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.

Matthew 28:1-10 (Easter)

Here are links for Greek commentary on all four Resurrection Gospel accounts.
Matthew 28:1-10
Mark 16:1-8
Luke 24:1-12
John 20:1-18

Summary:  "With fear and great joy..."  The more I read Matthew's Gospel, the more I realize it drips with strong emotion.  Furthermore, the emotions have no resolved themselves, but there is uncertainty, hope, fear, and confidence all at the same time.  Beyond simply these emotional contrasts, what strikes me about Matthew's account of the resurrection is still how chaotic is seems.  I have always pictured Mark as the chaotic writer, but Matthew's account seems very unsettled.  It does not even seem to calm down once Jesus shows up!

Key Words:
ταφος ("grave," 28.1):  The translators get this word right.  I point it out because I find a pastoral nugget in this: Amid the midst of grief and sorrow, the women want to look at the grave.  In our culture, we are often taught, especially as Christians, to avoid the grave, to avoid reflecting on grief.  We are taught to live in joy of resurrection.  This is true, but I sense that in order to experience the power of resurrection, we must also go to the grave and be confronted by the power of death.  Furthermore, I think our encounter with the news of the resurrection, even of our loved ones, produces a mixture of fear and joy, echoing the emotions of the first disciples.

ἐκάθητο ("sat", 28:2)  The angel sat on the tomb.  What a sign of disrespect!  He has no fear at all anymore, no respect for death.

σεισμος ("earthquake," 28.2):  We've had this idea before in Matthew...during Palm Sunday the whole city shook with the cheers of the people!  Also, after the crucifixion, an earthquake caused the centurion to confess his faith.  Interestingly, σεισμος can also mean storm.  Jesus slept in the boat during the storm in Matthew 8:24; he emerges from the hull to calm the storm and disciples.  Likewise, Jesus will emerge from the tomb to calm this σεισμος, including the disciples.  Perhaps in both stories the disciples remain of little faith...

See also εσεισθησαν ("shake," aorist passive of σειω, 28.4).  In this case, the guards were shaken.  The resurrection will shake everyone and admittedly cause fear.  The world has been turned upside down!

φοβου ("fear," 28.4 as a verb in 28.5):  While Matthew's portrayal of the resurrection is perhaps not as stark as Mark's, Matthew still has fear!  Worth noting is that the imperative verb (do not be afraid) is in the present tense:  "Stop being afraid and keep not being afraid."  The resurrection means we have nothing to fear, truly, nothing to fear.

φοβεισθε ("fear", as a verb, 28:5)  The verb here is the plural, something we do not observe in English. These are words to the community of faith, not just the individual.  They are also present tense, suggesting the disciples were afraid and that they are no longer to be afraid.

I believe that this command of "Do not be afraid" should not be understood as "Do not grieve."  We do not need to avoid the tomb; we do not need to be afraid of death or even grief.  We can "go there" and mourn and even mourn with others.  The power of the resurrection is revealed as we let our hearts experience the sadness of our goodbyes.  Only one who knows they will say hello again can give a proper good-bye and miss a person!
 

εσταυρωμενον ("crucify," passive perfect participle of σταυροω, 28.5):  The perfect tense in Greek implies that the action still results in a current state.  Jesus has been and still is in the state of crucifixion:  Resurrection did not negate crucifixion.  Jesus was and is eternally crucified!

ειπεν ("said" from λεγω, 28:6)  I would argue here that you could translate this verb as promise.  Why?  Well, for starters, we have a language problem.  Hebrew doesn't distinguish between "say" and "promise."  God and humans have the same verb for speech, and so the English authors translate - from Hebrew - God's speech as "promise" because what God says God will do, God does.  Admittedly, Greek does distinguish between the words.  BUT:  The authors of the Gospels never use the verb promise to describe Jesus' words, except the explicit promise of the Holy Spirit at the end of Luke's Gospel.  Functionally, when they writes Jesus "says" this means "promise" because what he says will happen.  So, I think you can go by the Old Testament/Hebrew rule:  Everyone speaks, but when Jesus speaks, you can translate it as promise...

