Matthew 28:16-20

This passage occurs both in the Narrative Lectionary and the Revised Common Lectionary (Trinity Sunday), most recently May 31, 2026.

Summary:
Well, this passage clarifies a few things:
* Jesus did have to suffer
* Commissioning is just as important as proclamation
* Baptizing is subordinate to making disciples; yet Baptism binds us to God
* The resurrection changes God's name

While we are at it, let's also clarify two other things
* The Trinity was in Matthew's Gospel
* Some, not all, doubted
* The law still exists alongside of the new creation [see note at end]

Only five verses, but it really does tie together so much of Matthew's writing.

 
Key Words
ορος ("mountain", 28:16)   Mountains show up at many key points in the Gospel of Matthew:  The sermon on the Mount, the transfiguration and the betrayal of Jesus.  Matthew may be connecting some of the "dots" within his story here.  I wrote about this in my comments on Matthew 5 as well.
 

προσεκυνησαν ("worship", from προσκυνεω, 28:17) and εξουσια ("authority" or "power", 28:18). The President of Luther Seminary once gave a great sermon linking this passage (Matthew 28:16-20) with the temptation of Christ.  It will be on a mountain that the devil offers Jesus all authority if Jesus would worship him.  Now we return to a mountain and the disciples worship Jesus as they hear that he has all the authority.  The point of the sermon (by Dr. Richard Bliese) was that devil tried to convince Jesus that suffering wasn't necessary for his authority and glory, but Jesus would have none of it.  Likewise, we will be tempted to think that we can have glory without adversity, but this is a lie.

εδιστασαν ("doubt", from δισταζω 17)  Back in Matthew 14, Jesus rescues a sinking Peter and asks him why he doubted.  Here we are, after the crucifixion and resurrection, and doubt still lingers.  Interestingly, Jesus does not rebuke them for their doubt.  Instead, he puts them to use and offers them the promise of his presence.  To put it another way, what is Jesus response to failure on the part of the disciples?  Commissioning and promise.  I would argue that in both John 22 and Matthew 28, Jesus does not only hand over the promise but also employs people.  This to me suggests that law can function as Gospel when it lets us know that Jesus cares about us enough to entrust his work to us.  In other words, when someone tells us to quit smoking, we can hear this as law but also as love in that the person cares about us.  The failure of church to commission people is a failure to communicate God's love for them.  Ultimately, I would argue that the promise of Jesus' presence will give them the strength to carry out this command, but nonetheless fascinating to consider how things grammatically presenting as the law can function as the gospel depending on the situation and relationship of the people.

μαθητευσατε and βαπτιζοντες ("teach" and "baptize", 20:19)  Interestingly, the only imperative verb in verse 19 is "make disciples."  The rest are participles that likely describe the verb "teach."  "Going", "baptizing" and "teaching" are not imperatives, they are participles that describe the manner of making disciples.  This is true in the parish too; we make disciples by baptizing them and teaching them.  

• One should not press too hard here because even if "baptize" only modifies "make disciples" it is still commanded to us by Jesus!  
• Baptism without teaching is not what Jesus commanded. 
• To make disciples (μαθητεύω) is actually a word that in other places can mean "to teach."  However, μαθητεύω does not simply mean to lecture by to create followers.  To make disciples isn't necessarily about imposing discipline (thanks Latin translations of Greek!) but about inspiring someone to follow in your footsteps.
• Jesus splits out teaching (διδάσκω) from making disciples (μαθητεύω).  This is interesting for me because it sets up the two needs to "discipleship":  Baptism and Teaching.  Perhaps in a very Lutheran way, I want to see this as Gospel and Law, in that Baptism proclaims to you what God has done for you and teaching guides you in how to live out that love towards others.
• The main verb (μαθητευσατε ) is in the plural (second person).  No one of us is commanded to make disciples.  It always take the community to accomplish this task.

πορεύομαι ("go", 28:7, 16, 19)  I love the fact that the disciples go up the mountain and then are sent back out. This becomes a metaphor for life.  Life provides us with all sorts of data, both terrible and good.  We come with faith and doubt.  We need the mountain top to clarify our vision.  Jesus affirms he is God for us and sends us back out again!

