This passage occurs in the Narrative Lectionary, Year 1; it also occurs many years in the Revised Common Lectionary during Lent.
Summary: There are rich theological themes in this Psalm 51. For my blog this week, I try to get into some the words, which are rich in imagery in the Hebrew. Hopefully these descriptive words can be a means to get into the Psalm (and accompanying story of David, Bathsheba and Nathan). As a side note, I've always seen the fullest expression of Gospel in this passage in the existence of the Psalm 51. God turned David's sin into something that was enduring and lasting. His child died, but his words of lament have comforted people for centuries.
Key Words:
נביא ("Nivea" meaning "prophet", 51:1 (intro to Psalm): The word prophecy often means prediction in modern popular imagination and film (Harry Potter/Star Wars). The prophets in the Bible did not predict the future. Rather, they spoke the word of God, which often included future possibilities for judgment or promises of blessing. But the main job of the prophet was to speak the Word of the Lord to the present situation, in this case, a king who had sinned badly. Very badly.
נתן ("Nathan", name of the prophet, 51:1 (intro to Psalm): The prophet's name "Nathan" means gift. Even the harsh words of God are a gift to David here in that he calls David to repent, to have a restored relationship with God. When we deny calling 'sin' 'sin' we deprive people of the gift of forgiveness and repentance.
רחמים ("rakamim" meaning "compassion", 51:2) The origin of this word רחם meaning is womb. In the plural it means compassion; this is clearly feminine way of thinking about God's love; it is like a woman's care born in her womb.
מחא ("makha" meaning "wipe", 51:2;9): As the TWOT points out, almost every time this verb shows up in the Hebrew Bible, it is significant. For example, God will wipe out the earth with a flood; God will wipe away every tear in the eschaton (Isaiah 25:8). The literal action means: "Erasures in ancient leather scrolls were made by washing or sponging off the ink rather than blotting. " Literally erase away, expunge! So that when God reads the book of life, he reads them no more.
כבס ("kabas" meaning "launder", 51:3;7) TWOT: "to make stuffs clean and soft by treading, kneading and beating them in cold water...it is used always for clothing, 'to launder'"
טהר ("tahar" meaning "cleanse, purify", 51:3;7) In Hebrew, this word is associated with pure metals (especially gold); it is often associated with ritual and ceremonial cleansing and furthermore, cleansed items used in worship. You could go a couple of ways here: First, that God's cleansing is like removal of dross from metal -- getting rid of the crap in our lives that we might be pure. Second, you could argue that the cleansing has a purpose (to be used in worship and service to God). Third, you could argue that ultimately forgiveness entails a ritual cleansing, including through washing with water or blood.
חול ("khul" meaning "twirl" translated here as "born", 51:5) from the moment the person begins writhing, twirling, dancing, moving, even in pain, they are born with sin.
אמת ("amat" meaning "faithfulness" or "truth", 51:6) What is it that God desires? It is not simply truth as in a true statement, but faithfulness. Something beyond propositional truth is desired here. We could do a lot more here, but the NET translates this nicely with integrity.
ברה ("barah" meaning "create" 51:10) Just a reminder that this verb is only associated with God as the subject. Humans can fairly be described as co-creators in the sense of we can imagine, build, make, name...but we cannot create life; nor can we create a new heart.
קדש ("kadesh" meaning "Holy" 51:11) This is the only time in the Old Testament we have an unambiguous reference to the Holy Spirit. The NRSV does not do Christians justice when they translate the words with lower case holy spirit.
Tuesday, March 13, 2018
Wednesday, February 28, 2018
1 Corinthians 1:18-31
This passage occurs in the Revised Common Lectionary (Year A), most recently in January 2017; then a portion of it during Year B (Lent 2018).
...foolishness to those who are perishing
...power of God to those who are being saved
What does this mean for a sermon: Well, everything. But I think the notion of dynamic salvation is crucial (pun intended); I also think clarifying the power of God is really important for people. (This links up well with the connected Gospel passage on Matthew 5!)
Rather than review this whole passage, I just want to offer an in-depth commentary on this one crucial verse:
"For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." 1 Corinthians 1:18
...foolishness to those who are perishing
Although
the NIV, NRSV, NAU and NET translate απολλυμι
as “perishing” it should not be understood as merely physical death. The
middle voice of this verb (it cannot be determined if the verb is middle or
passive) means “ruin." Looking at how Paul uses this verb throughout his letters to the Corinthians suggest Paul employs a metaphorical, or perhaps better said, theological layer when he uses the word "perish."
