Revelation 21:1-6

This passage occurs in the RCL Easter Season, Year C, most recently May 2025; it also occurs for All Saints' Day Year B
 
Summary:
This verse is paired in Year C with John 13:31-35, "By this they will know you are my disciples, if you love one another."  Jesus sets up a strong imperative in John 13 for us to create the Kingdom of God on earth through our mutual love.  But Rev 21 is a perfect antidote, that finally, we cannot create the Kingdom, but this is an act of God.  The Greek really spells this out.  Like much of the Johannine writing, these brief verses allude richly to the Old Testament and other places in John's Gospels.  In fact, the connection to the rest of John is quite striking in this passage.  But to get back to the juxtaposition of John 13 and Rev 21:  This is the tension of Christian community:  We must work for a better world, but know that we cannot get there until Jesus comes again.

2025 insight:  In verse 6, avoid saying "It is done", but rather "It has become" -- see note later -- but basically, the new heaven and earth is a party just beginning as Revelation describes it!

Key Words
καινὸν ("new", 21:1)  At the 2025 Mockingbird conference, Episcopal priest Jacob Andrew Smith pointed out how there is a new heaven.  Why a new heaven?  Because the old heaven was separate from earth.  In the new heaven, there is no more separation.

καταβαινουσαν ("descending", from καταβαινω, 21:2)
εκ του ουρανου ("from the heaven", 21:2)
απο του θεου ("from God", 21:2)
All of these words, put together, form a trifecta clearly showing that the holy city is not established by our activities on earth, but is entirely from God.

νυμφη ("bride", literally "nymph", 21:2)  The Bible begins and ends with a coupling of man and woman, a marriage, first of Adam and Eve and then later of Christ and the church.  I realize that Lutherans have tended to put marriage in the "left-hand" kingdom (and therefore allow it to be dictated by science and not Scripture), but clearly it is something that God cares for.  I guess it is a question worth asking -- what is the bride adorned with?

σκηνη ("tent", 21:3)  In the first chapter of John's Gospel, we read that "the Word became flesh and dwelt among us." The word for dwell here is "σκηνεω " which means το tent or tabernacle. (The parallel to the OT is striking here; the next sentence in John's Gospel is "And we beheld his glory." In the OT, once the tabernacle was set up, the people could behold God's glory). This is the same word here. In some ways, this then is a powerful book end of the NT and the Johannine literature. It begins cosmically with God choosing to dwell with us on the old earth; now it ends with God choosing again to dwell with us on the earth he has again prepared for us.

ω ("omega", 21.6) One thing worth smiling about. The word "Omega" is a word in English. In Greek, it is a letter, literally, "Big O", Jesus says he is the "alpha and big O."

αρχη ("beginning", 21:6)
τελος ("end", 21:6)
The word in Greek for the "beginning and end" are "αρχη" and "τελος." Both of these words have all sorts of connotations. Arche can mean ruler (as in monarchy), first principle, beginning. (En arche = in the beginning). Telos can mean completion, final, last, ultimate. Jesus is the beginning and end; Jesus is the ruling principle and ultimate reality.  The point here is that Jesus is both the book ends of the story (in the beginning was the Word), but also the intellectual and emotional beginning and end.

γέγοναν ("become"; 21:6)  This verb is fascinating, worthy of a sermon in itself.  It means be or become.  Here though, it is in the perfect tense, meaning that an action has occurred in the past that sets up a new state of being (as in "I got dressed" or "the stone has been rolled away."  Both are past process actions that create a new reality).  What this means is that the action has been completed, but it is creating a new reality.  Which means that instead of translating this as "It is done", I would translate it as "It has become" or even "it begins" because a new reality has been established, called forth.

Comments from early posts on Rev 21:

21.1 The word sea θαλασσα ("thalassa") is used just a few verses earlier (20.13); it was holding the dead. Perhaps one could argue that if the sea no longer exists, then death also no longer exists.

21.4 The word for wipe away εξαλειφω ("exaleiphoo") means more like wipe out than wipe away. The activity is probably a bit less sentimental than this pastor would like ;-)

John 13:31-35

This passage occurs in the Revised Common Lectionary, Year C, most recently May 18, 2025

Summary:  I offer some initial reflections on the Greek.  If I preach on this, I would likely draw on the narrative in which it is set:  Jesus washing his disciples feet, Jesus being betrayed, Jesus about to be arrested, condemned and crucified.  Jesus is not just talking about love, but revealing it to his disciples.  Likewise, we are called to love each other.  In reality.