It is also worth noting that the angel emphasizes that Jesus is risen, "just as he said."  The angel is challenging them to have faith, not just in the resurrection but in evidence of God's faithfulness.  Even the story that should be about all the proof in the world is still about trusting a word, the word of Jesus, the word of the angels and finally the word of the women.

αστραπη ("lightning," 28.3):  This word would be uninteresting to me except that it also appears in 24.27, "For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man."  Jesus also predicts earthquakes in the second coming (σεισμος in 24.7).  While Jesus has not returned a second time, lightning and earthquakes suggest a dawning of a new age in the resurrection.  As Jesus said,
"Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom."  (16.28)"
The Son of Man has come in his Kingdom.

υπηντησαν ("meet," aorist of υπανταω, 28:9)  This word can mean meet, but it is also used in Matthew 8:28 (also in Acts 16:16) to mean confront or oppose.  This is an interesting idea of Jesus confronting them here!  It is also interesting that Jesus does better than his promise; he meets them long before Galilee!

χαιρετε ("rejoice," 28:9)  It means rejoice -- but it can be used as a greeting.  A few things to note.  First, in the LXX or New Testament, whenever it is used in the plural, it is a command, "Rejoice" and not a greeting.  Thus, I offer in Matthew 28, Jesus is actually commanding them "Rejoice!"  He is meeting women at the crossroads of fear and joy - he commands them to rejoice.  And what do they do?  They fall down and worship!  If you think this is too much of a stretch, you can note the profound difference in the scenes of greeting in the last chapters of Matthew's Gospel:
Matthew 26:49  Judas says, "Greetings (χαιρε), Rabbi."
Matthew 27:29  The solider mock him saying, "Hail (χαιρε), King of the Jews."

εκρατησαν ("seize", from κρατω, 28:9)  This word actually comes into English in Demo-cracy.  The people (demo) seize/hold (krato) the power!  What is worth noting here is that there are only two times people seize Jesus:  soldiers to arrest him and now women to worship him.  There is something gripping -- literally -- about this scene.  They are suffering trauma and now comes along Jesus.  They hold him because they don't want to let him go.  (In 2020, I remember what it felt like to hold loved ones after we couldn't for so long!)

Grammar and translation:
There are two things you shouldn't waste time tying to learn in a dead language:  numbers and dates/times.  Why?  Because translators don't get these wrong!  For example, in 28:1 you have the phrase: εις μιαν σαββατων.  The literally means "the first of the sabbath."  Which means, as it turns out, on the first day after the sabbath (akin to Monday being the first day of the week).  It doesn't mean "the first thing on the Sabbath!)  Similarly, I would want to translate, οψε δε σαββατων as in "late on the Sabbath" but it really means, in this case, "after the Sabbath was over."  When it comes to time/dates, just trust the people that spend their lives translating.  There is nothing theological at stake; they just spent time learning the ancient idioms!

John 20:1-18 (Easter)

Here are links for Greek commentary on all four Gospel
Matthew 28:1-10
Mark 16:1-8
Luke 24:1-12
John 20:1-18

Summary:  The big story in John is that Mary needs to hear Jesus call her by name.  At that point, she recognizes Jesus.  In our grief and sorrow, we can over look Jesus and his resurrection until we hear Jesus call us by name, which he does in our Baptisms.  But if you already preached THE John sermon, here are some other ideas.

Key words:
μνημειον ("tomb", 20:1)  This word comes from the Greek for memory (like English "mneumonic" is something that helps you remember).  The complaint almost reads, "They have taken Jesus out of my memory!"  There is something to play with here, about memory and loved ones.  Jesus isn't just a memory; your loved ones aren't just a memory.  Jesus is alive!

οιδαμεν ("know" from ειδω, 20:2, 9 and 13).  This word comes from ειδω, which means to see.  In the perfect sense (I have seen), it means I know.  The point here is that John is subtly combining the ideas of knowing and seeing; and there is a lot more of seeing going on than first anticipated.  Also, this verb is in the plural, suggesting that Mary is not alone (hence synchronizing with the synoptics).

