Acts 1:1-11 (Acts 1:1-14)

Acts 1:1-11 or Acts 1:6-14 is the RCL passage for the Ascension/Easter 7.

Acts 1:1-14 is the Narrative Lectionary passage in Year 1

Summary:  The disciples want a restoration project.  Jesus wants them to be witnesses to the ends of the earth.  Our churches often want things to "get back to normal" or "to restore what we were."  You might also sense that our nation also wants "to get back to the way it was."  (Make X Great Again!)  I wouldn't necessary use Acts 1 as political commentary, but it certainly has parallels to our religious situation, in which our grief makes us trapped in nostalgia.  

You could really go for an edgy sermon:  Acts 1 shows a united church that loves and prays together, but does not do any outreach.  It is "First Lutheran Church of Jerusalem", a small, tight-knit group that sings and worships with joy, fills committee spots (with people that have been here the longest) and avoids outreach at all possible costs.

For those note quite as bold:
Acts 1:1 may just summarize all of the book.  In fact, one word, sometimes missed by the translators, may summarize all of acts:  "began."  Luke says that his Gospel is "all that Jesus BEGAN to do and teach."  Jesus' work in the Gospel's is not complete; it must be continued by his disciples.  By the Spirit, they carry forth and do the greater things Jesus told us we would do if we believed in him.  Luke is inviting us, as readers -- lovers of God! -- into the movement of seeing all things reconciled in Jesus Christ.

Key words:
Θεοφιλος  ("lover of God", 1:1)  Luke may have written this to a specific person name Theophilos.  Or he writes it to all of us who love God!

ηρχατο ("begin" aorist form of αρχω, in 1:1)  It is worth noting that Luke says that Jesus begins his doings and teachings.  The completion of Jesus ministry will be done through the disciples.  This one verb, may in fact, tell you everything you need to know about the book of Acts!

τε και ("and and" in verse 1).  BDAG suggests this combination means "connecting concepts, usually of the same kind."  Here it links the words ποιειν (doing) and διδασκειν (teaching).  A helpful reminder than the hands and head are connected in Luke's mind!

εξελεξατο ("choose" aorist form of εκλεγω, in 1:2; see also 1:24; 6:5 and 15:7;22;25)  Throughout the book of Acts, the disciples have to make choices.  The tricky thing is figuring out how the Holy Spirit will guide this process of choice.  In Acts 1:2 no indication is given for this will happen.  In 1:24, lots are used; in 6:5, the Spirit works through community's approval of the leadership's suggestion concerning deacons; in chapter 15, the choice is made through collective debate.  (One might suggest Acts 1:24 is a judgment because the disciple chosen is never picked from again, but that is a debate for another day!)

επαγγελια(ν) ("promise", 1:4)  The NIV translates this as "gift."  This seems less helpful.  The word is promise:  Wait for the promise.  The word for wait - περιμενω - means to abide around.  I love that phrase-to abide around the promise.

τω Ισραηλ ("to Israel"; 1:6)  Jesus was teaching them about the Kingdom of God; they were concerned with the Kingdom which belongs to Israel.

αποκαθιστανεις ("to restore"; 1:6)  This sentence is a sermon in itself.  The disciples want Jesus to be on a restoration project of their particular tribe.  He is not interested in this.  He is interested in the salvation of the earth.
 
μαρτυς ("to witness"; 1:8)  This word looks like "martyr"...because it means just that.  Jesus hear commands his disciples to be witnesses.   When Jesus used the word it had no implication of suffering.  However, the early Christians who were witnesses became "martyrs."  The definition of the word was changed by the heroic actions early Christians.  So, Jesus here is calling his disciples to be martyrs.  Ouch!

Σαμαρια (Samaria; 1:8)  Jesus mission includes the "other side of the tracks."  This is a good way to think about the mission field:  your home town (Jerusalem and Judea), the "other" (Samaria") and the far away (the ends of the earth).  My sense is that most of us have an inclination toward one of these mission fields.

ομοθυμαδόν ("one mind" or "one passion" 1:14)  The people were united.  This is a beautiful scene of the early Christian community:  united in prayer and one might argue, doctrine.  The problem:  they did not do any outreach, but instead spent their time filling spots committees per historical expectations.  When I became a pastor, I loved to preach this sermon and "rip" into congregations for their inward nature.  Now that I've helped lead churches through change (and not just preach), I realize that coming together -- grieving together -- is necessary for their to be the transformation necessary for outreach.

Grammar/translation review:  Word order and Luke's grammatical mastery.
In Greek, word order is not essential for understanding the sentence; in English it is.  For example, "The boy hit the dog" and "The dog hit the boy" are two different ideas in English.  In Greek, the reader knows who did the action by the cases of the nouns, not their order in the sentence.  The nominative does the action; the accusative is the object of the action, regardless of which comes first.  This means that Greek (and to some extent Hebrew) can move words around for emphasis.  For example, Acts 1:2, is very convoluted if you just read the words:  until which day, after he taught the apostles whom he had chosen, he was ascended.  Permissible in English perhaps, but the sentence points out that good Greek can have words all over the place because the cases are governing their function, not word order.

