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."
Monday, July 11, 2016
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."
Monday, May 30, 2016
Luke 7:11-17
This passage occurs in the RCL, Year 3, most recently June 5, 2016.
Summary: Luke paints a vivid picture of a funeral here. I have two points I'd like to emphasize. First, that human grief over death is real. In our culture we expect people to move on so quickly. I think the church, even the church of the resurrection, should be a place where we have compassion on people as they grieve. Secondly, Jesus raises this child up. We often refer to Jesus "three fold messianic" prediction where he speaks of his death on the cross and resurrection. In Luke 7, 8 and 9 he raises up three only begotten children, perhaps also a place of foreshadowing his great work of resurrection.
Key Words:
First, a note. Luke paints a vivid picture of a funeral here in a just a few sentences.
Words related to death:
τεθνηκως 12: Particle form of "to die"
εκκομιζω 12: To carry out, often referring to act of carrying body for burial
σορος 14: coffin, bier
νεκρος 15: corpse (death in general)
κλαιε ("wail", 7:13) Some translations put this as weep. While it can mean weep, it signifies an intensity much more like "wail" than "weep." Like when Hagar is alone in the wilderness; or Joseph sees his brother; or when Mary is searching for the risen Christ.
χηρα ("widow"; 7:13) In this culture, a widow was not simply a marital status, but also a financial one. A widow would have lacked resources, likely. Her son was her social security. This detail can open up the door for a nice contrast between the story of the widow at Nain and the Centurion at Capernuam.
μονογενη ("only begotten", 7:13) Jesus heals three "only begotten" children in Luke 7, 8 and 9. While Jesus himself is never referred to as the only-begotten son in Luke, this three fold healing suggests foreshadowing for Jesus resurrection.
προφητης ("prophet", 7:16) The word prophet appears 24 times in Luke, often from Jesus' lips. Most often Jesus refers to prophets in two ways: Those who were killed or those who spoke of his (eventual) coming. To put it another way, people often associate being a prophet with the capacity to speak about the future (Harry Potter) or the audacity to speak about social justice. In the Gospel of Luke, Jesus depicts the prophets as people who spoke of him and got killed for doing so.
For example:
Luke 13:34 Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! Luke 18:31 Then he took the twelve aside and said to them, "See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.
But more to the point, look at how Jesus describes the work of prophets on the road to Emmaus:
Luke 24:25 Then he said to them, "Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared!
Luke 24:27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
Luke 24:44 Then he said to them, "These are my words that I spoke to you while I was still with you -- that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled."
As a side note: Jesus does declare himself greater than a prophet (Luke 7:26 says that John was greater than a prophet; Luke 16:16 that the Good News, not the Law and Prophets, is proclaimed through him).
εσπλαγχνισθη ("compassion", from σπλαγχνιζομαι, 7:13) I've frequently mentioned this before but this verb comes from the noun for intestines. In his gut Jesus felt sorry for the woman.
Grammar point:
μη + present verb (as in "weep" in 7.13) means "no longer do such and such," implying the action was going on before this.
Summary: Luke paints a vivid picture of a funeral here. I have two points I'd like to emphasize. First, that human grief over death is real. In our culture we expect people to move on so quickly. I think the church, even the church of the resurrection, should be a place where we have compassion on people as they grieve. Secondly, Jesus raises this child up. We often refer to Jesus "three fold messianic" prediction where he speaks of his death on the cross and resurrection. In Luke 7, 8 and 9 he raises up three only begotten children, perhaps also a place of foreshadowing his great work of resurrection.
Key Words:
First, a note. Luke paints a vivid picture of a funeral here in a just a few sentences.
Words related to death:
τεθνηκως 12: Particle form of "to die"
εκκομιζω 12: To carry out, often referring to act of carrying body for burial
σορος 14: coffin, bier
νεκρος 15: corpse (death in general)
κλαιε ("wail", 7:13) Some translations put this as weep. While it can mean weep, it signifies an intensity much more like "wail" than "weep." Like when Hagar is alone in the wilderness; or Joseph sees his brother; or when Mary is searching for the risen Christ.
χηρα ("widow"; 7:13) In this culture, a widow was not simply a marital status, but also a financial one. A widow would have lacked resources, likely. Her son was her social security. This detail can open up the door for a nice contrast between the story of the widow at Nain and the Centurion at Capernuam.
μονογενη ("only begotten", 7:13) Jesus heals three "only begotten" children in Luke 7, 8 and 9. While Jesus himself is never referred to as the only-begotten son in Luke, this three fold healing suggests foreshadowing for Jesus resurrection.
προφητης ("prophet", 7:16) The word prophet appears 24 times in Luke, often from Jesus' lips. Most often Jesus refers to prophets in two ways: Those who were killed or those who spoke of his (eventual) coming. To put it another way, people often associate being a prophet with the capacity to speak about the future (Harry Potter) or the audacity to speak about social justice. In the Gospel of Luke, Jesus depicts the prophets as people who spoke of him and got killed for doing so.