εθηκαν ("place", from τιθημι, 20:2) This verb is all over John's Gospel, most importantly in chapter 10, when Jesus discusses himself as the Good Shepherd who will lay down his life.  No one lays down Jesus; only Jesus himself does this.  Jesus also praises one who lays down his life (John 15:13) and asks if the disciples will lay down their life (13:37)

οθονια ("fine linen", 20:5, 6 and 7)  I never realized it was high quality linen they put around Jesus!  Interestingly, this can refer in ancient Greek to a sail.  Okay.  Back to reality.  The point is that Jesus had the finest stuff that he even took time to roll up!

αυτους ("themselves", 20:10)  This word here is translated as "home."  But the Greek doesn't say home.  It literally reads, "They went back to themselves."  I think one can picture them simply going off to ponder what had happened rather than simply going back to life as it were.  The resurrection was not expected -- it was the entirely surprising event.
 
ο κηπουρος ("gardener", 20:15)  The big deal here is that Jesus is THE gardener.  Where is Jesus after the resurrection.  GARDENING!  Also worth noting is that like in the OT, when angels speak the Word of the Lord, the Lord shows up.

Grammar note:
20:9  Infinitive phrases:  subject takes accusative
Just a quick reminder that in infinitive phrases, the subject is found in the accusative case.  Hence "it was necessary for Jesus to rise from the dead" and not "it was necessary for him to raise Jesus from the dead."

Philippians 2:5-11

This passage occurs Lectionary on Palm Sunday.   It also occurs in the Narrative Lectionary.  

For a look at the entire verse Philippians 2:1-13, check out this blog post.

Summary: Although this particular "pericope" misses 2:1-4 and then 12-13, it is so powerful that it can stand alone!  The Greek words are very rich, giving translators a tricky time.  Often they translate the verbs as nouns and vice versa!  The heart of the passage isn't about translation; instead it is about transformation, transformation of this world in Jesus Christ!

Key words
φρονειτε (φρονεω, meaning 'think', 2:5 also in 2:2)  This means think, regard, have a mind.  The obvious is clear:  Paul is commending us to put the interests of others above ourselves, as Christ Jesus did.  But a study of this verb reveals something a bit stronger.

Look at how this verb appears elsewhere in Philippians

• 1:7  It is right for me to think this way about all of you, because you hold me in your heart,
• 2:2  make my joy complete: be of the same mind, having the same love, being in full accord and of one mind.
• 3:15  Let those of us then who are mature be of the same mind; and if you think differently about anything, this too God will reveal to you.
• 3:19  Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things.
• 4:2   I urge Euodia and I urge Syntyche to be of the same mind in the Lord.

What is interesting is that Paul presents two alternatives:
a)  Thinking about yourself first
b)  Thinking with Christ AND with your brothers and sisters 

Paul does not suggest there is such a thing as
c) thinking for yourself and Jesus yet not being with your brothers and sisters.

Paul, who often gets blamed for hyper individualistic American religion, is suggesting that the way in which we think like Christ is to submit to the group.  This is a hard teaching for this American Christian!

A few other notes on this verb:
- Paul's inclusion of the Christ hymn (6-11) is built on the preceding verses, especially 3-4.
- Paul does not directly say, think as Christ thought.  What he literally says is this:  "This whole business of putting others first, you all think like this among yourselves, this way that is in Christ."  In other words, he is not saying that loving the neighbor was something that Jesus thought about, but rather he is saying that the loving neighbors within a community is something internal, intrinsic to Jesus.

αρπαγμον (the α has a rough breathing, so it is pronounced 'harpagmon", meaning 'plunder', 2:6).  The standard translation here is to make "grasp" a verb. The underlying Greek word here is "harpagmon," which means booty, plunder, something to be seized (even violently, through robbing, etc). So the more natural translation is probably, "Jesus did not consider plunder to be commensurate with God."  I know that David Fredrickson of Luther Seminary definitely emphasized this!  The basic idea is that gods in the Greco-Roman world would have used their power to abuse, rape and plunder.  But Jesus did not.  This seems like a better translation in regards to the historical-cultural situation.

