Luke 1:57-80

This passage is found in the Narrative Lectionary, Advent 4, Year B.  It is also found in the Revised Common Lectionary, Advent 2, Year C (Most recently, Dec 2021)

Summary:  As I reflected on Zechariah's words, I asked myself -- why does Luke give him so much time?  Most of us could have gone from the Magnificat right to the birth!  (And liturgically we normally do!)  I wrestled with answers having to do with John the Baptist, but then I realized the reason Luke spends so much time on Zechariah has nothing to do, really, with John the Baptist, and everything to do with Jesus.  Zechariah's song is Luke's way of proclaiming to us the key mission of Jesus Christ:  To be our Lord and Savior.  Why else would Luke exhaust so much ink between the Magnificat and the birth?  In this blog post, I look at the connection between Zechariah's words and the words of Christ from the cross and resurrection scenes of Luke's Gospel.

Where to go for a sermon:  A reminder of what this whole thing Christmas is all about -- the salvation that comes to us in Jesus Christ.

Key words (unrelated to my bigger point):
πνευματου αγιου  (form of πνευμα αγιος, meaning "Holy Spirit" 1:67).  The Holy Spirit makes frequent appearances in Luke's Gospel!  (In fact, this is the fourth appearance in Luke 1 - vss 15, 35 & 41).  The Holy Spirit's work here is in conjunction with prophesy, specifically the work of pointing the world toward Jesus Christ.

αφοβως ("without fear" 1:74) The prefix "α" in Greek means "without"; φοβος means "fear."  What a beautiful reminder, in our world of fear, that Jesus has come that we might worship without fear!  Paul, in Philippians 1:14, talks about how in prison he still worships without fear.

λατρευειν ("worship", 1:75) God has rescued us for a purpose -- that we might serve and worship God.  The act of redemption is not for our independence, but our fundamental binding to God.

Key words (related to my bigger point)
ευλογητος ("blessed" 1:68)  Zechariah begins his song with a word of blessing to the Lord.  The last activity in Luke's Gospel (really the last word) is also blessed (24:53; as a participle), when the disciples praise the risen and ascended Christ.

προφηταις ("prophet", 1:70; 24:25, 27, 44) Zechariah proclaims that God has brought about the promised salvation, promised through the prophets.  At the end of the Gospel of Luke, Jesus will explain how he is the fulfillment of the prophets.

εν τω ιερω ("in the temple"; 24:53)  The Gospel of Luke begins with Zechariah in the temple; and the circumcision, I assume, also happens at the temple.  In short, the Gospel (and the declaration of Jesus' mission through Zechariah) begins and ends in the temple.

διαθηκης ("covenant" 1:72)  Zechariah confirms that God has remembered his covenant.  During the Last Supper, Jesus promises a new covenant (22:20); more powerfully, Jesus tells them to remember this new covenant. (22:19)

αφεσιν αμαρτιων ("forgiveness" 1:77; 24:47)  Zechariah proclaims that John will bring knowledge of salvation through the forgiveness of sins  (I am fighting every bit of my Lutheran fingers to write more about this).  For now though, recall, the first words of Christ from the cross are "Father, forgive them... (23:34) and then after the resurrection, he tells them that forgiveness is to be proclaimed in all the world.

εν τω παραδεις ("in paradise" 23:43)  Zechariah speaks of the one coming to be a light in the darkness and shadow of death (1:79).  From the cross, the tender mercy of God will break from on high and Jesus will be a light to the penitent thief!

ειρηνη ("peace" 1:79; 24:36)  Zechariah promises that the one coming will guide us in peace.  What are the first words of the resurrected Christ to the gathered disciples?  Peace.  When does peace come -- after the dawn has broken forth (talk about resurrection foreshadowing!!)

Luke 3:7-18

This passage is found in the RCL, Advent 3, Year C (Most recently Dec 12, 2021).  Luke 3:16-17 and 21-22 also occur in the RCL, Baptism of our Lord, Year C.

Summary:  It almost seems ironic to the Lutheran preacher that Luke refers to John "evangelizing"; here for it seems all law.  However, this is a great Lutheran sermon.  It fully offers the listener God's law, both instrumentally (vocation) but also theologically (terror that leads us to Christ).  Furthermore, it defines the role of the church:  God's gathering of baptized sinners, where God justifies them (cleanses) and sanctifies them (puts them to use).  Basically, Martin Luther must have written this chapter.  Haha!!

Okay, a more subtle commentary -- sanctification requires sifting.  Does the church sift us or has life already sifted us?!

Key words:
προσδοκαω ("wait" or "expect"; 3:15)  A great Advent words!  Interestingly, Luke uses this word a whole bunch (6x in Luke; 4x in Acts), far more often than anyone else. In this case though, the people are not waiting for Jesus, per se, but rather the Messiah, and wondering whether John would be it. Perhaps a reminder and a challenge -- what are we waiting for?

καρδιας ("heart"; 3:15)  The people wondered "in their hearts."  In Luke's Gospel, the hearts is the place where thought occurs, much like Hebrew!

ειη ("to be"; 3:15) The word here for "is" is in the optative mood, a rare usage indeed. Gotta give it to Luke -- using Hebrew thought with advanced Greek!

αλων ("threshing floor") and συναγω ("gather"; 3:17)  God gathers in the wheat to do something good with it.  It was beaten, yes, but this had a purpose -- make the grain productive for wheat.  This is sanctification.  God taking away our crap so that we can be useful for our neighbor.