When Paul later uses the verb in the present tense in chapter 8:11, “So by your knowledge those weak believers for whom Christ died are destroyed (απολλυται),” Paul does not mean that weak believers are immediately undergoing physical death. Instead, Paul is trying to talk about the process of dying; or being captive to sin, the law and the flesh. Paul will use this verb to refer to physical death (10:9, 10:10, and 15:18) but in these cases, the verb tense is aorist. 15:18 even refers to the physical death of Christians. In short, all humans perish (aorist tense), but non-believers are perishing (present tense).
This pattern of Paul using απολλυμι in the present tense to signify not an ultimate death, but the process of perishing, matches with 2 Corinthians and Romans. These passages also continue the pattern of contrasting those being saved and those being ruined.
When Paul later uses the verb in the present tense in chapter 8:11, “So by your knowledge those weak believers for whom Christ died are destroyed (απολλυται),” Paul does not mean that weak believers are immediately undergoing physical death. Instead, Paul is trying to talk about the process of dying; or being captive to sin, the law and the flesh. Paul will use this verb to refer to physical death (10:9, 10:10, and 15:18) but in these cases, the verb tense is aorist. 15:18 even refers to the physical death of Christians. In short, all humans perish (aorist tense), but non-believers are perishing (present tense).
This pattern of Paul using απολλυμι in the present tense to signify not an ultimate death, but the process of perishing, matches with 2 Corinthians and Romans. These passages also continue the pattern of contrasting those being saved and those being ruined.
- For we are the aroma of Christ to God among those who are being saved and among those who are perishing; 2 Corinthians 2:15
- And even if our gospel is veiled, it is veiled to those who are perishing. 2 Corinthians 4:3
- If your brother or sister is being injured by what you eat, you are no longer walking in love. Do not let what you eat cause the ruin of one for whom Christ died. Romans 14:15
This point is most saliently brought home by
contrasting 1 Cor 15:18 which talks about the reality that Christians will die
(aorist tense) with 2 Cor 4:9, that even through Christians are “struck down”
they are not “απολλυμενοι.”
What does this mean for a sermon: Consider the ways in which life outside of Christ consists of perishing each and every day.
What does this mean for a sermon: Consider the ways in which life outside of Christ consists of perishing each and every day.
...power of God to those who are being saved
Paul uses the word
power in a variety of ways. One of the
most important, however, is that God’s power will bring about
resurrection: Both Jesus and ours. (And God raised the Lord and will also raise
us by his power, 1 Cor 6:14), It is sown in dishonor, it is raised in glory. It
is sown in weakness, it is raised in power (15:43).
The final word in the section "σωζω" is also a loaded theological term. Although BDAG indicates this word can mean
“heal”, Paul normally employs it to mean “save/preserve from eternal
death.” In America
The most saliently comes across in
verse 1:18. The cross does not simply
trigger a salvation event. The wording
is not: The words of the cross is the
power of God for salvation to those believing, as it is in Romans 1:16. Rather it is the power of God to those being
saved. What is amazing is that the power
of God is not simply the saving, but rather, to those being saved, the cross is
the power of God. At the very least the
power of God entails something more dynamic than ultimate salvation; it may
even include something more than being saved.
2nd
Corinthians gives an image of how the power of God becomes that which allows
Christians to endure hardship.
- But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; (2 Corinthians 4:7-9)
- We do not want you to be unaware, brothers and sisters, of the affliction we experienced in Asia; for we were so utterly, unbearably crushed (u`pe.r du,namin) ‘beyond our strength’ that we despaired of life itself. Indeed, we felt that we had received the sentence of death so that we would rely not on ourselves but on God who raises the dead. (2 Corinthians 1:8-9)
- but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger; by purity, knowledge, patience, kindness, holiness of spirit, genuine love, 7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; (2 Corinthians 6:4-7)
- but he said to me, "My grace is sufficient for you, for power is made perfect in weakness." So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. (2 Corinthians 12:9)
This is an amazing
revelation of the power of God. The
power of God does not glorify the Christians, but propels them through
suffering. Paul even takes it a step
further in Philippians: I want to know Christ and the power of his
resurrection and the sharing of his sufferings by becoming like him in his
death, Philippians 3:10
To conclude with another quote from Corinithians around power:
For he was crucified in weakness, but lives by the power of God. For we are weak in him, but in dealing with you we will live with him by the power of God. 2 Corinthians 13:4
For he was crucified in weakness, but lives by the power of God. For we are weak in him, but in dealing with you we will live with him by the power of God. 2 Corinthians 13:4
What does this mean for a sermon: Well, everything. But I think the notion of dynamic salvation is crucial (pun intended); I also think clarifying the power of God is really important for people. (This links up well with the connected Gospel passage on Matthew 5!)
Tuesday, September 26, 2017
Philippians 2:1-13
This passage occurs as a New Testament Lesson in the RCL
"Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently September 2018. It also occurs at other points in the Lectionary, including Palm Sunday.