μορφη (morphe, meaning 'shape' or 'form', 2:6)  Jesus is said to be in the "morphe" of a God. Morph means form. The idea of form is important -- Greek gods, as any museum will show you, had beautiful forms, not those of slaves! Click here for more

I also unpack the significance of the word for the whole of Paul's letter here: Philippians 2:1-13.  Essentially Paul uses three separate words to describe the likeness of Jesus to God and humanity; μορφη (morphe); σχημα (like schematics); and homoioma (kind of sort of like homonym, but closer!) The most significant, I would argue is μορφη because Paul will use this word later in Philippians to talk about how we will inherit the shape of Christ (symmorphos, 3:21).

κενω ('empty', 2:7).  This is a strong verb.  The power of this verb cannot be lost! Jesus emptied -- became nothing!  The adjective form of this verb can mean "empty handed" or "without a gifts." Interestingly, Paul warns us against empty-glory (κενοδοξίαν, 2:3), but says that Jesus emptied himself (κενω) and will ultimately receive full glory δόξαν.

(Grammar Note: Paul uses a participle in an easy way to translate here-- He emptied himself, taking (participle) the form of a slave. Participles, especially in narrative, often flow much more naturally than we assume!

υπηκοος (hypokoos, meaning 'obey', 2:8)  The word obedient is found here. In Greek, the word is related to listen (ακουω).  Obey is "hypo-akou-oo" literally "under listening."  To put oneself under what one hears!

κυριος Ιησους Χριστος (Jesus Christ is Lord", 2:11)  The phrase to confess and profess loyalty to the Emperor was "κυριος καισαρος." (Caesar is Lord).  Christians early on made great sacrifices because they replaced Caesar with Christ.

Structural note:  I believe the Greek is structured much like a Psalm.  Some suggest this was actually a sung or spoken part of Christian liturgy, that Paul is not making it up, but quoting a song they would know.  

I believe it presents rhymes like in Hebrew, where you have pairs of connected images rather than pairs of similar sounding words.  For example:
He makes me lie down in green pastures, he leads me besides still waters.
Same meaning, different images

In this passage, almost everything that is phrased, is paired:
He humbled himself; obedient unto death
Every knee shall bend...; every tongue confess

Matthew 21:1-11

This passage occurs for Palm Sunday, year A, most recently March 29, 2026.
 
Summary:  When I first wrote this blog post, there had been a large earthquake in Japan; hence the word "εσεισθη" (shook, akin to seismic) caught my attention.  The events of Holy Week shake the city.  They still shake our world today, perhaps even causing a fair amount of disruption, if not sadly violence, in our world.  Call it good, call it bad, but the events of Holy Week make every person ask the haunting question:  "Who is this man?"

Key Words:
απεστειλεν ("sent" in 21:1 and 3; aorist form of αποστελλω)  This is a well known verb to Greek students.  I find the particular use interesting -- Jesus sends the disciples to get a donkey.  A reminder that often times, our "missional" or "apostolic" calling can be very mundane, but serve a tremendously amazing purpose.

συνεταξεν ("commanded" in 21:6; aorist form of συντασσω)  Ah, the "syntax" of discipleship.  This would mean obedience to particular commands.  Okay, its Holy Week.  I am not going on a diatribe, but it is worth noting, especially for us Lutherans, that the disciples display here the syntax of discipleship:  hearing specific tasks and doing them.  Or to put it another way, the proper syntax of discipleship is "hearing, being sent and then obeying..."

οχλος vs πολις ("crowd" in 21:8 and 11 and "city" in 21:10).  The events of Holy Week force each of us, whether disciple, distant follower or outsider, to confront the question facing the whole city:  "Who is this?"  Also, the same crowds that cheer him now will vote for his death...

ὠσαννα ("Hosanna" in 21:9).  Here is the "NET" commentary:  Hosanna, literally in Hebrew, "O Lord, save" in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of "Hail to the king," although both the underlying Aramaic and Hebrew expressions meant "O Lord, save us." In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

εσεισθη  ("shake" in 21:10; aorist form of σειω)  This word comes into English as "seismic."  The events of Holy Week shake the city and their aftershocks still continue to reverberate around the world two millennia later.