Key words:
εδοξασθη (aorist form of δοξαζω, meaning "glorify, 13:31,32):  I was struck by this word; what does it mean for Jesus to be glorified?  What does glory mean in John's Gospel.  In the Old Testament, the word for glory is associated with the awe-inspiring presence of God:

• Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. Exodus 40:34 
• Blessed be his glorious name forever; may his glory fill the whole earth. Amen and Amen.  Psalm 72:19

John presents Jesus as the fullness of God's glory on earth.  The miracles of Jesus reveal this glory.

• And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.  John 1:14
• Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.  John 2:11 
• Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world. John 17:24 
• So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.  John 17:5

Yet Jesus begins to discuss God's glory, especially in these passages (13:31-32) in connection with his crucifixion and resurrection.  This is kind of strange; either John wants us to see the resurrection as the glory (total Christus Victor) or John sees that somehow the crucifixion is an revelation of God's glory.  That is something truly worth considering, not as a theological question, but as a Biblical question -- does John go that far?

The other movement in terms of God's glory is that the disciples, by their actions, reveal God's glory:

• My Father is glorified by this, that you bear much fruit and become my disciples.  John 15:8

This is something really worth pondering -- and struggling with as a Lutheran -- to what extent is God's glory revealed through our Spirit-led actions?

υμιν υμας (forms of "you", 13:34)   Jesus gives us a new commandment to YOU and declared he loved YOU.  But the YOU here is actually plural:  Y'ALL!!  Worth remembering that Jesus love is for the whole community, not just the individual.

διδυμι ("give"; 13:34)  Jesus gives this command in the present tense, "I keep giving you the new commandment."  We must be taught, again and again, to love each other.

μαθηται (form of  μαθητης, meaning "disciple"; 13:35).  The word for disciple means pupil.  Are we called to be a pupil of Jesus or his teachings?  The new pope (Leo XIV), in one of his first sermons, said that Jesus doesn't need soldiers, but brothers.  A beautiful reminder that to be a student isn't simply about "discipline" (thanks Latin!) but learning, in this case, learning by serving others.

John 10:22-30

This passage is from the Revised Common Lectionary.  It appears during year C on the 4th Sunday of Easter, often called "Good Shepherd" Sunday (most recently 2025).

Summary:  So much promise.  Jesus knows us, Jesus gives us life, the Father holds us in his hands.   Still dreaming on this passage...

I think the Greek in this passage is not complex.  You are likely work through it with a little help.  Go for it.  The verb tenses are worth paying attention to.

Key terms
εγκαινια  (Hanukah; 10:22)  Most translators call this the Festival/Feast of Dedication.  Which is true, but it would be known to most English readers, certainly in America, as the Hanukah!  Just a reminder that Jesus is a practicing Jew.  In fact, the action in John typically revolves around Jesus celebrating and interpreting anew the Jewish feasts.  The original Hanukah involved a miracle that allowed the temple to stay lit throughout worship...over and against occupation.  So when they ask Jesus if he is the Messiah/Christ, it is a very loaded question.

Thought for 2025:  The word "εγκαινια" is how the Jewish Greek speakers translated "Hanukah" into English, for it means "dedicate."  The verb form of the word has a connotation in Greek of renewal, opening, innovating and inaugurating.  A reminder that any form of innovation will produce push back -- grief even.

στοα του Σολομωνος (Solomon's Colonnade/Porch/Stoa; 10:23)  There is a portico that comes up a few times in the New Testament, where Jesus gathers.  Here is a website that does a nice job giving a quick summary:  https://www.gotquestions.org/Solomon-Porch.html

εργα (works; 10:25, 33)  The NIV translates this word as "miracle"; the NET Bible as "deed" and the NRSV as "work."  I like "work" because it allows for Jesus to say in vs 33 "good works", which has a more biblical ring.  I also think that miracles has a specific Greek word from which it is typically translated (dynamis) and in John's Gospel is related to "signs."  Question to ponder:  What is the difference between "a work of" God and "a miracle"?