εις το ονομα ("into the name" 19)  Two points here.  First off all, there is only the most scant evidence that Matthew's Gospel did not originally have the Trinitarian name.  All the major manuscripts have it.  In fact, each and every manuscripts has it.  The main evidence against it consists of one or two Greek Fathers who don't include it when they cite Matthew, most importantly Eusebius.  However, Eusebius wrote around 300; the Didache (110 AD), which heavily quotes from Matthew's Gospel includes the name Father, Son and Holy Spirit within its Baptismal formula. (The Didache also use the word "into" and not "in" reflecting Matthew's language)

Second point, we are baptized into the name of God.  There is something that happens in Baptism that joins us to Christ.

μεθ υμων ("with you"; the word μεθ is μετα but the letters change before a vowel, much like "a" becomes "an", vs 20).  It is a good reminder that Jesus offers a plural promise here:  "With all of you."  More importantly though, the words "with you" appear in the middle of the words "I am."  "I am" or εγω ειμι can also signify the name of God (see one of the previous' weeks entries on this).  Here though we find the construction "I with you am."  In the middle of God's name is "with us."  I would argue that God's name has been changed by the death and resurrection of Jesus.  God is forever bound to humanity in a way that God was not before (see tearing of temple curtain).  Even if the whole name of God thing seems like a stretch, Jesus is indicating that after the crucifixion and resurrection he is truly Emmanuel, or God with us, as the angel declared in the beginning of the Gospel. 

Grammar:  How Greek often switches subjects.
In verse 17, Matthew says that "some doubted."  He actually doesn't use the word "some," but the words οι δε.  These two words simply mean "The and."  How did the translators get to "some" from "the and"?

This particular construction (δε ("and") following the word οι/ο ("the")) almost always implies a new subject.  Often times Greek writers will do this, perhaps to save space because it is quicker to write "ο δε" then to write out "the other person I was just writing about."  This device, I assume, almost functioned like a period or a paragraph start; "attention reader, new subject."  For example, Matthew uses this construction back in verse 16 to switch the narrative from the Jews to the disciples. We have a paragraph marker there, but in the original Greek, which lacked punctuation, this didn't exist. 

In verse 17, the question becomes, whom is Matthew referring to when he switches the subject? We are not told of anyone on the hill.  It seems the only option is to assume Matthew here switches from all eleven disciples to a smaller group within that.  While a minority think he means all the disciples (and thus is NOT switching subjects), most people assume he is referring to a subset within the disciples.  Regardless at least some of the people on that hill are doubting...and Luke tells in Acts they all keep moving forward with the team!

***  End note on new creation and the law 

εταξατο ("command" from τασσω, 28:16)  The great commission is not set up as an ascension text, but rather as an Easter passage!  Go to the others; go to the mountain; go to the world.  This suggests that even on Easter, the law was still functioning.  Humans needs more than simply the good news, they needed some nudging from the command.

This command to go and obedience to it were crucial to the story.  It is the women's obedience to "go" that leads them to stumble into Jesus on the road.  It is their obedience that leads the eleven to hear.  It is the eleven's obedience to "go" that leads them to see Jesus on the mountain top.  

This brings up all sorts of puzzles for me about the law and the new creation.  Each time I look at this passage, I am rather unsettled with what I wrote the previous time:

I wrote in 2017:  Even after the resurrection, the concept of obedience still exists.  I write this because recently I've been engaged in some discussions with "hyper" Lutherans who want to functionally deny the role of the law within the new creation.  The law still exists; the new creation does the law.  But okay, let's avoid this discussion and actually get to something that we can preach:  Living as a disciple means obeying, even as we doubt.

I wrote in 2023:  I would probably want to write this differently -- I am not sure the new creation does the law; I might say fulfills the law.  Regardless, the reality though is that the creation that we are on earth, both sinner and saint, needs and does the law.

In 2026:  I would say that at least for this life, the law exists alongside of the new creation.  Jesus hands over the promise, but he also clarifies their actions, suggesting that as humans, we need guidance, not simply inspiration.  The question the Lutheran confessors asked was whether the new creation needed that guidance or if it is simply the old Adam inside of us that needs that clarity.  The Lutheran confessors said the Old Adam.  In this case, I agree!  But at some level, it doesn't matter, we simply need to preach the law and the Gospel and let the Spirit sort it out!

Acts 2:1-11 (Pentecost)

Summary:   Luke's use of language in his first two sentences of Acts chapter 2 sets up an incredible contrast.   Verse one captures the togetherness of the pre-Pentecost community; verse two shows the Holy Spirit bursting the community into the world.  As I contemplate the church over the centuries, I wonder if we always stand between verse 1 and 2; full of love and community, but waiting for the awesome movement of the Spirit to push us outside of ourselves.   Moving churches out of their walls is a Herculean task, but God is up to it!