Grammar/translation:
Often times participles are stacked near other participles and verbs, which can make them seem more difficult to translate.  Here are two examples: 
21:1  λυσαντες αγαγετε μοι
The verbs (and pronoun!) should be fairly familiar:  "loose/free", "lead", "me"
Let's translate this rather methodically.  First, let's do the non-participle parts:
"[participle] lead to me"
Now, let's go back and add in the participle, in this case, some form of "free."  The first thing to do is NOT worry about person, gender or any of that, but simply stick the verb in with an "ing"
"Freeing, lead to me"
Okay, now we need to check out the tense and voice.  In this case it is active voice, so we don't have to fix anything.  Tense wise, it is aorist.  An aorist participle occurs before the other verb.  So, we get:
"Freed, lead to me"
Yuck.  Let's put this back in the "under the circumstances" machine:
Under the circumstances of having freed, lead to me."
What makes this hard is that you don't have an object.  Let's add one in for clarity:
"UtC of having freed the donkey, lead it to me."
Now we simplify:
"After you freed/untied the donkey, lead it to me."
Next one is 21:9
ευλογημενος Ὁ ερχομενος εν ονοματι κυριου
Again, translate what you know here:
"[participle] the [participle] in the name of the Lord.
[Technical point:  In Hebrew, you don't have articles in expressions like "name of the Lord"  It is just assumed that it is all definitive:  "the Name of the Lord."  The Greek translators just left them out but we ain't talking about any Lord, here, but YHWH!  Which leads always to the question of, how do you translate this name?  Simply LORD using all caps??]
In this case, the second participle: ερχομενος is a lot easier.  It is a substantive:  You simply put in the "The one(s) that/which do X" formula.  You get:  "The one who comes"  What makes this a little tricky is the "μεν" in the middle of the participle which might make you think this is passive, but no, this is simply a deponent verb! 
But the first one...ευλογημενος...tricky.
Stick in the word+ing
"blessing the one who comes in the name of the Lord."
Now we check tense and voice.  Voice is passive, so we have to reverse the language:  "Blessed be" or "blessed is."  The tense is perfect which means the action, having occurred in the past, still has an implication for today.
"Blessed and still is blessed the one who comes in the name of the Lord."

John 11:1-45

This passage is found in the Revised Common Lectionary for Lent, Year A and All Saint's Day, Year B  (Most recently for March 22, 2026); The All Saints reading is shorter, verses John 11:32-44.
  
Summary:  This emotional passage does not need to deep exegesis to understand.  But as always, the Greek amplifies the emotions, especially of Mary.  Furthermore, the Greek offers some poignant connections to other parts of John's Gospel.

Key words:

ερχομαι & οραω (11:32 and 11:34, also 1:39; 1:46; 4:29; 19:33; 20:8 "Come and see").  These two verbs come together a number of times in John's Gospel. A quite impressive list actually:
A) When Jesus begins his ministry and calls his disciples.
B) When the woman at the well returns to her hometown to invite others (different cognate for "come");
C) When they bring Jesus to Lazarus' tomb.
D) When they find Jesus dead on the cross.
E) When they come to the empty tomb.

John's Gospel invites us to come and see, even Jesus on the cross and finally the empty tomb.  The result of coming and seeing is believing.

In this passage, however, the two words come together in two very emotional ways.  The more obvious one is when they invite Jesus to see the tomb of Lazarus.  The more subtle one is that Mary came (ηλθεν) and saw (ιδουσα; note feminine participle endings may be less familiar, sadly).  In this case, she falls at Jesus feet (see next note).  She has done what a disciple should do, she has come and seen. What happens when we come and see, not in intellectual or hopeful curiosity, but in grief?

ποδος (from πους, meaning "foot" as in words that have "pod" in them; 11:32)  Mary will fall to Jesus feet twice in a short time.  Mary cries at Jesus feet in this story; after her brother is revived, she will fall to Jesus feet to anoint them.  Twice she worships at Jesus feet; the first in lament for her situation; the second in lament for Jesus' situation.