ἁρπάζω ("snatch"; 10:29)  The would be gods of this world, as Philippians 2 reminds us, are "snatchers."  They use people, leave them for dead and move on.  This is a powerful word of promise to those who have been abused or suffered addiction.  The grasp of Jesus is greater than the snatchers!

Verb tenses

It is important to pay attention to the verb tenses in this passage

• εκυκλωσαν αυτον .... ελεγον αυτω (10:24) [Aorist verb followed by imperfect verb] 

They encircled him (aorist = one time event) and they were saying to him (imperfect = action not complete, therefore on-going and typically begun in the past)

εκυκλωσαν (encircled; 10:24)  The people have encircled Jesus, not gathered around him!  

Also, they are speaking (ελεγον, imperfect tense) repeatedly to him.  There is conflict brewing!

• ειπον και ου πιστευετε (10:25)  [Aorist verb followed by present tense verb]
  

I spoke (aorist = one time event) and you are not believing (present meaning repeated action).  

Jesus speaking was an event in the past; the not believing is an on-going state of affair 

• A number of verbs are significantly in the present sense, meaning they are on-going actions:
  

γινοσκω ("know"; 10:27)    This word is kind of boring in Greek:  Know, recognize.  But it likely is a translation of the Hebrew "Yada," which has a more intimate meaning.  Regardless, worth pondering -- what does it mean for Jesus to know us!!

ακολουθουσιν (follow; 10:27). If we are to follow, this means that Jesus is leading.

διδωμι (give; 10:28) Jesus indicates he is always be giving us eternal life.  It is not a) not simply a future gift and b) is not a one time gift!  Jesus is always giving us life.

Revelation 7:9-17

This is the Gospel passage for All Saint's Sunday in the Revised Common Lectionary, Year A (most recently November 2023).  It also appears during the Easter season in Year C (most recently May 2025).  

Some words/language constructions I found interesting 

αριθμησαι (form of αριθμεω, meaning "to count", 7:9)  This word has a clear English cognate:  arithmetic! The point here is that the writer first records carefully how many people from each tribe will be in heaven (in the preceding verses).  Then the seer says, wait, no, they can't be counted!!  A lot of people make it to heaven :)  For a funny view of what heaven with many cultures might look like, you can see the cartoon Simpson's Heaven.   Laughing aside, this verse is a powerful reminder that early on the church understood its mission to exist far beyond its own culture and time.

λευκος (meaning "white", 7:9, 7:13).  There is an increasing discomfort with the use of "white" to describe things that are pure.  This is because of how we have often divided the world into skin-tone groups -- races -- with "white" being on the top of the pecking order.  Thus, when churches use "white" albs, use white lilies and associate white with holiness, this could potentially communicates that white skin tones are likewise more holy.  A few thoughts on this:

• White never refers to a skin-tone in the Bible.  In fact, if skin is white, it is diseased.  (See Leviticus 13).  Most of the characters in the bible have far more olive toned than white toned skin
  
• The image in revelation is for people from every nation and language; it is not a forced mono-culture.
• People in the bible almost never would have anything pure white for clothing.  It would be been incredibly expensive to produce and keep clean.  "Such as no one on earth could bleach them" is how Jesus' transfiguration clothing was described in Mark's Gospel.  Bright white clothing would not be reserved for undergarments like in today's America, but would have been spectacular to behold.
  
• The whiteness is often associated with incredible brightness - like a star!

In short, there is no sense that the Biblical writers are trying to reinforce a notion of hierarchy based on skin-tones.  This is not to say we should not be aware of the "world in front of the text" and how people hear the constant association of white with holy.  But the Bible itself is not communicating any superiority based on white skin tones.

στολας ("robe", literally stole, 7:9)  Oddly, the word "stole" in church language typically refers to more of a scarf than a robe.  This passage makes me think a lot about what we are trying to communicate with albs and stoles.

φοινικες (φοινιξ, meaning "palm branch", 7:9) The word for palm branch here is literally "phoenix"!  Now, in John 12:13, the people wave these before Jesus, so translating it as "palm branch" seems fair, especially within the biblical context of triumphal celebrations for a king.  However, I find it very amusing and poetic to imagine that in heaven we each get our own phoenix in celebration of the resurrection!