A separate post looking at Philippians 2:5-11 is here.
Summary:
This is a very rich passage. By itself it stands as one the most powerful description of Christ and his work. Worth pointing out though is that Paul continues to build off the imagery the rest of his letter to discuss not simply Christ's work on the cross, but also Christ's work on us. He changed his shape (μορφη) into humility but will co-shape (συμμορφος) ours into glory, not simply through his suffering, but even our own.
Key words:
μορφη ("shape" or "form"; 7, 8) If you look up this word, you will find it appears twice in Philippians, once in verse 7 and once in verse 8. Jesus had the form/shape of God; took the form/shape of a human. Sounds good. However, later on in Philippians, Paul comes back to this word, but using it with the prefix συν (the -n becomes a -m...see note below) . First, in verse 3:10 where he says that he is being συμμορφιζομαι-ed into Christ's death and later when he is being συμμορφος with Christ's resurrected body (3:28). Paul moves from talking about the form of Christ to the co-formation of the believer, both into suffering, death and then resurrection. I think the word μορφη can be used to guide one's reflections on the whole letter: The transformation of Jesus creates the transformation of the believer. To put it another way, I see Philippians as Paul's personal exposition on his line in Romans 8:17: If children, then heirs, heirs of God and joint heirs with Christ -- if, in fact, we suffer with him so that we may also be glorified with him.
εκενωσεν and κενοδοξια ("emptied" from κενω, 7; conceit, 3) Much is made from κενω, which means to empty. I find it interesting that Paul gives warning just a bit earlier about conceit, literally false glory. The only way to true glory, for Christ and for us, is through suffering and death.
κατεργαζομαι ("work out", 2:12; from kata (intensifier) and erg-oo (to work)) One possible meaning for this verb is simply "achieve" but another one is "to work up," ie, to make use of; fields, for example, are worked on to make them ready for harvest. This verse can be problematic in that it makes it sound like our salvation is our responsibility. However, Paul's never verse, 2:13, makes it clear that God is the author of our salvation. I think in this case, Paul uses salvation (σωτηρια) to describe our entire relationship with God in Jesus Christ, specifically the process of dying and rising. It is worth noting that the verb here (and also for "co-form" (see above) are in the present tense, suggesting this an on-going process.
A really geeky language point:
Grammar/translation: The morphing "n"
When someone learns Hebrew, they learn verbs like n-t-n, which means to give. They then try to read these in the Bible and discover it hardly ever exists in that form and most often the "n"s drop out in conjugation so that words like y-t-l-m mean he gives or something like this. This is true in Greek; alas, the problem is not Hebrew, but the letter "n", which has a soft sound. It tends to morph into other sounds. This actually happens in Latin. For example, con is the prefix for "with" But notice how often that "n" disappears or morphs: communication, cooperation, combat, comfort, command, corroberate. This happens in Greek, especially when verbs add the prefix συν. The weakness of the "n" sound is also shown in the fact that its moveable (ie not very necessary).
This is why συμμορφος is spelled as it is, instead of συνμορφος!
A separate post looking at Philippians 2:5-11 is here.
Summary:
This is a very rich passage. By itself it stands as one the most powerful description of Christ and his work. Worth pointing out though is that Paul continues to build off the imagery the rest of his letter to discuss not simply Christ's work on the cross, but also Christ's work on us. He changed his shape (μορφη) into humility but will co-shape (συμμορφος) ours into glory, not simply through his suffering, but even our own.
Key words:
μορφη ("shape" or "form"; 7, 8) If you look up this word, you will find it appears twice in Philippians, once in verse 7 and once in verse 8. Jesus had the form/shape of God; took the form/shape of a human. Sounds good. However, later on in Philippians, Paul comes back to this word, but using it with the prefix συν (the -n becomes a -m...see note below) . First, in verse 3:10 where he says that he is being συμμορφιζομαι-ed into Christ's death and later when he is being συμμορφος with Christ's resurrected body (3:28). Paul moves from talking about the form of Christ to the co-formation of the believer, both into suffering, death and then resurrection. I think the word μορφη can be used to guide one's reflections on the whole letter: The transformation of Jesus creates the transformation of the believer. To put it another way, I see Philippians as Paul's personal exposition on his line in Romans 8:17: If children, then heirs, heirs of God and joint heirs with Christ -- if, in fact, we suffer with him so that we may also be glorified with him.
εκενωσεν and κενοδοξια ("emptied" from κενω, 7; conceit, 3) Much is made from κενω, which means to empty. I find it interesting that Paul gives warning just a bit earlier about conceit, literally false glory. The only way to true glory, for Christ and for us, is through suffering and death.