In Acts 1:5 we have a very unusual split of some words:  εν πνευματι βαπτισθησεσθε αγιω 
Although the specific conjugation may be odd, (future passive 2nd person plural is fairly rare for verbs!), the words are pretty clear:  "In the spirit you will be baptized holy."  What is Luke doing?  Could holy be an adverb?  Unlikely. (Long grammar point: it would be in the accusative rather than dative).  Hmm... what to do?  Well, Luke earlier claims that Jesus will baptize us with the Holy Spirit.  (Let's use more clear Scripture to interpret less clear Scripture!)  So what could Luke possibly be doing here by putting Baptism in the middle of the Holy Spirit?  Well, duh, Luke is making the claim that the Holy Spirit and Baptism are bound up in each other!  To put it another way, Luke has stretched Greek language to show us that Baptism is in the Holy Spirit! 

This is something like, in my mind, when Handel has the tenor sing "The rough places plain," the word "rough" has small rapid changes; the note for "plain" is constant and smooth.

One last word + grammar tip:  

συναλίζω ("eat with" or "assemble", 1:4)  The word actually means "with salt."  Salt was essential for cooking and flavor and so the verb means to eat together.  This is a reminder that Jesus ate real food.  Which sends me down quite a rabbit hole:  Did Jesus have stomach bacteria???  

Worth noting is that the present tense of the participle here means that the action of the participle is concurrent to the main verb, not necessarily on-going.  In other words:  While they were eating, Jesus commanded them.  Not whenever they were eating...

Luke 24:44-53 (Ascension)

This passage occurs for Ascension in the RCL, all three years; sometimes this is celebrated on a Thursday, the 40th day after Easter; other times it takes the place of Easter 7.

I added in 2022:  A long digression about repentance and metanoia

Summary:  Normally good-byes are sad.  But not the Ascension!  Luke wants to point out a few things about the ascension.  Namely that it is a commissioning; a celebration; and a crescendo.  A closer look at the Greek suggests this often overlooked story is vitally important for the Christian understanding of God in Christ Jesus.  In fact, Luke's account of the Ascension challenges me to include sending in my list of core Gospel actions:  forgiveness and resurrection.  (If that just sounds too much for your Lutheran piety, you can go with this:  Jesus knows that preaching forgiveness will get us into trouble because, well, the world cannot handle law and Gospel.)

Key Words:
μαρτυρες ("witness", from μαρτυς, 24:48) The Greek word there for witness is "martyros," from which we get our word Martyr.  It originally had a simple legal connotation, as in give testimony, or generally, to speak on someone's behalf.  Yet in the Christian context, it very quickly came to mean suffer for this proclamation, including Jesus himself.   So Jesus says (literally), "You are martyrs of these things."  This is the ultimate commissioning:  You will go out and testify to the resurrection and forgiveness of sins and be persecuted for it.

χαρας ("joy", from χαρα, 24:52)  Luke uses this word more than other authors.  It is significant that worship of the ascended Christ still fills the believers with great joy.  Luke makes the point:  Just because Jesus isn't here on earth doesn't mean we cannot worship him. In fact, worship of the risen (and ascended Christ) still fills the believers with joy.  Jesus ascension means unlimited access instead of only local contact; hence the possibility of a universal church.

προσκυνησαντες ("worship", προσκυνεω, 24:52)  For all of the times Luke has Jesus praying, this is the only instance where people are worshiping in his Gospel.  The only other mention of the verb is in the temptation of Christ where Jesus declares we must worship God alone.  For Luke, the ascension confirms Jesus' divinity in a way that allows the disciples to worship him as God in way even his resurrection did not.  The ascension completes his first mission on earth: his suffering, his resurrection and his commissioning.  Now he shall return to be exalted and come again in glory.

διηνοιξεν ("open", 24:45)  We saw this verb last week in Acts account of Lydia's Baptism.  It is interesting that this word is associated in Acts and Luke with understanding the Word.  It also suggests the need for proclamation, because the Scriptures need to be opened.  They are not self-explanatory.

 αρξαμνοι (participle form of "αρχω" meaning, in middle voice, to begin; 24:47)  In both Luke 24 and Acts 1, this word shows up:  begin.  The three year ministry of Jesus Christ is only the beginning of the work of God!  The promised Holy Spirit will move the disciples forward in mission and ministry!

αποστελλω ("sending"; 24:49)  This is the only indicative verb in this entire section is present tense.  I would argue this is the last action of Jesus on behalf of his disciples:  To send the Spirit.  One could make the argument, I think, this is why Jesus came back from the dead.  To send out the Spirit!  Interestingly, it is only once Jesus has sent the Spirit that the disciples can worship! 

One could also argue that this is in the present tense, suggesting that Jesus is continually (always) sending forth the Spirit.

καθισατε ("sit", καθιζω, 24:49)  The disciples are told to "sit" until the Holy Spirit comes.  Part of the Christian life is waiting.

δυναμιν ("power" from δυναμις. 24:49)  This word comes into English as dynamite.  Christ calls us to be both the martrys and dynamite for the world.  The two seem related in tragic ways; yet, Christ does not call us to cause suffering in others, but simply to suffer for others as the world persecutes the news of forgiveness and resurrection.

***

μετανοια(ν)  (literally metanoia, meaning perhaps "repentance", 24:47).  This is a word whose history of translation is fascinating.  

In classic Greek, the word simply meant:  "change one's mind" (Fascinating article on this here.  I believe it is by Robert Wilken.).  The word retains this meaning when used in the Greek OT.  In fact, in the translation of the OT into Greek, the translators almost never translated the classic OT word for repentance - "shub" (שוב) - as metonoia.  The more common word translated as metanoia is "nakham" (נחם), which means to change one's mind, often after emotional consideration.  For a variety of reasons that remain unclear to me, in the early Latin church, the word came to be understood as "do penance."  Apparently Tertullian indicated this word should have been translated as "convert."