For example:
Luke 13:34 Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! Luke 18:31 Then he took the twelve aside and said to them, "See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.
But more to the point, look at how Jesus describes the work of prophets on the road to Emmaus:
Luke 24:25 Then he said to them, "Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared!
Luke 24:27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
Luke 24:44 Then he said to them, "These are my words that I spoke to you while I was still with you -- that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled."
As a side note: Jesus does declare himself greater than a prophet (Luke 7:26 says that John was greater than a prophet; Luke 16:16 that the Good News, not the Law and Prophets, is proclaimed through him).
εσπλαγχνισθη ("compassion", from σπλαγχνιζομαι, 7:13) I've frequently mentioned this before but this verb comes from the noun for intestines. In his gut Jesus felt sorry for the woman.
Grammar point:
μη + present verb (as in "weep" in 7.13) means "no longer do such and such," implying the action was going on before this.
Monday, May 23, 2016
Luke 7:1-10
This passage occurs in the RCL, Year C, most recently May 29, 2016
Summary: Like so many passages in Luke, there is layer of meaning regarding faith, healing and the Word of God; there is also another layer of complex social dynamics. Luke presents cultural rules and norms that are both being obeyed and broken. How to preach this?
One possibility is to ignore the social dynamics and focus on faith and healing (ie, preach as if you were preaching from Matthew's Gospel, in which the story is simpler!)
1) Jesus heals, even through the prayers of others;
2) Faith in Jesus changes everything; outsiders can have faith too.
Another way is to portray Jesus action over-and-against the social reality of his day. The world then and today is a messy, complex and broken place. The world is one of haves and have-nots; of powerful people with agendas (...in those days a decree went out from Emperor...) In spite of all of this, Jesus compassion and power triumph!
Key Words:
λαος ("people", 7:1). The word means "the people", as in the commoners. Luke pays careful attention to the λαος (36 references; Matthew 14; Mark 3 and John 2). This word sets up quite a contrast to Jesus interactions the rest of the pericope, where he is dealing with the leaders, religiously and politically. This reminds us that while Jesus cares for the commoners, he also cares about the leaders too. Compared to him, we are all chumps ;-)
δουλος ("servant" or "slave", 7:2) Because American history is defined by our freedom from England and then the freedom of slaves, we tend to value "freedom" greatly. Furthermore, we look with disgust on the entire concept of slavery. While I do not defend slavery, it is worth pointing out that within Greco-Roman culture slavery meant something different than American antebellum plantation-style slavery. At the very least, not all slaves were abused and many were considered part of the house. The centurion will even call the slave his "παις" or child; he considers the slave "εντιμος" or honored; so honored in fact, he seeks out Jesus' healing. This is a reminder that economic and social boundaries both then and today are often complex. More generally, the whole scene is one that really puts the preacher in a tough spot -- it is clearly a different world, one that we cannot imagine. An occupying army general asks the local Jewish healer for a favor regarding his boy-slave and then is found, bizarrely, to have more faith than anyone.
διασωζω ("save" or "heal"; 7:3) The root word here is σωζω, or save. It has dia- as a prefix. This prefix can intensify a verb, like adding the adverb "thoroughly." The point is that Jesus' salvation includes earthly healings.
αξιος ("worthy"; 7:4; appears later as a verb in 7:7) A reminder of the honor-shame dynamics in this culture (of which I know little). I do feel comfortable making two points though. First, it seems questionable whether Jesus should have been doing this healing for a non-Jew, especially a member of the opposing army. In fact, one must wonder about the relationship between the Centurion and Jewish leaders; could then even speak to each other directly? This is a difficult point for us to address or even consider as Americans. Second, Jesus power is overturning the cultural expectations of everyone.
πιστις ("faith"; 7:9) A reminder that faith is not a belief in a set of abstract principles, but trust in the divinity of Christ and the salvation he brings.
Two small notes on verb construction that point toward something deeper:
παρακαλεω ("encourage", 7:4). This verb is in the imperfect suggesting repeated action. It is unclear why they needed to repeat the request -- perhaps because they felt it important, or because Jesus didn't want to do it. But something about their continued urging moves Jesus.
μη σκυλλου ("no longer be troubled", 7:6) A reminder about the negative present imperative: μη + present imperative means "no longer" ie, you were doing this, but stop and continue to stop this. (Often used in the construction "No longer be afraid" when angels begin speaking to humans.)
Lastly, two words that come into English related to health
υγιαινω -- "hygiene" (the υ has a rough breathing mark)
ιαομαι -- "iatry" like "psychiatry"
Summary: Like so many passages in Luke, there is layer of meaning regarding faith, healing and the Word of God; there is also another layer of complex social dynamics. Luke presents cultural rules and norms that are both being obeyed and broken. How to preach this?