κατεργαζομαι ("work out", 2:12; from kata (intensifier) and erg-oo (to work)) One possible meaning for this verb is simply "achieve" but another one is "to work up," ie, to make use of; fields, for example, are worked on to make them ready for harvest. This verse can be problematic in that it makes it sound like our salvation is our responsibility. However, Paul's never verse, 2:13, makes it clear that God is the author of our salvation. I think in this case, Paul uses salvation (σωτηρια) to describe our entire relationship with God in Jesus Christ, specifically the process of dying and rising. It is worth noting that the verb here (and also for "co-form" (see above) are in the present tense, suggesting this an on-going process.
A really geeky language point:
Grammar/translation: The morphing "n"
When someone learns Hebrew, they learn verbs like n-t-n, which means to give. They then try to read these in the Bible and discover it hardly ever exists in that form and most often the "n"s drop out in conjugation so that words like y-t-l-m mean he gives or something like this. This is true in Greek; alas, the problem is not Hebrew, but the letter "n", which has a soft sound. It tends to morph into other sounds. This actually happens in Latin. For example, con is the prefix for "with" But notice how often that "n" disappears or morphs: communication, cooperation, combat, comfort, command, corroberate. This happens in Greek, especially when verbs add the prefix συν. The weakness of the "n" sound is also shown in the fact that its moveable (ie not very necessary).
This is why συμμορφος is spelled as it is, instead of συνμορφος!
Monday, August 28, 2017
Track vs Field: The unchurched and churched
Reformation 500 and the unchurched
This summer my congregation did a great deal of research into the unchurched in our community. This was part of our celebration of the 500th anniversary of the Reformation. We are thinking about the call of the Holy Spirit to continue to reform the church, in this case, our congregation. One of our projects was to build a "Thesis 96" wall outside our church. We invited people in the church and community to write their statement (or thesis) to the church. It has been really awesome to see what people have written. But that is for another day!
Our hope through the Thesis 96 project and our Reformation 500 celebrations is to consider -- what prevents people from accessing God's grace in our culture, specifically our community, today? How could be better reach out to the unchurched in our community.
Track vs Field Understanding
Back to the unchurched. I confess that I often end up with a view of the unchurched and churched that looks something like this:
In this view, there are unchurched and churched people. Each group is divided into two subgroups: The unchurched has people that are really opposed to the Gospel (we'll call them atheists) and people that are somewhat open ("seekers"); the churched has people that come ("participants") and those that really are involved ("elders"). We could nuance this chart, maybe adding a few more arrow segments, but basically the idea is to move people from left to right. If they are questioning, get them in the door. If they are in the door, get them involved. There are tons of books written to give churches tools as to how to make this conveyor belt process work.
There are also tons of blogs/books written as to why people are drifting from right to left on this chart! Given this mentality, it is easy to feel like we are fighting an impossible task, running right into the head waters of our culture that is increasingly ambivalent, if not hostile to church, institutions and in many ways, commitments.
As we did research, which included looking at data and talking to people in our community, it occurred to me that this track or linear view was really inadequate for our task. I want to propose a more "field" than "track" view of the churched and unchurched.
In reality, there are many reasons why people are unchurched. Some of it comes out of opposition to the church or the idea of God. Frankly though, survey after survey shows that most Americans do not consider themselves strident atheists. Most people instead are out of church totally or most Sundays for a variety of reasons
- They moved to a new community or had a huge change in their family situation
- They were burned out on their church
- They were abused by their church
- They have never been to church and have never been invited (7 out of 10 unchurched people has never been invited)
- They work on Sundays or have made a commitment to their child's sporting "career."
Furthermore, there are lots of ways that people plug into church
- Some people are "all in" - "elders" who come nearly every Sunday and serve in leadership
- Some are homebound members
- Some connect only with certain areas of ministry - education or social ministry or a particular outreach of the church
- Some come when they are can, but are really busy
- Some connect only online
- Some travel extensively and are only plugged in when they are in town
In short, we do not have two or even four groups that could fit on a line. There are people all over the highway in terms of church involvement or not.
General Motors' Maven
General Motors has a subdivision called Maven, which is providing short term rentals of GM cars. It is designed to compete with ZipCar. General Motors has come to the conclusion that for certain phases of life, people want access to a car, but neither want nor can afford ownership. In some cities, people use Maven for weekend getaways, in other cities people use Maven to get across town and still in other cities people use it as their vehicle for money making through Uber! What is most striking though is that General Motors does not simply think this kind of car utilization is for a phase of life; it acknowledges that many people will never own a car, but will be interested in using a car. General Motors set up Maven so that even if people are not buying cars, they can still make a profit in the car industry!
To put this perspective back into our discussion about churched and unchurched, I think we should realize that just like many people today will not own cars, but will still use them, many people in our congregation will not be "all in" and may, in fact, never be "all in" but they will still be in the sphere of our congregation. Just like people are automobiles for different reasons and to different extents, the people who come into our congregation will engage in different ways. This does not mean they are bad or incomplete Christians or even that they only have a consumer mentality, but their life set up prevents them from being "all in."