Codified by St. Jerome, this translation of metanoia as 'do penance' became the standard in Latin Christianity.  This way of thinking would hold sway over a millennia until late Medieval translators (Wycliffe and Luther) came along and 'liberated' the word from the medieval penance system.  The first of the 95 theses, in fact, is about the translation of this word!  Generally, these translators used words having to do with regret and repentance - emotionally loaded words.

Today, a critique of translating metanoia as "repent" has emerged.  Interestingly, one of those leading the charge is Richard Rohr, who aims for the pre-biblical idea of "change one's mind" or "new mind."  While I am not convinced that Rohr goes as far as his students, I think that some of his followers get pretty close to Gnosticism (see here for an example of this), wanting to claim that a specific new mind set, liberated from the past vestiges of bad religion, will free them to be special people.

That said, Rohr and others make a valuable contribution:  shame has limits.  True spirituality is not about fear and regret, but love and hope.  I also wonder how often our people experience shame over sins that are not biblical.  I mean, how many people in our congregations are taking anxiety medicine because they haven't lived up the beatitudes?  Far more often we lead lives of shame and are plagued with a sense of inadequacy that has nothing to do with a failure to love their neighbor, but rather living up to the expectations of their neighbor.  Metanoia in this case then often means rejecting these false judges and replacing them with ourselves as the determiner of true living.  Progress, I guess, but not terra firma.

That aside, God is okay with humans experiencing regret.  The people on Pentecost were, as it turns out, cut to the heart.  As Paul writes in 2 Cor 9-10, there is such a thing as godly sorrow.  Furthermore, metanoia does seem to imply regret in the Bible (Luke 17:4)

Alas, what to do.  I offer that the word metonoia has at least two strands of meaning:

- 'insight': when one has a paradigm shift that leads one to reconsider old ways to operating

- 'regret': when one has an emotional experience of guilt (perhaps even shame) that leads one to reconsider old ways of operating.

The former seems more Greek, the later more Hebrew.  While the NT is written in Greek, it is also hard to separate out the Jewish mindset of most of the New Testament voices.  Would first century Jews really aimed for a repentance that was simply a matter of "have a new mind"?

In this case (Luke 24:47), Jesus says "repentance for forgiveness of sins"  (They are linked by the preposition εις).  One way we could understand this verse to mean this:   repentance -- feeling bad -- is a precursor to forgiveness.  This works well and is an easily defended position.

However, I think one is also justified in saying that Jesus is saying, proclaim "a new way of thinking that results in the forgiveness of sins."  This could mean, for example, that one believes that forgiveness is actually possible!  I wonder how many people this is the new mind they actually need -- that a God of mercy is on the loose in this world!

Grammar concept:  hendiadys; or in this case, hendiatris
Hendiadys refers to the literary device of using two words to mean one thing.  For instance:  "formless and void" of Genesis 1 means "a whole lot of nothing!" or perhaps more accurately, "chaos."

In this case, Jesus refers to Scriptures by calling them:  Moses, Prophets and Psalms.  Here he is referring to all of the OT, not simply Gen-Deut; 12 prophets and Psalms.  He is laying out the Tanakh (Torah, Prophets and Writings) division of Scripture.

John 14:15-21

Note: This passage occurs in year A of the revised Common Lectionary, most recently May 10, 2026

Summary:  Typically I have preached on the Acts 17 passage that corresponds with this in the lectionary.  I wonder if there is some connection between these two passages in the phrase "Because I live, you will will."

Key words

αγαπατε & τηρησετε (love and keep)  These words are paired together a couple of times in this section.  A couple of points

• In verse 14:15 they are in the plural - if "you all love me..."  In verse 14:23 they are in the singular "anyone who loves me."  This is a reminder that the command to love Jesus is both personal and collective.
• Love and keeping commandments are related.  We so often think of holding to commandments as something that must be done out of duty alone; but here it is connected with love.
• I've been spending a lot of time reading the Gospel of John this year.  I still am looking for what Jesus considers to be his commandments.  In the Gospel of John, the commandments I can find seem to be about love and trust.  While beautiful, these are two things impossible to manufacture, but which can grow.  They are feelings, but they lead to concrete actions.  
• If I could put this together, Jesus is not saying, that the Holy Spirit will defend you against God when you don't do these things on the list; but rather, Jesus is saying, the Spirit will dwell in you so that love, faith and hope can grow.

αλλον (form of αλλος, meaning "another", 14:16)  While this word can mean "other" it can also mean "another."  I would lean toward "another" because in this way, Jesus identifies himself with the work of the Spirit.  The Spirit's activity will be the same as Jesus.  This is also suggested by Jesus' declaration that he will not leave them orphaned, but in fact, is coming to them.

παρακλετος (literally 'paraklete', meaning "counselor", 14:16)  I've done a longer posts on this word, you can read about this here:  http://lectionarygreek.blogspot.com/2013/05/john-1612-15-holy-trinity-sunday-year-c.html  Key nuggets

• Paraklete is often translated "advocate"; this is very "cold" translation of this term.  The idea is for more intimate in John's Gospel.  The NET Bible offers a good footnote on this.
• When advocacy is done by the Spirit, it is not protecting us from God's judgment, but rather giving us words of witness before the world.

η ("he is", forced into a subjective voice by the ινα clause).  Most translators take the "he" here to be the Spirit.  I would like to offer that Jesus is referring to the Father.  Why?  The subject of the main sentence is "the father" as in the "the Father will give you another paraklete."  The subordinate clause, "in order that he might be with you forever" does not have a new subject in Greek.  The subject is included in the conjugated verb, "he/she/it is."  It does not make sense to me that the subordinate clause would get a new subject.  Jesus is making the point that the Father will still be with us through the Spirit. 