Other powerful scenes happen at Jesus feet. 
- When the women (including Mary) gather at the foot of the cross. 
- Mary (Magdalene) stoops down to where Jesus' feet were in the tomb. 
- In chapter 13 of John's Gospel, Jesus will wash the disciples' feet. 
In short, if there are feet involved, it is likely an emotionally charged passage, relating to the profound cruciform servant-hood of Christ and his followers!

κλαιουσαν (from κλαιω, meaning "weep", 11:33)  Simple point:  People in the Bible cry.  We give so little permission for people to cry today.  Jesus himself cries here (11:35; it is a different word, εδακρυσεν) but don't get caught up in that.  Death produces tears even from the Lord of Life.

παραμυθουμενος (a participle form of παραμυθεομαι, which is from παρα and μυθος, 11:19, 11:31)  This is my 100th time reading this passage...and still seeing new stuff.  The word for console here is a bit unusual; normally when we read "console" in Scripture, it is a form of παρακαλεω (parakaleoo).  In this case though, it is παραμυθεομαι, which from two words - para, which means "around" and mythos, which means story.  They are literally surrounding the grieving one with stories!  We encourage and console each other with stories.

ει...αν (if, if; 11:33)  Mary has a particularly harsh construction of Greek here for Jesus.  This combination of ει...αν indicates "a hypothetical that is actually false."  In short, it should best be translated, "If you had been here, WHICH YOU WERE NOT, my brother would not have died."

εμβριμωμενος (from εμβριμαομαι, meaning "snort in", 11:38)  This word means "admonish in anger" visually in the sense of a "horse snorting."  I think its this word that has given rise to all sorts of terrible interpretations that Jesus is really mad in this passage that they don't believe.  I think this is kind of nuts.  I think a better translation is simply this:  "Jesus was so worked up about this death that he looses control of his breathing..."  To put it another way, Jesus does the uncool thing of lose control of his emotions.  Unlike the rest of humanity, when Jesus' gets angry, no one is hurt, but the deepest emotion, love, and deepest power, resurrection, is unleashed.

-- 2024 reflection - Jesus's grief is a prelude to powerful action.  However, we cannot rush people through sadness and anger.  But some of the most beautiful things in human history have grown out of people's grief.

μνημειον ("tomb", 11:38).  The word for tomb is literally "mnemonic" as in something we use to help us remember -- they have gone to a "memorial."  (Jesus is also buried in a tomb, a place of memory).

εδακρυσεν ο Ιησους  (aorist form of δακρυω, "Jesus wept", 11:35)  This verse is shorter in English (two words) than in Greek (three words.)  Why?  Because Greek adds in the word "ο" with Jesus, it literally reads "The Jesus wept." Jesus name in Hebrew - Joshua - means "God (YHWH) saves."  John tells us then "The God who saves wept." 

λυσατε ("unbind", 11:44)  The word for unbind means to "loosen" or "free."  In short, Lazarus must be freed!  This itself might provide all sorts of interesting directions for a sermon -- the work of Jesus to bring new life also entails freedom.  What I find worth noting though is that the verb is a plural command.  It is the work of the community to free Lazarus.  Even when Jesus' power is on full display, the community of Christ still has work to do.

John 9:1-41

This passage occurs in the RCL during Lent (year A), most recently March 15, 2026. This passage also occurs in the Narrative Lectionary for Transfiguration Sunday.

Summary:  Jesus' claim to be the light of the world doesn't simply put him above it all.  Rather it puts him in the midst of it all, even amid people's problems and divisions.

Some key words:

ημαρτεν (aorist form of αμαρτανω, meaning "sin", 9:2 and 9:3)  A few comments here
- The Pharisees want to ascribe sin as the cause for problems in this man's life.  Jesus says that this problem is really an opportunity for God's glory.  There is always a tendency in us to ascribe God's judgement to a situation rather than see things as an opportunity for transformation and God's goodness.
- Afterwards the Pharisee's obsession with sin and the law means they cannot see God's goodness at work.  Even after the healing, they shun the man.  This is a passage that personally challenges me.  I can easily find fault in situations rather the see God's goodness.