One possibility is to ignore the social dynamics and focus on faith and healing (ie, preach as if you were preaching from Matthew's Gospel, in which the story is simpler!)
1) Jesus heals, even through the prayers of others;
2) Faith in Jesus changes everything; outsiders can have faith too.
Another way is to portray Jesus action over-and-against the social reality of his day. The world then and today is a messy, complex and broken place. The world is one of haves and have-nots; of powerful people with agendas (...in those days a decree went out from Emperor...) In spite of all of this, Jesus compassion and power triumph!
Key Words:
λαος ("people", 7:1). The word means "the people", as in the commoners. Luke pays careful attention to the λαος (36 references; Matthew 14; Mark 3 and John 2). This word sets up quite a contrast to Jesus interactions the rest of the pericope, where he is dealing with the leaders, religiously and politically. This reminds us that while Jesus cares for the commoners, he also cares about the leaders too. Compared to him, we are all chumps ;-)
δουλος ("servant" or "slave", 7:2) Because American history is defined by our freedom from England and then the freedom of slaves, we tend to value "freedom" greatly. Furthermore, we look with disgust on the entire concept of slavery. While I do not defend slavery, it is worth pointing out that within Greco-Roman culture slavery meant something different than American antebellum plantation-style slavery. At the very least, not all slaves were abused and many were considered part of the house. The centurion will even call the slave his "παις" or child; he considers the slave "εντιμος" or honored; so honored in fact, he seeks out Jesus' healing. This is a reminder that economic and social boundaries both then and today are often complex. More generally, the whole scene is one that really puts the preacher in a tough spot -- it is clearly a different world, one that we cannot imagine. An occupying army general asks the local Jewish healer for a favor regarding his boy-slave and then is found, bizarrely, to have more faith than anyone.
διασωζω ("save" or "heal"; 7:3) The root word here is σωζω, or save. It has dia- as a prefix. This prefix can intensify a verb, like adding the adverb "thoroughly." The point is that Jesus' salvation includes earthly healings.
αξιος ("worthy"; 7:4; appears later as a verb in 7:7) A reminder of the honor-shame dynamics in this culture (of which I know little). I do feel comfortable making two points though. First, it seems questionable whether Jesus should have been doing this healing for a non-Jew, especially a member of the opposing army. In fact, one must wonder about the relationship between the Centurion and Jewish leaders; could then even speak to each other directly? This is a difficult point for us to address or even consider as Americans. Second, Jesus power is overturning the cultural expectations of everyone.
πιστις ("faith"; 7:9) A reminder that faith is not a belief in a set of abstract principles, but trust in the divinity of Christ and the salvation he brings.
Two small notes on verb construction that point toward something deeper:
παρακαλεω ("encourage", 7:4). This verb is in the imperfect suggesting repeated action. It is unclear why they needed to repeat the request -- perhaps because they felt it important, or because Jesus didn't want to do it. But something about their continued urging moves Jesus.
μη σκυλλου ("no longer be troubled", 7:6) A reminder about the negative present imperative: μη + present imperative means "no longer" ie, you were doing this, but stop and continue to stop this. (Often used in the construction "No longer be afraid" when angels begin speaking to humans.)
Lastly, two words that come into English related to health
υγιαινω -- "hygiene" (the υ has a rough breathing mark)
ιαομαι -- "iatry" like "psychiatry"
1 Kings 18:20-39
This passage occurs in the Narrative Lectionary Year 2 (most recently: Nov 8, 2015). This passage also occurs in year C of the RCL (most recently May 29, 2016)
Summary: The coolest thing in the Hebrew is reconstruction of the altar by Elijah. While Elijah is known in this passage for his courage, the Hebrew suggests he is also a healer. In fact, Elijah's work on the altar could really be seen as a model for understanding the necessary healing of the church today. First, it connects the people to God's work in the past; Second, it connects people to God in prayer. Third, it symbolizes the intended transformation of the people: a house of seeds, nourished by water and sent ablaze by fire. I don't want to miss the counter-cultural courage of Elijah; I just want to uplift Elijah's capacity to rebuild.
Key words:
פסחים (from "pesach", meaning "hobble?"; 18:21 and 18:26) This verb is crazy here. This word is likely a homograph, where two words are spelled the same, but have different meanings. (Like "bear" can have two meanings in English). The more common word with this spelling comes into English as "pass over", as "Passover." Elisha is playing on this here?
More likely, it means "be lame" or "hobble." In this sense you could translate this as "How long will you waffle between..."