What is at stake here?  If you put together the idea of "advocate who is with us", too often we have a bad Trinitarian formulation in that God the Father is mad, God the son is bloody and God the Spirit is somehow arguing to God the Father that God the Father's judgment is all wrong, but that looking at God the Son, beaten up, will make God the Father forget his anger.  This is not the Gospel of Jhon.  Jesus is saying that God's Spirit will continue the work Jesus has done, to bring humanity back to God.

αληθεια (it adds an ς in the genitive case, means 'truth', 14.17)  First, I consider it ironic that the comforter is one who brings truth.  Typically truth and comfort do not go hand in hand!  Second, it is worth noting that Jesus just proclaimed himself the way, truth and life.  Now the Spirit is the vessel of truth.  Again, connecting the word of the Spirit and Jesus!

υμιν (you plural in dative form, 14.17 and 14.20)  Throughout this section, the you is always in the plural:  "All y'all will live."  "I am with all y'all."  This is especially worth noting when Jesus says "I am in you."  Typically we hear this in an inner-personal way -- Jesus is in my heart.  Yet this construction:  "εν υμιν" (20) should more be translated "among you."  The evidence of Jesus is not found within our own heart, but within the whole community.

ζῶ ... ζήσετε (forms of ζάω, meaning "live",14.19)  I love that the word for life most commonly used in the Gospel of John is "zoo."  What an image of life - it is a bit wild!  (I have come that you might have zoo!!)  Somehow life in Jesus isn't simply about following a basic set of rules, but life in a wild community set on fire by the Spirit!  Here is where, perhaps, we can see a connection to Acts 17.  Paul is alive -- he is doing his thing -- but it is risky and contested.  A bit wild!  When was the last time that Jesus called you out of your comfort zone into something a bit wild?  Because he lives wild and free, we too shall live wild and free!

John 14:1-14

This passage occurs during the Easter Season in the Revised Common Lectionary, year A, most recently May 3, 2026.
 
Summary

Heaven isn't a place (of escape), but a relationship with God in Jesus Christ that exists even in times and places of earthly suffering.

Key Words
ταρασσεσθω ("troubled" or "grieved", a form of ταρασσεσθω, 14:1). 
I wrote the following when I first started with the blog:

"Jesus himself will be grieved in John 12:27 and 13:21.  Here though he tells the disciples not to grieve.  Perhaps this a beautiful example of the communicatio idiomatum (the exchange of properties between God and man in Jesus Christ on the cross, often called the Glorious Exchange by Luther).  Jesus takes on our grief so that we don't have to grieve anymore."

I no longer could write this (2026).  While my previous post is theologically interesting, I would struggle to tell people that Jesus grieves in our place so that we do not have to.  Grief is necessary and I would rather let people hear permission to grieve.  Of course, Christ comforts us and leads us besides still waters.  But weeping over what is lost is not a bad thing.  So I would lean into the translation of this verb as "be agitated" or "troubled."  Before Jesus tells us not to be agitated, he himself has taken on our agitation!  He is not the Zen master above the fray, he is the one entering into our lives.

καρδια ("heart", 14:1)  Fascinating here -- the word for heart is singular, but the pronoun is plural.  The heart of you all.  Translators assume this to mean each person's heart -- your hearts.  But it could be Jesus is saying they have one collective heart.  A pastor friend of mine, Andrew Geib, caught this and preached on it here.

πιστευετε ("believe" or "trust" 14:1).  This is second week of Greek 101 vocabulary.  Yet a few things
a)  In the Gospel of John, faith is never a noun, but is always a verb -- believing.  Faith is always an act, never a concept! 
b)  This not necessarily a command.  The indicative and imperative forms of present tense 2nd person verbs are the same.  It could just as easily read:  "You are trusting in God and trusting in me."
c)  It is a plural command.  It is for the whole community, not just the individual.
d)  IT MEANS TRUST.  I know, all caps is shouting.  But πιστευεω is not intellectual assent, but trusting God to be faithful.

οικια - μονη  ("house" and "rooms" 14:2)  These words set up a bit of a translation trap.  A μονη does mean a dwelling place and does come from the Greek for dwell/abide, μενω, a word of great importance in John's Gospel.  However, if one translates it as "dwelling place" it sounds so abstract!  οικια does not mean mansion (as in my Father's house has many mansions), but I suppose if God lives there, it is a big house.

It is interesting too, that later in this chapter (14:17) and throughout chapter 15, Jesus refers to the disciples as the dwelling place of God.  Perhaps Jesus is saying here that in the Father's house there are many dwelling places not because there are rooms in the hotel (or mansions in the suburb development) but because we have God dwelling in the hearts of the believers.  

To put it more basically -- people hear these words about "Father's house are many rooms" and they instantly think of hotel heaven.  I would argue that Jesus is talking less about location and more about relationship.  While Jesus is clear that there is a τόπος (place!), it seems the focus is on the statement:  Where I am you may be too.  Location may be a quality of heaven, but its essence is dwelling with God.  

Moreover, this interaction is taking place after Judas has betrayed him and before he goes to the cross, hardly an ideal time.  Jesus is in relationship with us even in very hard times.

εγω ειμι (I am, 14:6)  When Jesus says, "I am the way, the truth and the life" he includes the subject, the pronoun "I."  He says, εγω ειμι.  The word εγω is unnecessary because ειμι means "I am."  Normally the use of a pronoun with a conjugated verb is simply done for emphasis.  To be translated "I, I mean I, am the way." 