του πεμψαντος (from πεμπω, "to send"; substantive participle here meaning "the one who sent", 9:4)  The idea of "sending" is crucial in all of the Gospels, but especially in John.  After the resurrection, Jesus is the one who sends (πεμπω) the disciples as the Father has sent him (20:21).  Jesus also promises that he will send the Spirit (15:26; although in 14:26, it is the Father who will send).  That this is not random is reinforced by the use of the word:

Σιλωαμ/απεσταλμενος (Siloam and apostalmenos, Hebrew and Greek for "sent", 9:7)  The pool's name is "sent"; John makes sure we catch this by adding the translation.  The Father has sent Jesus who sends the man to the pool called "sent" to be healed.  A couple of thoughts
- Baptism is a pool called sent for all of us!
- The Christian life is one of being sent in Christ's name to announce (and deliver) God's healing.
- In order to be healed we must be sent, which includes taking a risk at the obedience of God.

επτυσεν /πτυσματος ( "spit" (aorist form) and "saliva", 9:6)  In order for Jesus to give man sight -- to be the light of the world -- he must spit.  John uses the word as a noun and verb to make sure we picked this up.

οφθαλμος ("eye", 9:6)  This word appears 10 times in these verses.  I especially like the phrase "open my/your eye."  I can't help but think that John wants to draw attention to the physicality of everything.  Jesus is literally touching this man's eyes!

νιψαι ("wash", from νιπτω, 9:7)  This word comes back into John's Gospel at another interesting juncture:  When Jesus washes their feet!  Again a reminder that being the light of the world, washing people, is a very humble and earthly task.

Εγω ειμι ("I am" but "It's me!", 9:9)  The man emphatically says "I am" when people begin to question whether he was the former blind beggar.  This is a reminder that in Greek, one uses the pronoun with conjugated verb for emphasis, because the conjugated verb already contains the subject.  In this case though, I cannot help but wonder if there isn't something more playfully subtle going on here, whereby the healed man is now carrying Jesus inside of him -- that Jesus is speaking through the man to say "I am he."  It is a stretch, but the artistry of John is so good, I can't help but wonder about such things. 

τον ποτε τυφλον (literally the formerly blind one (in accusative case), 9:13)  It is interesting how the man is not called "the one who now sees" but the "one formerly blind."  He continues to be identified by his disability rather than his capacity.

αποσυνάγωγος (literally apo-synagogos, meaning "banish from synagogues", 9:22)  This word appears three times in the Gospel of John (12:42, 16:2)  John is the only biblical writer to use the word.  It is hard not to imagine that this was becoming an issue for people as John's Gospel was being written -- that claiming Christ was getting people kicked out of their religious communities.  It is a reminder that claiming Christ has a cost.

ευρων (from ευρισκω, "find", 9:35)  In the very next story, Jesus talks about how he is the good shepherd.  Well, in the Gospel of Luke we hear about a shepherd that finds lost sheep.  Here Jesus is finding lost sheep.

φος ("light", 9:5)  One can go many directions with light.  It is interesting to see where the word light appears in John's Gospel.  Almost all the time there is a contrast of living in the dark vs living in the light.  The Jesus of John's Gospel is a prophet in many ways, who speaks out against the church and culture of his day; he is not afraid to tell the leaders of his culture they are in the dark. 

Here are the light passages in John that reference light vs dark

John 1:5: The light shines in the darkness, and the darkness did not overcome it
John 3:19:  This is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.
John 8  Jesus says he is the light of the world, but immediate the pharisees protest against this
John 11:9-10  But those who walk at night stumble, because the light is not in them.

John 12:35-37 Jesus said to them, "The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going.  While you have the light, believe in the light, so that you may become children of light." After Jesus had said this, he departed and hid from them.  Although he had performed so many signs in their presence, they did not believe in him.

John 12:46
I have come as light into the world, so that everyone who believes in me should not remain in the darkness.

Does this produce an unfair (and unhelpful in our current environment) dichotomy of who is in the light and who is in the dark?  The propositions suggest a light/dark universe.  But the narrative suggests that walking in the light is a process in which even the faithful stumble. The man encounters Jesus, is sent to a pool, endures lots of people misunderstanding him, harassment of his family and finally meeting Jesus again in the temple.