This also adds to the Messianic overtones of the palm branches when Jesus entered into Jerusalem.

γλωσσων (form of γλωσσα, meaning "languages", 7:9)  We don't learn a new language in heaven.  We communicate in our own earthly language.  Revelation 7 providing us a glimpse of the new creation, yet we have somethings like tribe and language -- human constructs -- that carry over into the new creation.  What else carries on into the new creation, or at least, what else is redeemed but somehow exists in a recognizable form to its previous reality?  Our bodies, our language and I would argue our relationships.

φωνη μεγαλη (meaning "loud voice", 7:10) The words for loud voice is literally "mega phone."  It is interesting to consider, in an era of protests and megaphone, what words are we putting through our megaphones?

σκηνωσαι (aorist form of σκηνοω, meaning "to shelter", 7:15).  The word for "shelter/spread tent" is "skeno-oo" which is from the Greek for tent. In the beginning of John's Gospel (1.14), Jesus is said to have "dwelt" or "tented" among us, drawing on the OT idea of God's tabernacle presence. Now however, the dwelling is not among them, but upon them.  The movement of Revelation is not God away from the earth, but of heaven toward earth, ultimately culminating in the presence of God being with the people.

εξαλειψει (meaning "wipe away", 7.17)  The word "wipe away" or "destroy" (εξαλειψω) is also found in Acts 3:19 and Col 2:14, where Jesus wipes away our sins.  Jesus comes to wipe away both our sin and sorrow.  It is not an either/or.

ποιμανει ("shepherding", 7.17)  This word is not a noun, but a verb, although everyone translates it as a noun. The focus here is less on Jesus as shepherd and more on the activity that Jesus is doing -- leading and taking care.  It is also worth nothing that the verbs in verse 17 are in the future tense.  This suggests that there is something that is already happening (heavenly worship) but something that will happen different/anew.  Now and not yet.

Grammar note

περιβεβλημενους (περιβαλλω, meaning "robe", 7:9)

The participle for "robed" is in the perfect. It happened in the past but still effects the present states, namely, that they are robed. Here it is used as a circumstantial participle; in 7.13 it will be used as a substantive.

John 21:1-19

This passage appears in the revised common lectionary, year C, the 3rd Sunday of Easter, most recently May 4, 2025.

Summary:
The passage describes beautifully the Christian's experience before God:  We are drawn out of our every day life, called into an encounter with the Risen Lord.  Jesus forgives us, restores us fellowship and sends us out to care for others.  In short, we are drawn into praise the living Lord and then called back into the world, in service.

2025 Reflection:  For many churches, Easter brings in a lot of fish!  But the fish aren't as exciting for Peter as Jesus himself.  Focus on the presence Jesus, not the number of fish!

Key words:
συροντες  (συρω, meaning "drag", 21:8) and
ειλκυσεν (ελκω, meaning "draw" or "drag", 21:6 and 11)
Both of these words indicate that the disciples had to work to bring in their haul.  Serving Jesus and working in ministry are hard work!  (See note below on ειλκυσεν)

παιδια (meaning "child", 21.5) Paidia means "child" not "friend" as the NIV has it.  Jesus refers to the disciples as children.

ιχθυς (meaning "fish,"; 21:6, 8 and 11)  Just a friendly reminder that the fish became an early Christian symbol, as the letters formed an Anagram:  Jesus (I) Christ (X) God's (Th) Son (U) Savior (S).

εβαλεν (βαλλω) (meaning "cast" or "throw"; 21.7)  The word for "cast" nets is "βαλλω" which is used for both the nets and for Peter "casting" himself into the see.   Interestingly in 18:10 and 18:11, when Peter draw (ειλκυσεν) his sword and then was told to put it away (βαλε).  This is a great reminder about how this passage reveals the transformation at work in Peter.  He was casting away swords he had drawn; now he is drawing the fish-filled nets he has cast.

ανθρακαι(ν) (meaning "coal", 21.9)  Jesus is cooking over "anthrakia" which means "coals" (ie anthracite coal).  When Peter earlier denied Jesus, it was over a coal fire (the only two times this word appears in Scripture).  How often does God do this, where God takes the very place, location, thing, relationship, addiction, sin, fear and transform this into an instrument of God's healing.