Creating paths instead of a track
Rather than trying to move everyone along some mythical church conveyer belt, I suggest we embrace a far scarier task: Providing more (personalized!) paths to faith development. Let's assume that young families are not going to come more than twice a month. How can we help them pray at night with their kids? Let's assume that homebound members cannot serve on committees. How can we keep them connected and feeling a part of the decision making process at the church? Let's assume that the person who only comes to play in the handbell choir is unlikely to come for anything else. How can we make that 6 hours a month she commits to the church as faith filled as possible?
The goal of making disciples may ultimately have a linear or clear trajectory, namely, helping people see their relationship with God in terms of transformation rather than transaction. However, the map of people's engagement with the church is anything but linear. To put it another way, I feel liberated - my job is not simply to move people from an increasing pool of unchurched to a shrinking pool of churched. My task is to help the congregation figure out "faith paths" that can move people toward a deeper commitment to their Lord and the church, acknowledging this will not necessarily look "all in" from a church perspective. This does not mean that serving Jesus demands anything less than "all in"; rather, this acknowledges that being "all in" to Jesus will manifest itself in a variety of levels of engagement with the church, particularly one congregation.
Tuesday, August 8, 2017
1 Kings 19:1-18
The narrative lectionary year 4 includes this passage for All Saints Sunday. It also occurs a number of times in the Revised Common Lectionary (or at least portions of it).
Summary: If you are preaching All Saints, what a great image of a saint: discouraged, yet fed through the tangible word to obedient yet difficult service. Theology of the cross, reformation and vocation all in one. One could even get to spiritual warfare and anfechtung through the voices that Elijah heres in the messengers.
What I find interesting in the Hebrew this week is the use of the word "soul" or "life." The Hebrew (and LXX) use words that we often translate as soul. Yet the death would be very physical; furthermore, the treatment is very physical. Back to all saints: our sainthood is lived out and revived in this world.
Key Words:
נוח ("nuach"; "rest" vs 3) Elijah does not ditch his servant, but rather gives him rest. This word is where the name "Noah" comes from.
נגע ("naga"; "touch", vs 5 and 7) This word can mean touch or strike. Did the angel touch him or prod him? What was this touch like?
נפש ("nephish"; vs 10 and throughout). The word nephish here, sometimes translated soul, is the word used for "life"; a reminder, as always, that our pseudo-Greek worldvied of souls and bodies is not Hebrew (nor Biblical!) Elijah's soul needs food and water! This relates to other words and ideas in this section -- eat, touch, even hear!
דממה ("dammah"; "silent voice" vs 12). The NSRV translates this phrase as "sheer silence." Yet the Bible seems to suggest it is a small whisper.
Translation issues:
vs. 2: "If"/"let" and the jussive mood.
If you read the Hebrew, you will not find the words "if" when Jezebel speaks, "May the gods do X if I have not done Y." The reason is that the verbs, "do" and "add", are in the jussive mood. Greek grammars all call is subjuntive mood, but Hebrew Grammars call it different names based on the person (ie type of subject, I, you, or he/she/it). The long and short of it, the Hebrew here is a hypothetical folded into a vow. "May the gods kill me if I don't kill you."
Hebrew consectuive verbs.
vs. 3 Hebrew has no adverbs, really. Instead it places verbs in a consecutive fashion. In this case, you have "he was afraid, he was standing and he was going." Or more accurately, "He was going in a fearful and standing way" or even better "He immediately ran scared."
vs.5 Based on the two consecutive verbs, "get up" and "eat," we can red the "get up" as an adverb. Ths, Elijah is not told to stand up and eat, but rather, eat immediately.
Summary: If you are preaching All Saints, what a great image of a saint: discouraged, yet fed through the tangible word to obedient yet difficult service. Theology of the cross, reformation and vocation all in one. One could even get to spiritual warfare and anfechtung through the voices that Elijah heres in the messengers.
What I find interesting in the Hebrew this week is the use of the word "soul" or "life." The Hebrew (and LXX) use words that we often translate as soul. Yet the death would be very physical; furthermore, the treatment is very physical. Back to all saints: our sainthood is lived out and revived in this world.
Key Words:
נוח ("nuach"; "rest" vs 3) Elijah does not ditch his servant, but rather gives him rest. This word is where the name "Noah" comes from.
נגע ("naga"; "touch", vs 5 and 7) This word can mean touch or strike. Did the angel touch him or prod him? What was this touch like?