The miracle of fiery tongues gets the attention, but I see three other miracles

- The patience of the disciples to grieve together

- The willingness of people to listen - true communication

- The church moving outside of its walls

Image one: The pre-Pentecost community (Verse 1 captures all of Acts chapter 1)

ομου + επι το αυτο ("together" and "all together") Luke uses a rather redundant phrase. Both halves mean "together"; in English he basically wrote "They were together with each other in the same place." Luke wants to drive the point across that they were united. It is important to note that a united church is not a church in mission; a united church is a church waiting for mission.

I used to see the church of Acts 1 as "First Lutheran Church of Jerusalem."  Great doctrine.  Great fellowship.  Perfect Committee Structure.  No outreach.  Overtime I have softened on this, as I begin to see how unity (processing grief!!) is a precursor to ministry.

εν τω συμπληρουσθαι (συμπληροω; fulfill)  To the point: By employing this particular construction, Luke makes it clear that they did not simply come together on Pentecost, but they had been together for a while. A few other points here about the verb fulfill:
* The verb fulfill occurs three times in just a few verses. The days of Pentecost were being fulfilled; the house was filled; now the people are filled.
* The verb is in the present suggesting it is ongoing action; especially when paired with an imperfect as the main verb. The notion suggested here is that they have been together (rather obediently!) since Jesus told them to wait.
* Purely grammar note: Chapter two begins with an articular infinitive after a preposition:  εν τω + infinitive which can be translated "During the ..." In this case, the verb is "fulfill."

In summary, Luke does not simply imply "The group was assembled for the celebration" but rather, "As the day of Pentecost approached, they were continually together in the same place."

Image two: The Spirit comes (vs 2 and the rest of Acts)

ηχος ("sound"; literally echo!) The Spirit comes as an echo...that has reverberated across the years.

φερημενης (φερω; "carry") The wind that comes is a carrying wind; a wind that will carry the disciples outside of their walls.

βιαιος ("violent") When this word occurs in the OT, it describes the wind blowing back the waters during Exodus.   Maybe that is one metaphor for the Spirit's activities during the 21st century: Making a way through the troubled waters for the church. Interestingly, this word is used in classical Greek to describe the "power" or "strength" of Hercules. This may also be a way to think about the Spirit -- overcoming the Herculean task of getting Christians to leave the door. Sometimes this might take shaking things up a bit!

To put this together, the Spirit carries with it...a hint of upheaval...that echoes across the centuries.

διαμεριζομεναι (from διαμεριζω, meaning divide, 2:3, 2:45)  The spirit divides tongues among them; later they divide their property among each other!  It is interesting how the spiritual leads to the material -- they are related!

πνεύματος ἁγίου (genitive form of: πνεῦμα ἅγιος, 2:4)  Obviously tomes could be written about the word Holy Spirit in Greek, but one quick reminder.  The word for spirit in Greek also means "breath" and is very close to wind.  For example, in John 3, πνεῦμα  is often translated as "wind" (which blows where it will) and here in Acts 2, the word for wind is πνοή which you can see is similar!). 

What I think is worth focusing on here is that "Holy Breath" has a very different feel than "Holy Spirit."  At the very least, it is a reminder that spiritual isn't anti-body, but ultimately embodied, because what is more embodied than breath!

A few other points:
ευλαβης ("devout"; 2:5)  The men in Jerusalem are considered "devout".  Interestingly, Simeon (Luke 2) was labeled as devout as well -- a rather rare term in the NT (only used four times). As Jesus was revealed (as a baby) to a devout man, the church was revealed (in its baby stage!) to devout men and women.

ιδια διαλεκτω ("Our own language" literally "the idiom dialect"; 2:6) Luther hits the nail on the head: Muttersprache (mother tongue).

ακουω ("hear"; 2:6,8 and 11)  This verb means listening.   While the tongues of flames get the attention, the Holy Spirit tends to work just as much through the ears as through the eyes!

απεφθεγξατο ("proclaim"; from αποφθεγγομαι; 2:14) Luke describes Peter's speech using a word here that means "dignified proclamation."  This is significant given the education and social rank of Peter; but it also shows that the Spirit does not simply give ecstatic or emotional speech, but that the Spirit can lead us to be articulate.

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.