εσχιθη (σχιζω, meaning "tear", 21.11)  The net is not torn (schiz-oo). Interesting that John concludes with the net not being schismed; in Mark's Gospel, the Passion ends with the curtain being torn! Different metaphors, for sure, but something about the nature of Jesus in both is nicely caught with this subtle difference.  The church will grow and grow, into a full harvest, but it will not schism.  Sadly the church has schismed, a reminder that we are already called to mend the nets of Christianity.

Distinctions:
John tends to use similar words in close proximity.  English translators struggle with how to capture this nuance.  For example, there are three interactions between Jesus and Peter.  The big point is that just as Peter denied Jesus three times, he professes his love three times.  However, linguistically, these three interactions are distinct.

φιλεω vs αγαπαω ("love")  What to say on the various words for that Peter and Jesus use?  Some feel this is a big deal (Peter responds to the question of do you love "agape" me by saying that he loves "philo" Jesus.  I don't think that John makes much of the distinction; he uses them interchangeably. If anything, the ambiguity of "philo" and "agape" points toward the intimate (and therefore mutable and vulnerable) and transcendent (unconditional and permeant) love of Jesus toward and with his disciples.

προβατα vs αρνιον ("sheep").  The flock includes "lambs" and "sheep", new/young and old/mature!

ποιμενα vs βοσκε ("tend") Feed/tend vs shepherd.  Feed and tending VS shepherding.  We are called to feed people (teaching ministry) and shepherd them (pastoral ministry).  Both of these verbs are in the present tense, suggesting this is an on-going action!

Fun with Greek
present tense:  Most of the verbs in sections 1-12 are in the aorist tense.  Except for the proclamation:  "He is the Lord" as well as the sentence "Jesus is coming, taking the bread and giving it them" suggesting this is an on-going task of the disciples.

γυμνός (meaning "naked", 21.7)  The word comes into English as "gymnos" - like gymnast!!  The netBible offers a long apology for why Peter might have not been fully naked.  But the point is that somehow, he didn't believe himself worthy or ready for the Lord in his current condition.  He wants to be with Jesus, yet somehow feels shame.

μη (21.5) Jesus asks a "meh" question which expects a "no" answer. (ou questions expect a yes answer. How can one remember this? Alphabet. m-n; o-y)

153:  There are so many theories about this number.  Some of them involve grammatica, where letters have numbers and therefore words have a number value.  MANY theories have been put forward about what this number may mean:  The whole variety of fish in the world and therefore the breadth of the Gospel "catch"; the number 153 is a triangle number, the sum of the numbers 1-17...  Anchor Bible commentary surprisingly goes into various ways people have looked at this.

Luke 24:1-12

Here are links for Greek commentary on the resurrection accounts in all four Gospel

Matthew 28:1-10

Mark 16:1-8

Luke 24:1-12

John 20:1-18

Summary:
The church normally reserves discussion about doubt for Easter II and the person of Thomas.  But as I read Luke this year, the disciples spiritual blindness and doubt really struck me.  Luke does a masterful scene of portraying the difficulty of that morning and the struggle for the early disciples to believe.  Rather than cast doubt on the resurrection this amplifies its true meaning:  Christ is raised amid the chaos of real life, with darkness, doubt and even despair, not in a fairy tale world where everybody gets it.  Christ is raised and to be praised then, even as we struggle to figure it all out.

Key words:
βαθεως ("very early, or more literally, deep"; 24.1) The dawn is not simply described as early but as "bathos" or deep. It is a deep dawn.

ευρον ("find", from ευρισκω; 24:2 and 3) For lent 2019 my congregation did a (lectionary based) preaching series on Lost and Found.  Finally we come to the end of Luke's Gospel, expecting to find Jesus.  The disciples too come to the tomb ready to find Jesus.  They instead they found the stone rolled away; more significantly, they did not find Jesus.  A possible preaching trajectory:  We do not find Jesus, we can only find evidence of the resurrection.  In short, we can linger in the tombs, linger in history, linger in apologetics, linger in "historicity" but none of this will ever show us Jesus.  The living Jesus must find us.  This finding us likely includes times of wonder, disbelief and pondering of what it all means.  In short, the disciples are all lost because they cannot fathom the height and depth of the resurrection.  Perhaps we do well, for a moment, to consider how mind-bending this is (see the work of NT Wright for the utter "shock" of the resurrection.)