נפש ("nephish"; vs 10 and throughout). The word nephish here, sometimes translated soul, is the word used for "life"; a reminder, as always, that our pseudo-Greek worldvied of souls and bodies is not Hebrew (nor Biblical!) Elijah's soul needs food and water! This relates to other words and ideas in this section -- eat, touch, even hear!
דממה ("dammah"; "silent voice" vs 12). The NSRV translates this phrase as "sheer silence." Yet the Bible seems to suggest it is a small whisper.
Translation issues:
vs. 2: "If"/"let" and the jussive mood.
If you read the Hebrew, you will not find the words "if" when Jezebel speaks, "May the gods do X if I have not done Y." The reason is that the verbs, "do" and "add", are in the jussive mood. Greek grammars all call is subjuntive mood, but Hebrew Grammars call it different names based on the person (ie type of subject, I, you, or he/she/it). The long and short of it, the Hebrew here is a hypothetical folded into a vow. "May the gods kill me if I don't kill you."
Hebrew consectuive verbs.
vs. 3 Hebrew has no adverbs, really. Instead it places verbs in a consecutive fashion. In this case, you have "he was afraid, he was standing and he was going." Or more accurately, "He was going in a fearful and standing way" or even better "He immediately ran scared."
vs.5 Based on the two consecutive verbs, "get up" and "eat," we can red the "get up" as an adverb. Ths, Elijah is not told to stand up and eat, but rather, eat immediately.
Matthew 14:22-33
This passage occurs in the Revised Common Lectionary, Year A, most recently August 13, 2017
Summary: This passage provides wonderful image of faith: so powerful, yet so fragile. Faith can move mountains. This is good news. The better news is that Jesus comes to us amid the storm. The best news, I think, is that Jesus lets us stay in the boat when we only have little faith.
Key Words
απολυση (meaning "release", 14:22) Jesus here "releases" the crowd. Prior to the feeding of the 5,000, the disciples wanted Jesus to release the crowd. Now that they have been fed, he is releasing them. Also interesting is that now Jesus must compel (ηναγκασεν, from αναγκαζω) them to leave as well.
προσευξασθαι (meaning "to pray", 14:23) The verb to "pray" is a middle voice verb. Typically middle voice means the object and subject are the same, in that the subject is doing the verb to itself (for instance, shaving would be a good candidate in English for a middle voice verb!) This would suggest that prayer involves some sort of movement, externally or internally, to prepare oneself for prayer. I remember once I was invited "to assume the posture of prayer."
βασανιζομενον (participle form of βασανιζω meaning "torment"; 14:24) This word can even mean torture (as in the the beast is basanized at the end of Revelation)
θαρεσειτε (meaning "be of good cheer, 14:27) I am fascinated by this. Is Jesus here commanding faith? Is it possible for the individual to suddenly turn one's disposition around? I believe here that we are saved from this dilemma when we realize that the next words of Jesus to Peter are pure promise: εγω ειμι. "I am" says Jesus. "I am" is not simple a declaration that Jesus is present, but that Jesus is God, for εγω ειμι is the same of God. As Jesus says this, he reveals to Peter that he is indeed God and he is with Peter. Without the promise of his presence and divinity, Jesus words to Peter would be cruel. Why can Peter take courage? Because Jesus is there with him, not because Peter needs to "get it together."
ει συ ει (meaning "since it is you", 14:28). The word "ει" is often translated "if." However, its translation is really governed by the tense of the verb to which it is linked. If it is linked with a subjunctive tense verb, then it is building a hypothetical case; if it is linked with an indicative tense verb, then it is building a true case. Here it is used with an indicative verb, meaning Peter believes it is a true condition: Since it is you, command me. [In the case of A, which is a true scenario, then B; rather than: In the case of A, which may or may not be true, then B]
ολιγοπιστε (from ολιγ meaning "few" and πιστε meaning "faith", "of little faith", 14:33) A gracious reminder that we can still be in the boat with Jesus and only have a little faith. Having lots of faith is not a requirement for journeying with Jesus.
Summary: This passage provides wonderful image of faith: so powerful, yet so fragile. Faith can move mountains. This is good news. The better news is that Jesus comes to us amid the storm. The best news, I think, is that Jesus lets us stay in the boat when we only have little faith.
Key Words
απολυση (meaning "release", 14:22) Jesus here "releases" the crowd. Prior to the feeding of the 5,000, the disciples wanted Jesus to release the crowd. Now that they have been fed, he is releasing them. Also interesting is that now Jesus must compel (ηναγκασεν, from αναγκαζω) them to leave as well.
προσευξασθαι (meaning "to pray", 14:23) The verb to "pray" is a middle voice verb. Typically middle voice means the object and subject are the same, in that the subject is doing the verb to itself (for instance, shaving would be a good candidate in English for a middle voice verb!) This would suggest that prayer involves some sort of movement, externally or internally, to prepare oneself for prayer. I remember once I was invited "to assume the posture of prayer."