Something else may be going on here though!  In the OT, God will also use the phrase εγω ειμι to name himself.  Like in Exodus 3:14  "I am who I am" begins with εγω ειμι. Often times in the Gospel, Jesus seems to refer to himself as God by calling himself εγω ειμι.  Like in Matthew 14:17 Jesus tells them not to be afraid as he walks across the water, for "It is I" or in Greek: εγω ειμι.  Peter responds by calling him κυριε, which means Lord, another name for God, and then Peter follows him out of the boat.  In John 18:6, when Jesus refers to himself as εγω ειμι, all the soldiers fall in reverence, because Jesus is declaring himself God.  So, what about John 14:6 and the other εγω ειμι sayings in John, of which there are many?  Are these all declarations of Jesus divinity?  Yes!  John does play on this ancient name for God, but in Jesus Christ we continue to discover anew God's identity:  Here, the way, truth and life.

αρκει ("satisfy," form of αρκεω, 14:8)  Philip earlier complains that a huge amount of bread wouldn't be enough to satisfy the crowd; now he claims that seeing the Father will satisfy him.  Obviously Phillip doesn't get it!

εωρακως ("have seen," form of οραω, 14:9)  Jesus says that if they have seen him, they have seen the Father.  What have the disciples seen of Jesus
- Weeping over Lazarus and the grief in the community
- Riding into Jerusalem on a donkey
- Being worshiped by a woman
- Giving bread to his betrayer
- Washing his disciples feet
This is God!

εργα ("works," 14:12)  Yes folks, faith does make works.  It is worth pointing out that here, there is no subjunctive in this sentence.  Simply: the one who is believing will do works

John 10:1-10

This passage is read on "Good Shepherd Sunday", the fourth Sunday in Easter, most recently April 26, 2026.  In the Revised Common Lectionary, chapter 10 is broken up over three weeks and paired with Psalm 23 (link to commentary).

Summary:  I do not think this is a passage where one needs to analyze metaphors to the point of deconstruction!  A possible direction for preaching might be to think about "abundance" in light of "sheep."

Key words:

θυρα (meaning "gate", 10:1,10:7 and 10:9).  This has always been a puzzling metaphor for me.  Jesus comparing himself to a gate, which divides and keeps out, seems contrary to some of my basic notions of Jesus.  What amplifies this is that in John's Gospel, the disciples lock the gate/door (same word; 20:19, 26), showing that yes, indeed, this word is associated with fear and protection.

In terms of Old Testament references, the word "gate" or "door" appears just about everywhere, so it would be hard to make a compelling case that Jesus is clearly referencing something in the Old Testament.  

Amplifying the challenge is that Jesus employs two of his εγω ειμι ("I am", 10:7,9) statements here.  To review, Jesus uses "I am" statements throughout the Gospel of John, such as "I am the resurrection" or "I am the way."  In Greek (and Hebrew) these have a particular force because verbs already include the subject in their conjugation, meaning the inclusion of "I" or "You" is unnecessary and done for emphasis.  In short, the could be translated, "I, I am."  In this case, it is often left as "I am" because the "I am" harkens back to the name of God in the Old Testament, in which God declares the name of God to be "I am who I am." 

All this to say, Jesus is trying to say something important here, but I am not sure if I fully understand. Perhaps I can offer this:  Jesus does not say he is the fence or the wall.  He says he is the gate, the entrance.  He is the one who intends to make a way for us into the pasture.

κλεπτης ("thief", 10:1,10:8,10:10)  I do not offer any big Greek insight here, other than to say that this is used three times.  There are thieves who come into the pasture.  This might be the Pharisees (with whom Jesus is speaking); it might be Judas (who is referred to as a κλεπτης).  Regardless, it is clear that there are thieves in the pasture.  Just because we have Jesus, doesn't mean we don't face opposition, even in the holy spaces.

In some ways, the use of the word "λῃστής" is simply the typical John pattern of having two similar words by each other... but the word has a different connotation.  It means one who steals by force - plunderer!  This will be the word used to describe Barabbas in John 18:40.

περισσον ("abundant", 10:10)  I am not sure if Greek parsing of this word is particularly helpful, other than to say:  When 21st century Americans read the word "abundant" they most likely associate this with individual wealth and prosperity.  Furthermore, this "abundance" likely means that they are independent of others, in that they no longer need to borrow a neighbor's egg.  For most of human history, each person lacked all the resources they needed for the day, but with the help of their neighbors (child care, food, water, protection), they have found and continued to find their way through the day.  If abundance means financial independence from others, then basically, we had to wait until the industrial revolution for more than 1 percent of the population to reach this point.  

My sense is that the metaphor of the sheep (προβατα) suggests some directions for interpreting "περισσον", that is abundant living

- Dependent on God

- Needing the whole herd

- Purpose of life is to always give away what we have, especially our excess (wool, warmth, milk and ultimately life)

Therefore, I would offer that for Jesus, the abundant life is one of deep connection to him and others, in lives of service and mutuality.  In short, the very opposite of what our culture teaches as abundance.

θυρωρος ("gatekeeper", 10:3)  While this may also sound like a terrible metaphor for the 1st or 3rd person of the trinity or even a leader in a religious community, I did find that Trayer's Lexicon offered the translation of "janitor."  I found this kind of cool to think that God is portrayed as a blue collar worker.  