The other possibility is "dance" The TWOT suggest,
"1Kings 18:21, "how long 'halt' ye (KJV) between two opinions?" Another suggested translation is, "how long will you 'hobble' on two crutches?" (i.e., Yahweh and Baal). (3) 1Kings 18:26, "and they (the priests of Baal) 'leaped' upon/'hobbled' upon the altar, " presumably a reference to some kind of pagan ritual dance. V.P.H."
-> How long will you dance between two gods?!
Either way, waffle or dance could be pretty powerful stuff (okay, both a bit poetic, but we are talking about Elijah here. Gird your loins and preach it.)
בשם ((really ב+שם), shem, meaning "name"; 18:24) What is at stake here is really the "name" of the LORD. The name of the LORD does not simply mean the pronunciation, but the reputation of the LORD. Is the God of Israel the faithful God, the living God, the true God...the answering God? Or not?
ענה (meaning "answer" or "respond"; appears 8 times in this passage). Baal does not answer. God does. This is the crux of the matter for ancient Israel as it is for us today. Does God respond to us?
רפה ("rapa", meaning "heal"; 18:30) This word is translated here as "repair." However, it is normally translated as healing. If we are to rebuild churches, we need to heal them. Heal them first with their sense of the past by reaffirming God's presence in their history; second, heal them with prayer. Third, heal them with water (Baptism); Fourth heal them with fire (Holy Spirit); heal them with hope -- expect the church to be the seeds of the future.
בית סאתים זרע (three words meaning "house of grain seeds"; 18:32) Elijah has the people built a moat around the alter big enough for two bags of seed. The Hebrew opens up another layer of interpretation. The literal Hebrew is this: "Make a healing (or trench) as a house of grain seed, two bags, circling the altar." The altar will be circled as by a house of grain. What a beautiful image of the church, an alter surrounded by a house of seed grain, nourished by water, by prayer and by the fire of God!
And yes, in 18:38 the actual Hebrew word does mean lick; the waters were licked!
Summary: The coolest thing in the Hebrew is reconstruction of the altar by Elijah. While Elijah is known in this passage for his courage, the Hebrew suggests he is also a healer. In fact, Elijah's work on the altar could really be seen as a model for understanding the necessary healing of the church today. First, it connects the people to God's work in the past; Second, it connects people to God in prayer. Third, it symbolizes the intended transformation of the people: a house of seeds, nourished by water and sent ablaze by fire. I don't want to miss the counter-cultural courage of Elijah; I just want to uplift Elijah's capacity to rebuild.
Key words:
פסחים (from "pesach", meaning "hobble?"; 18:21 and 18:26) This verb is crazy here. This word is likely a homograph, where two words are spelled the same, but have different meanings. (Like "bear" can have two meanings in English). The more common word with this spelling comes into English as "pass over", as "Passover." Elisha is playing on this here?
More likely, it means "be lame" or "hobble." In this sense you could translate this as "How long will you waffle between..."
The other possibility is "dance" The TWOT suggest,
"1Kings 18:21, "how long 'halt' ye (KJV) between two opinions?" Another suggested translation is, "how long will you 'hobble' on two crutches?" (i.e., Yahweh and Baal). (3) 1Kings 18:26, "and they (the priests of Baal) 'leaped' upon/'hobbled' upon the altar, " presumably a reference to some kind of pagan ritual dance. V.P.H."
-> How long will you dance between two gods?!
Either way, waffle or dance could be pretty powerful stuff (okay, both a bit poetic, but we are talking about Elijah here. Gird your loins and preach it.)
בשם ((really ב+שם), shem, meaning "name"; 18:24) What is at stake here is really the "name" of the LORD. The name of the LORD does not simply mean the pronunciation, but the reputation of the LORD. Is the God of Israel the faithful God, the living God, the true God...the answering God? Or not?
ענה (meaning "answer" or "respond"; appears 8 times in this passage). Baal does not answer. God does. This is the crux of the matter for ancient Israel as it is for us today. Does God respond to us?
רפה ("rapa", meaning "heal"; 18:30) This word is translated here as "repair." However, it is normally translated as healing. If we are to rebuild churches, we need to heal them. Heal them first with their sense of the past by reaffirming God's presence in their history; second, heal them with prayer. Third, heal them with water (Baptism); Fourth heal them with fire (Holy Spirit); heal them with hope -- expect the church to be the seeds of the future.
בית סאתים זרע (three words meaning "house of grain seeds"; 18:32) Elijah has the people built a moat around the alter big enough for two bags of seed. The Hebrew opens up another layer of interpretation. The literal Hebrew is this: "Make a healing (or trench) as a house of grain seed, two bags, circling the altar." The altar will be circled as by a house of grain. What a beautiful image of the church, an alter surrounded by a house of seed grain, nourished by water, by prayer and by the fire of God!
And yes, in 18:38 the actual Hebrew word does mean lick; the waters were licked!
Subscribe to:
Posts (Atom)