βασανιζομενον (participle form of βασανιζω meaning "torment"; 14:24) This word can even mean torture (as in the the beast is basanized at the end of Revelation)
θαρεσειτε (meaning "be of good cheer, 14:27) I am fascinated by this. Is Jesus here commanding faith? Is it possible for the individual to suddenly turn one's disposition around? I believe here that we are saved from this dilemma when we realize that the next words of Jesus to Peter are pure promise: εγω ειμι. "I am" says Jesus. "I am" is not simple a declaration that Jesus is present, but that Jesus is God, for εγω ειμι is the same of God. As Jesus says this, he reveals to Peter that he is indeed God and he is with Peter. Without the promise of his presence and divinity, Jesus words to Peter would be cruel. Why can Peter take courage? Because Jesus is there with him, not because Peter needs to "get it together."
ει συ ει (meaning "since it is you", 14:28). The word "ει" is often translated "if." However, its translation is really governed by the tense of the verb to which it is linked. If it is linked with a subjunctive tense verb, then it is building a hypothetical case; if it is linked with an indicative tense verb, then it is building a true case. Here it is used with an indicative verb, meaning Peter believes it is a true condition: Since it is you, command me. [In the case of A, which is a true scenario, then B; rather than: In the case of A, which may or may not be true, then B]
ολιγοπιστε (from ολιγ meaning "few" and πιστε meaning "faith", "of little faith", 14:33) A gracious reminder that we can still be in the boat with Jesus and only have a little faith. Having lots of faith is not a requirement for journeying with Jesus.
Tuesday, August 1, 2017
Matthew 14:13-21
This passage occurs in the Revised Common Lectionary, Year A, most recently in August 2017.
Summary: The feeding stories are very familiar. The basic point of the passage should not be lost: Jesus has compassion on people and feeds them. We are called, in spite of obstacles, to do likewise. That said, there are some beautiful wrinkles in the Greek that will hopefully open up your imagination for preaching!
Key words
κατά ιδιον (meaning "by himself", 14:13) After hearing the news of Herod and John, Jesus is probably feeling many emotions. For the first time in the Gospel, Jesus wants to go off by himself. Matthew really emphasizes how much Jesus wants to get away: by himself, in the wilderness, in a boat.
σπλαγχνισθη (from σπλαγχνιζομαι, meaning "compassion", 14:14) Jesus has compassion -- which in Greek literally reads "Jesus intestine someone." The word for compassion in Greek is intestines because when you have compassion your stomach turns over. The nature of Jesus is on full display -- grieving he wants to be alone, yet seeing the crowd his guts churn. You can decide whether this is the human or divine in Jesus...or both!
θεραπεω (therapeo, meaning "heal", 14:14) I've written about the word therapy elsewhere, but I simply want to point out today the link between therapy and compassion. Jesus desire to do therapy arises out of his compassion. In spite of the fact that Jesus is exhausted, his compassion moves not simply his mind, his heart, or even his intestines, but his whole body. Sometimes we get to move into ministry from a position of strength. Sometimes we are called into ministry when depleted. (By ministry I don't just mean ordained ministry, but the call to minister given to all Christians)
απολυσον (from απολυω, meaning "release", 14:15) The disciples ask Jesus to "release" or apoluoo the people. Perhaps a haunting question: Do you think the disciples are worried about Jesus needing rest, the crowd needing food or them needing an emotional and physical break from the people? I suggest the later... Sadly, they want to send the people back to the place where they came from, to the city. Frankly, I empathize with the disciples here. The task of ministry can be overwhelming.
δοτε (aorist form of δίδωμι, meaning "give", 14:16): In this case, the verb δοτε is in the aorist. This is the same tense of the verb that is used in the Lord's prayer, "Give us this day." Jesus taught his disciples to pray to God to give them their daily bread. Now he commands them to give others daily bread. The aorist form of the verb also provides insight. The aorist tense suggests a one time event. Jesus is not asking the disciples to worry about the crowd's consistent daily needs, simply to worry about this one night. Perhaps this suggests that the disciples, in their worry about future provision, are forgetting their task is in the present.
ουκ ("no" or "not", 14:17) The disciples response to Jesus begins with the word no and reveals their sense of scarcity. They focus on what they do not have. [Grammar note: the word ουκ ends in κ because it comes before a vowel]
φερετε...αυτους ("carry them", 14:18) Okay...I am going out on a limb here. The Greek here literally reads, "Carry them to me." Normally we assume that Jesus is referring to the bread and the fish. Which is probably true. But I was struck by the fact that the next motion in the passage involves the people. Perhaps Jesus is telling the disciples: "Bring the people to me." This opens up a few sermon possibilities: First, that our purpose is always to bring people to Christ; second, that Jesus believes the crowd has more and that once they come close they will actually be moved to share..."