Reminds me of a Martin Luther King Jr quote that may speak to what abundant life means:

“If a man is called to be a street sweeper, he should sweep streets even as a Michelangelo painted, or Beethoven composed music or Shakespeare wrote poetry. He should sweep streets so well that all the hosts of heaven and earth will pause to say, 'Here lived a great street sweeper who did his job well.” ― Martin Luther King Jr.

νομνη ("pasture", 10:9)  Just a reminder - in the best pastures there are both weeds and piles of poop.  The good life still has bad guys, bad grass and poop.

Grammar note:  Without an article

When the word "ποιμήν" is used in verse 2, it is without an article.  Thus, it does not need to be translated "the shepherd" but simply can be "a shepherd."  One could argue that in semitic languages (Hebrew, Aramaic) when you have a phrase like "shepherd of sheep" you automatically need to translate this as "the shepherd of the sheep" but John does not include the word "the" here.  In fact, some manuscripts include the whole phrase "he is the shepherd of the sheep."  But I think John's exclusion of the article here suggests that he is not pointing to Jesus here and rather acknowledging that other shepherds work in the field.

Luke 24:13-35

This passage occurs in the RCL during Easter (Year A, B and if you like, C).  It also occurs in the Narrative Lectionary, the year of Luke (year 3).

Summary:
A very moving piece of Scripture.  You might argue it is the "ultimate" piece of Luke's Gospel, bringing together so many themes:  importance of hospitality, completion of OT salvation and vitality of worship to name a few.  

A reflection on this passage and Holy Communion:  The disciples recognize Jesus in the breaking of the bread and the ties to Holy Communion are obvious.  However, a few curiosities.  First, Jesus does not use the word Eucharist here, which he does at the last supper.  Furthermore, the resurrected Christ shows up to the disciples not in the breaking of the bread, but in the proclamation of the Word as they tell each other Jesus is risen! (Vs 36!) Finally, when Jesus first gives them the bread, it is not after the breaking but after the distribution that their eyes are opened.  They had to know that Jesus was for you in order to know Christ.  Ultimately though, this theological masterpiece cannot be used against communion, but I want to point out that for Luke, everything good and wonderful (including praise, the power of the Word and the importance of intimacy, even relationship with Christ and the community) is included!  To put it more potently  :  This passage is about way more than breaking bread.  Likewise, Holy Communion is about more than breaking bread, it is about praising God in Glory, proclaiming the death and resurrection of Jesus and finally, by the Holy Spirit, recognizing Christ did this for me and my brethren.

Key Themes:  

1)  Intimacy and fellowship

The story shows the main two ways in which humans are involved in intimate conversation:  taking a walk together and enjoying a meal together.  Here are some other hints about this 'togetherness'

συν (preposition meaning "with"; but it can also be combined with verbs to slightly change their meaning; three such verbs appear in 24:14,15)  By using these words Luke plays on the sounds the words make; he also subtly suggests those on the road were together.  In fact, even the word for converse (ομιλεω) has 'homo' as a root word, which means 'of one.'

ωμιλουν (form of ομιλεω - important to note there is a rough breathing accent here; 24:14)  This word is literally:  homoleoo, from which we get homiletic, as in sermon.  Ironically, this word often comes to mean a sage on stage, but the root of the word is conversation, in this case conversation on the road together!  How is your preaching like a conversation?  For me, my delivery has a few ways to engage the listeners, but the main way in which it is a conversation is the Bible studies that I do during the week surrounding the week's preaching text(s).

παροικιες (from "παροικεω" meaning "temporarily dwell", 24:18)  I love that Jesus is described as only temporarily living in Jerusalem.  There is such truth to this -- He was an outsider in the extreme! 

μενω ("abide," used twice in 24:29)  Although often associated with the Gospel of John, this word still carries import here.  The disciples invite Jesus to abide with them.  Not in their heart, but at their table!  Also the one who was an outsider becomes the ultimate insider!

ηθροισμενους (perfect passive form of "αθροιζω", meaning gather, 24:33)  This word for gather comes from noise.  Like when you gather people, you get noise.  Imagine a house full of people joyfully saying that Jesus was alive!

κατακλιθνηαι (from "κατακλινω", meaning "lie down", 24:30)  Jesus is lying down on their floor!

2)  Faith and Sight

ηλπιζομεν (imperfect form!, meaning hope, 24:21)  This word is not in the perfect (nor aorist) tense.  It is in the imperfect tense.  They are still hoping.  They have not lost hope.  They just cannot see!

εκρατουντο (imperfect for of κρατω, meaning "seize", 24:16)  Most English speakers should be familiar with this root - it comes into English as "democracy" - power of the people.  Luke does not clarify -- what is the power seizing them?

εγνωσθη ("know" aorist form of γινωσκω 24:35)  I point this verb out because Luke changes it from the earlier "recognize" (επιγινωσκω).  I cannot figure out why Luke draws this distinction, other than to say: If you know Jesus, you will recognize him; if you recognize him, you know.  To put it in familiar Lutheran terms:  To know Christ is to know his benefits.  When it comes to these words, I am not sure if I know the difference, even though I recognize it (haha).  

It is worth putting this word in play with two other words that Luke uses: 

ειδον (see, 24)  The early disciples did not see Jesus; more importantly, they did not recognize what this meant. You cannot see what you do not believe, even when it is right in front of your eyes.  Until we have internalized a new story, we will reject new data.  (See COVID reaction in America for this.  We cannot emphasize this enough in our post-consensus-truth society.  People like and agree with facts that coheres with their worldview).  I would argue that someone has to translate the Biblical story into our lives in a way that we can see something new.