τον ζωντα ("the living"; really "the living one"; 24.5)  Oddly enough, the translators are too literal here with the phrase "why are you searching for the living among the dead." The phrase "the living" is exactly what it says in Greek, word for word, but the grammar of the sentence dictates the translation:  "the one who is living" or "the living one."  Point A)  "The living among the dead" is more poetic.  When it comes to preaching, go for it!  Point B) It amplifies the confusion of the disciples.

ηπιστουν (disbelieving, from απιστεω; 24.11)  It is not only Thomas who doubts, but the whole crew!  In fact, the whole of Luke's Gospel is filled with disciples struggling to believe.  You can make this about gender -- they didn't believe the women! -- but you can make this about the resurrection.  No one was ready for this!

θαυμαζω ("wonder"; "amaze"; 24.12) The word here is "thaumaz-oo" means "amaze" or "wonder" in Greek. You can even see the word "amaze" in it (even though M-W.com does not give this as the etymology. Whatever.)  The vast majority of the time Luke uses this verb, it means wonder, as in amaze. For example, when Zachariah writes, "His name is John (1:63)" or when Jesus sees a person's faith, he is amazed (7:9 Roman centurion). So it seems a bit odd that Peter, according to the NIV and  NET translators, is left wondering and not being amazed. But perhaps a bit of a play on this is a helpful insight into all of us -- we are both wondering and amazed.

προς εαυτον ("to himself"; 24.12)  Most translators take the phrase, "to himself" to mean "to his possessions," namely, Peter's house (including BDAG).  Hence they translate it "Peter went to his house."  Yet, Peter does not necessarily go to his home. It literally says, "He went away to himself." This could just as naturally read, "He went away by himself." As the KJV puts it "wondered in himself."  Most translators likely base their translation on John 20:10, where it is more clear that the disciples went home.  But Luke's imagery is of Peter walking away by himself, pondering these events, likely without any real direction in his wanderings.

μνησθητε ("remember" 24.6 and 8; but also as "tomb" in vs 2)  The Greek word for "remember" is related to the word for "tomb" (both have the same root, which in English comes in as mnemonic.)  They went to the tombs, which certainly became a place of memory, but not memory of a dead person, but memory of a living person's promises.  I find this the truth about Christians -- when sorrow and tragedy come, we are just as confused and lost as anyone else.  But then comes a promise, a promise that Jesus is faithful, even over and against death.  And we remember there is a reason -- a promise -- to hope.

Some translation helps (and perhaps a nugget for a sermon):

Three "buts"

• μεν...δε (24.1):  The last verse of chapter 23 has a μεν, which demands a δε.  They both mean but/and, but are put together to form a pair, like:  "On the one hand, but on the other."  Luke lets us know that the story keeps going!
• αλλα (24.6):  This is the "big" but, the one that lets you know what comes before and after are significantly different (and cannot be joined by a simple word 'and').  In this case, the only "bit" but in the section comes between "He is not here" BUT "He is risen!"

σαββατων 24.1 Grammar note: The Greek literally says, "On the first of the Sabbath." This means the first day after Sabbath (ie the first day of the week), which would be the 8th day, or Sunday. This is why we worship as Christians on the 8th day, the day after the Jewish sabbath. Also, Jesus will appear to Thomas 8 days later, reaffirming this 8th day connection! (In Luke's Gospel, Jesus was also transfigured on the 8th day)

απορεισθαι ("at a loss"; 24.4)  Previously I offered a break down of this word that is incorrect.  I offered that the word for "at a loss" is related to the word for vision -- "apo-ora-oo" literally "away from sight."  I leave this mistake on my blog as a reminder that learning means making mistakes!
 
It turns out this word is α-πορεω not απο-ρεω.  This means the word is:  "to be without resources, to be in straits, to be left wanting, to be embarrassed, to be in doubt, not to know which way to turn."  The word πορεω (from which this comes) is not found in the New Testament, but it means "the way across a river."  They couldn't get to the other side!  It adds to the level of confusion in the whole story.