λαβων ευλογησεν κλασας εδωκεν ( take, bless, broke and gave, 14:19) These words appear again in Matthew 26:26, when Jesus is hosting the last supper/first Holy Communion.
[missing word here, 14:19. The disciples now give the food to the crowd; however, the verb give is missing. It literally reads "The disciples (to) the crowds." Maybe the disciples also took the bread and broke it and give it...and not just gave it!
εχορτασθησαν (from χορταζω, meaning "to fill", 14:20) The word here for "fill" is related to the word for grass -- the crowd sat on the grass "chortos" and later was "chortazo"-ed. Perhaps a subtle reminder that God's abundance is always there -- even in the midst of a "herma" (wilderness, vs 13; and 15) and when the "oora" (hour) has past (vs 15).
Summary: The feeding stories are very familiar. The basic point of the passage should not be lost: Jesus has compassion on people and feeds them. We are called, in spite of obstacles, to do likewise. That said, there are some beautiful wrinkles in the Greek that will hopefully open up your imagination for preaching!
Key words
κατά ιδιον (meaning "by himself", 14:13) After hearing the news of Herod and John, Jesus is probably feeling many emotions. For the first time in the Gospel, Jesus wants to go off by himself. Matthew really emphasizes how much Jesus wants to get away: by himself, in the wilderness, in a boat.
σπλαγχνισθη (from σπλαγχνιζομαι, meaning "compassion", 14:14) Jesus has compassion -- which in Greek literally reads "Jesus intestine someone." The word for compassion in Greek is intestines because when you have compassion your stomach turns over. The nature of Jesus is on full display -- grieving he wants to be alone, yet seeing the crowd his guts churn. You can decide whether this is the human or divine in Jesus...or both!
θεραπεω (therapeo, meaning "heal", 14:14) I've written about the word therapy elsewhere, but I simply want to point out today the link between therapy and compassion. Jesus desire to do therapy arises out of his compassion. In spite of the fact that Jesus is exhausted, his compassion moves not simply his mind, his heart, or even his intestines, but his whole body. Sometimes we get to move into ministry from a position of strength. Sometimes we are called into ministry when depleted. (By ministry I don't just mean ordained ministry, but the call to minister given to all Christians)
απολυσον (from απολυω, meaning "release", 14:15) The disciples ask Jesus to "release" or apoluoo the people. Perhaps a haunting question: Do you think the disciples are worried about Jesus needing rest, the crowd needing food or them needing an emotional and physical break from the people? I suggest the later... Sadly, they want to send the people back to the place where they came from, to the city. Frankly, I empathize with the disciples here. The task of ministry can be overwhelming.
δοτε (aorist form of δίδωμι, meaning "give", 14:16): In this case, the verb δοτε is in the aorist. This is the same tense of the verb that is used in the Lord's prayer, "Give us this day." Jesus taught his disciples to pray to God to give them their daily bread. Now he commands them to give others daily bread. The aorist form of the verb also provides insight. The aorist tense suggests a one time event. Jesus is not asking the disciples to worry about the crowd's consistent daily needs, simply to worry about this one night. Perhaps this suggests that the disciples, in their worry about future provision, are forgetting their task is in the present.
ουκ ("no" or "not", 14:17) The disciples response to Jesus begins with the word no and reveals their sense of scarcity. They focus on what they do not have. [Grammar note: the word ουκ ends in κ because it comes before a vowel]
φερετε...αυτους ("carry them", 14:18) Okay...I am going out on a limb here. The Greek here literally reads, "Carry them to me." Normally we assume that Jesus is referring to the bread and the fish. Which is probably true. But I was struck by the fact that the next motion in the passage involves the people. Perhaps Jesus is telling the disciples: "Bring the people to me." This opens up a few sermon possibilities: First, that our purpose is always to bring people to Christ; second, that Jesus believes the crowd has more and that once they come close they will actually be moved to share..."
λαβων ευλογησεν κλασας εδωκεν ( take, bless, broke and gave, 14:19) These words appear again in Matthew 26:26, when Jesus is hosting the last supper/first Holy Communion.
[missing word here, 14:19. The disciples now give the food to the crowd; however, the verb give is missing. It literally reads "The disciples (to) the crowds." Maybe the disciples also took the bread and broke it and give it...and not just gave it!
εχορτασθησαν (from χορταζω, meaning "to fill", 14:20) The word here for "fill" is related to the word for grass -- the crowd sat on the grass "chortos" and later was "chortazo"-ed. Perhaps a subtle reminder that God's abundance is always there -- even in the midst of a "herma" (wilderness, vs 13; and 15) and when the "oora" (hour) has past (vs 15).
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