εξηγουντο (imperfect form of εξηγεομαι, 24:35) This word comes into English as "exegesis"; it literally means "to lead out."  What I find interesting here is that Luke acknowledges that their telling of the story is also an interpretation.  There is no "neutral" story telling.  Story telling is an act of interpretation.

ανασταντες (raise up, 24:33).  Once they did recognize the risen Lord, they themselves "rose" up -- they experienced resurrection.  Even though at that point he was invisible!

κλασει ("breaking" dative of κλασις 24:35; in a verb form κλασας 24:30; also sounds like the name Κλεοπας)  It is in the breaking of the bread that the disciples recognize Jesus; worth pointing out, however, is that it is also in the proclamation of Jesus resurrection (vs 35-36) that Jesus shows up.  Luke does not neglect a theology of the Word!  It is also worth pointing out that the first time they recognize Jesus, they do so, not in the breaking of the break, but while the bread is being distributed.  Based on the verb tenses you get:  Taking the bread he blessed it.  After he broke it he was distributing it.  And their eyes began to be opened (or became opened).  The point here is that breaking the bread may not be the only "magic" moment when Jesus shows up.  In other words (I know I am pushing it here), it was only when they heard the for you that the recognized Jesus.  If you don't know Jesus is for you, you can't see him in the world!

συνζητεῖν ("discussing", 24:15)  The word literally means "seeking together."  It can mean discuss or even dispute.  I find this telling that the word for dispute in the NT means "seek together."  Not all disagreements are bad things!  People can disagree on the matter but agree on their aim.  Helpful in our current political climate and in our intimate relationships!

3.  Salvation - roots in the OT
λυτρουσθαι ("redeem," present infinitive form of λυτρομαι, 24:21)  This verb means redeem in a the "ransom" sense of the word.  The Bible uses this word to talk about people redeeming property with payment.  People can also make a redemption payment to God to avoid punishment for their sins (see Number 35:31).  In Exodus, in fact, the people must pay a ransom to God to avoid a plague (30:12).

A few other points:
- Redemption can avoid punishment but not ultimate death:  Psalm 49:8-9 For the ransom of life is costly, and can never suffice that one should live on forever and never see the grave.  (NRSV)  The idea of redemption into eternal life seems a human impossibility and a new testament novel development.

- God was not the only one from whom redemption could be sought.  For example, God redeems (same verb) the people from slavery in Egypt (2 Sam 7:23, Deut 13:5).  In this sense, God redeems from an agent hostile to God's will for the people.

- It is worth point out that Luke employs the idea in a different manner here than in Mark 10.  In Mark, Jesus is the redemption (the thing paid to do the redeeming, 10:45).  Based on the structure of this sentence in Luke, Jesus is the one doing the redeeming.  This small distinction raises great question for Christians:  Who was Jesus redeeming Israel from (Rome?); why was Jesus redeeming them?  What was the payment (his suffering?)?  Who did God possibly have to deal with?  But if you don't want to go there, keep it simple:  Jesus gave his life that you might be redeemed, namely, set free from sin and death.

- There is another complex way to think about redemption looking at the book of Numbers. I wrote about this word extensively in a post on Mark 10.  In that post, I delve into the truth that a transactional sense of Jesus' work on the cross has clear biblical roots...but is not the best way to understand the data. 

δοξαν ("glory" accusative of δοξη, 24:26)  This word has many layers; originally meaning "opinion" it can also mean "splendor."  In the Old Testament, the glory of God was revealed in God's presence and thus, the two became inter-connected.  So in the New Testament, borrowing from the OT, "glory" also means the amazing presence of God!  Luke uses this word at some key passages to point toward the glory related to the presence of God and his kingly splendor:  Glory of Christmas Angels (2:9/2:14); Devil's promise (4:6); Transfiguration (9:32); Palm Sunday (19:38); Second coming (9:26/21:27)\

καιομενη (present passive participle of καιω 24:32)  While God often makes things burn out of his anger, I think the best recollection for this verb is the burning bush -- it was not consumed, but the Word of God kindled it brightly!

Lastly...

προσεποιησατο ("pretend" aorist of προσποιεω, 24:28)  So, can Jesus pretend?  Yes!!

Grammar review:  Negative questions
Greek shows questions with a ";" mark.  Some sentences can be very tricky because we miss this!
Also, in Greek, a question can include a negative.  Depending on the wording, the question expects either a no or yes answer.  In English we have something similar, in that a question can expect a yes or no answer, but it is the word order, if not inflection, that reveals this information in English:
"You don't think that is a good idea, do you?" (Expects a no answer)
"Don't you want you some ice cream?"  (Expect a yes answer)
In Greek, the distinction is easier!  When they use "μη" they expect a no answer. When they use "ου" they expect yes.
So, for example, when Jesus asks the question, "Grapes are not gathered from thorns, are they?" the Greek uses a μη (7:16, technically μητι). 
Again, if it has a "ου" it expects a "yes."  The only challenging part is that ου can show up as ουκ when it appears before a verb; also ουχι is a more intense form, like "REALLY PEOPLE, the answer must be yes..."

In this 24:26, Jesus asks the question about the necessity of his suffering:
ουχι ταυτα εδει παθειν τον χριστον και εισελειν εις την δοξαν αυτου;
Because the sentence (really a question!) begins with ουχι it expects a "yes" answer:
"REALLY PEOPLE, wasn't it necessary for the Christ to suffer this and then enter into his glory?"