αποκεκυλισμενον 24.2 Grammar note: The word "rolled away" is a participle here. It is perfect passive. This is a helpful verb for understanding what the perfect in Greek means. The stone had undergone the action of being rolled away and its present state was a result of that action. Perhaps a sermon idea: Something has been permanently changed by the Resurrection. The tombstone is gone

αστραπτουση 24.4 The angles in the tomb are flashing; Jesus says the son of Man will be "flashing" in his coming. (17.24)...hmm...Perhaps Luke suggests that in the resurrection, the kingdom has come?

Note of confidence on the authenticity of the text:

It turns out that the "D" manuscript - the one currently housed in the Vatican and uplifted by American fundamentalists as the manuscript, lacks a handful of key phrases and verses.  However, the main papyrus of Luke 24 and the other manuscripts contain them.  Don't get bogged down here. Standard English translations contain these verses and use them!

Luke 19:28-40

This passage appears in year C of the RCL for Palm Sunday, most recently April 13, 2025.  The narrative lectionary uses a longer selection, Luke 19:28-44

Summary:  Luke's Gospel records the entry into Jerusalem with some notable absences:
No "Hosanna" and No "Palm Branches."  On the other hand, Luke offers us some events the other Gospels miss:  stones that cry out and crowds that sound like angels.  A potential avenue for preaching:  how Jesus' word and ministry sanctifies and even transforms things -- transforms disciples, transforms donkeys and even transforms crowds, all into instruments of God's work.

Note on passion Sunday:  As culture shifted away from companies and schools closing on Maundy Thursday and especially Good Friday, church leadership grew concerned that people were not hearing the stories of the upper room and cross.  This gave rise to Passion Sunday.  For many older members this is really hard because they remember Palm Sunday as a day of celebration, almost Easter 1.  The congregation where I currently serve actually used to do Passion Sunday on Lent 5, following a pre-Vatican II tradition.  I am not convinced that Passion Sunday really furthers the encounter with Christ during Holy Week.  

Key words:
απεστειλεν/αποσταλμενοι ('send'; 19:29, 32)  It is always worth noting this verb.  The disciples are sent!  Are we sending our people out each week?  It is also worth noting why they are sent out:
ευρον (find, 19:32)
λυσαντες (loose, 19:29)
αγαγετε (lead, 19:29)
While the disciples are instructed regarding a colt, I think we can abstract this rather easily to people:  We are sent out to find people, free them and lead them to Jesus, where they will be put to work! 

I also find it interested that before we can lead people, we need to free or loose them.  Typically leading people can seem like controlling them, but in this case it is a freeing them.

εχει χρειαν ('have need'; 19:31, 34) The Lord has a need!  This is really mind blowing.  This passage feels like an Old Testament story to me, in that God is sovereign, but the people can rebel; it pushes against easy answers to the question of free will and God's control.

δοξα εν υψιστοις ('glory in the highest'; 19:38)  This harkens back to the nativity (2:14), where the angels proclaim "peace on earth" (here peace in Heaven) and "Glory in the Highest!"  Jesus is transforming people into angels, into heralds of the good news!

μαθηταις ('disciple'; 19:37, 39)  It is interesting how Latin changed the tenor of this word.  The word in Greek means student, which implies the key concept is learning of knowledge and wisdom.  The word 'disciple' in Latin means student, but I think when we hear it, we associate it with discipline (spiritual disciplines, for example).  The disciples were first and foremost students, people seeking to learn from Jesus.  They make mistakes, they are rebuked and their flesh is weak.  But they follow Jesus, along the way sharing the news and multiplying Jesus ministry (even when they don't fully understand how all the pieces fit together).

Also, in vs 37, Luke says the crowd consists of the disciples.  This is not a city wide effort, per se, but a celebration of who Jesus is by his loyal followers.

κραξουσιν ('cry out'; 19:40)  This verb does not mean sing, speak loudly or shout.  It means cry out in a protesting and even crazy way.  Like the crowd will 'cry out' to crucify Jesus; the demons 'cry out' at the sight of Jesus.  The stones here are not simply singing a song of beauty and praise, but also of protest.

ἔκλαυσεν ('wept'; 19:41)  The narrative lectionary continues this passage and includes the verse "Jesus wept" -- but not the short sentence in John's Gospel!  Jesus weeps for Jerusalem.  I wonder if Jesus still weeps for Jerusalem!