward; when used in an articular infinitive, it shows purpose or reason. The purpose of the parable then, is the necessity of prayer. The parable is not really "to show them it is necessary" but really, "so that they would need to pray."  More tricky here, the verb "dei" requires another verb (it is necessary to do something), which in this case is "pray" (προσευχεσθαι ). So you get: "for the reason of being necessary to pray." The αυτους is simply here an accusative form of autos, or "they." Because its part of an infinitive clause, it behaves not as an accusative, but as a nominative, namely, the subject. This might not seem like much, but by adding this word it moves it from "the necessity of prayer" to "the necessity of them praying."

και μη εγκακειν: "Not be discouraged." The μη is the Greek "no" for non-indicative moods. What does that mean? Well, if the sentence is "I do not go to the store" the 'no' in Greek would be "ουκ." However, if you have a command or an infinitive or a participle, you get "μη " In this case, the word discouraged is connected with the verb, "δει" or it is necessary. You know this because it is an infinitive and not an imperative (a command). So the parable is also for the purpose of them not losing heart.