John 20:19-31

In the RCL, this passage appears on Easter II

Summary:  This is a rich enough story to preach on every year.  There are so many directions!  Obviously, there is a lot in this passage about the dynamics of doubt.  But I don't think one needs to take that angle!

Key Words:
λεγει ("speak", 20.19)  The verb here for "speak" is the present tense, which suggests repeated action: He continually was saying to them, "Peace be with you."

υμιν ("you all" in the dative, 20:19).  The Greek leaves out the word "is" in the sentence, simply declaring "Peace to you."  Hence, the Greek is a bit more ambiguous here as to whether Jesus is offering a blessing or making a statement: "Peace is with you" could work. All that the Greek has is "Peace to/for/with/by/in you."

Always worth addressing to an American audience:  This you is a plural you.  The peace is among, with and for the whole group, not just an individual.

It is also worth noting the power of the community in this passage:  They continue to believe for Thomas, even when he cannot believe himself.

θυρα ("gate", 20.19)  The word for "door" or "gate" here is θυρα; this word is used in other Gospels to talk about the entrance to Jesus tomb.  It can be hard to make cross-Gospel connections, so a bit simpler:  Jesus calls himself the θυρα, or the Gate in John's Gospel (10:1-9).  See also:

κεκλεισμενων ("locked", 20.26) The text literally reads: "The Jesus of locked doors/gates came stood into the middle of them." This is a very odd placement/case of the expression "locked doors/gates."  It may modify the circumstances under which Jesus came (ie, Jesus came in after the gates were locked), but it might also modify Jesus.  This is the more exciting possibility.  Again, option A, the standard translation:  "Jesus came while the doors were locked."  Option B, more exciting:  "Jesus of locked doors came." The former is the more likely translation, but John seems to suggest the latter through his narrative.  My point with the "locked gates" Jesus is that Jesus is very good at breaking down barriers that we establish.   

αποστελλω vs πιμπω ("send", 20.21) Jesus here will use different verbs for the father's sending and his sending of the disciples, αποστελλω vs πιμπω .  Don't read into this.  John just likes to use variety. See 8.29 and 17.18 for examples of Jesus using these verbs interchangeably.  The big deal is that Jesus sends the disciples.  Don't buy the idea that this is a core Johannine theme; this is a core New Testament and whole Bible theme!

ενεφυσησεν (aorist form of "breath-in", 20.22)  The verb "breath-in" is a rather rare verb in biblical Greek, appearing once in the NT and nine times in the OT Greek.  Significantly, in the OT it shows up in Genesis 2:7, when God breathes into the humans; in 1 Kings when Elijah revives a boy and also in Ezekiel 37, when God's Spirit breathes into the bones.  The disciples are coming alive! 

COVID-19 reflection.  It wasn't enough for Jesus to be raised from the dead.  It was also not enough for them to hear the news.  Jesus had to physically interact with them.  We are incarnate creatures.  Which means that the spiritual is also the physical.  The spirit itself is associated with breath, not internal mystical feelings.  We are inspirited creatures, something not opposed to incarnate creatures. 

αφεωνται & κεκρατηνται (perfect forms of αφηιμι & κρατω, meaning "forgive" and "hold", 20.23) The verb tenses of "forgiven" (αφεωνται) and "bound" (κεκρατηνται) are in the present for the disciple's actions, but in the perfect tense for the result -- the effect is lasting. Actually, the tense for forgive is in the aorist and the tense for bound is present.  This suggests that binding/retaining a sin takes energy -- we have to keep it up...I think this is true on an individual level, where retaining a sin takes energy as we hold a grudge. I think this also is true on a societal and church level, where calling something a sin and continuing to claim it as such takes energy too. 

τυπος ("mark", 20.25)  This word can mean "wound" or "mark" but clearly comes into English as another word:  "Type."  A τυπος originally meant a mark created by a blow or impression.  Eventually it came to mean a mold or form into which something could be made (you make such a form by impressing or blowing something!); then it came to mean 'example', often related to a set of teachings.  For example, Paul writes in Romans 6:17 (NIV)
"...you wholeheartedly obeyed the form of teaching to which you were entrusted."
Paul is offering in Romans that Christ's teachings made an impression and formed a mold.

So what is the mold and form τυπος of the Christian teachings?  Jesus offers us a brutal and powerful image of the form of Christian teaching:  Resurrected wounds from the cross!!  Death that leads into life through the Spirit!  This is the substance of the Christian proclamation.  To put it another way, sanctification comes about through healed wounds that allow us to point to God's faithfulness

ου μη ("no-no", 20.25) The ου μη that Thomas uses is a strong future denial meaning "ou meh," as in "will never."

οκτω ("eight", 20.26) The number eight here is a reminder that Christians gather on the 8th day, the day after the (Jewish) Sabbath, the day of resurrection.  Baptismal fonts have eight sides...

απιστος ("unfaithful", 20.27)  Thomas never "doubts" as a verb. The word doubt is not used, but rather, unfaithful! Jesus says literally, "Do not be unfaithful but faithful."  Side note:  I've often wondered if Thomas struggled to believe the resurrection more emotionally than intellectually because he knew exactly what it meant if Jesus had been raised -- they would all have their lives totally changed...exactly what happened to Thomas, even traveling to India to proclaim Jesus is Risen!

To be more clear:  In English "believe" is often about intellectual assent; I believe in aliens means I think it is highly probably they exist.  I believe in God, in the Hebrew, Greek and Latin languages means I TRUST in God.  (Creed comes into English in credit, credibility, etc).  The question is ultimately whether Thomas believes that the resurrection happened, but whether he trusts Jesus fully as his Lord.