διακαθαιρω ("cleanse"; 3:17).  This word's cousin καθαιρω is more familiar -- Catherize!  The job of the church is to cleanse us.

Grammar Review:  Super easy participle:
μελλοθσηας:   The "coming" wrath.  This is a verb function as an adjective.  Easy as pie.  Remember, not all participles are hard!  Many have direct and easy ways to translate them into English.  In this case, you just have to identify it as an adjectival participle (how?  It has the word "the" in front of it and it describes the word immediately following it).

Luke 3:1-6

This passage is found in the RCL, Advent 2, Year C (Most recently Dec 5, 2021).

Summary:  A familiar text with many preaching paths. Once again we need to head to the wilderness, the familiar cry of John the Baptist, to restore our sights.  To put it another way, Advent remains a reason of repentance (whatever color we now use), but one where repentance isn't simply about personal sins, but a reorientation of our whole mind away from the crap out there about Christmas and toward the salvation of God unfolding in Jesus Christ.

Key words:
τετρααρχουντες ("rule as tetra-arch"; 3:1)  The word tetra-arch means rule as a piddly regional governor.  Luke includes a number of historical details in his Gospel, especially early on; Luke clearly wants to show that Jesus birth and life are actual events.

ρημα ("word"; 3:2)  This word means "word."  It will come into English the word "hermeneutic," i.e., the lens through which one looks at the data.  This is really interesting to read John's work like this:  "The hermeneutic of God came to John", which was forgiveness, baptism and repentance.  What if our repentance means viewing life through this hermeneutic!

βαπτισμα ("baptism"; 3:3). Originally, this word did not have religious meaning. It simply meant to dip. For your enjoyment, here are the Liddell-Scott Hellenistic meanings of the word. Wow!

I. trans. to dip in water
2. to dip in poison
3. to dip in dye, to dye
4. to draw water
II. intransitive the ship dipped, ie, sank

Try preaching that: Baptism as a dip in poison; as a dip in dye; as a drawing of water from God; as finally, a sinking ship!

μετανοεω ("repent"; 3:3) The Greek meaning of the word is "new mind."  In Lidell-Scott's ancient (and secular) Greek lexicon, repent means to change one's mind or purpose. We often put repentance together with sin, a fine thing, but perhaps we need to consider that repentance means often more than simply a struggle against temptation, but a paradigm shift, a transformation of our whole outlook, if not way of life and even being. In this case, there is a shift into the forgiveness of sins. Perhaps that is what Jesus ministry is really about, not simply our own forgiveness, but inculcating a world view that finally includes forgiveness.  Perhaps this is σωτηριον (salvation): when the world finally embraces forgiveness as the path.  Overarching point:  μετανοεω in Greek and in the New Testament means far more than forgiveness of sins.  (Or forgiveness of sins means far more than we think it does).

πληρωθησται (πληροω, fill or fulfill, 3:5) and ταπεινωθησται (ταπεινω, fulfill, 3:5):  The English renders these words as "raised up" and "made low."  Yet Luke (and Isaiah) use the words here for fill and humble.  These then echo other parts of Luke's Gospel (the Magnificat; Jesus words on the road to Emmaus).  These represent key features of Jesus mission:  To fulfill and to humble.

Grammar note:  Lack of punctuation in ancient languages
Original Hebrew and Greek manuscripts lack punctuation; it was added later by monks.  So we really don't know if Isaiah meant, "A voice cries out, 'In the wilderness prepare the way of the Lord'" or "A voice cries out in the Wilderness, 'prepare the way of the Lord'."  The monks thought the former...probably good to go with their instinct, especially given the need, in the Exile, to walk through the wilderness from Babylon to Israel.  If this is the case, it seems that the Gospel writers change the punctuation to fit their own program of matching John's work with the description in Isaiah. 
A few options:  The scholarly one: Preach or teach, in a despising fashion, about how the NT abuses the OT
The Christological one:  Preach and teach about how the NT rightfully abuses (reinterprets) the OT to make it fit with Christ!
Or the pastoral one:  In this case both punctuation possibilities are valid.  John the Baptist cries out in the wilderness.  Yet he speaks to each of us to get into the wilderness, away from all the chaos of the world, to focus on God and God alone.

Luke 1:1-25

I have not been able to find this passage in the 3 year lectionary cycle.  However, I think it is a great passage for Advent.  In fact, it even has the word prepare in it!!  I am beginning to use Luke 1 for Advent season.

Summary:  This passage has some great theological nuggets around theodicy:  Even though Elizabeth and Zachariah are declared righteous, they still struggle with infertility and later disbelief of God's messengers!  

It is also interesting that Zachariah's disbelief is that God could be so good and powerful.  We can serve in the temple, we can do godly things, but do we really trust God!?  Zachariah would trust the casting of lots but not the word of the angel!!

Key Words:
διηγησις ('diagesis', meaning narrative, Luke 1:1)  Sometimes we speak of exegesis -- drawing things out of a Bible passage through analysis and hopefully prayer.  We are warned against inegesis -- putting ourselves in the story.  Luke commends us to something different here -- diagesis -- in which we walk alongside of the text, in conversation, putting in and pulling out from it.

κατηχηθης  (from κατηχεω, which sounded out is 'catechethes', Luke 1:4)  Luke reminds us that the early church took seriously the task of catechesis, of passing on the story of Jesus to the next generation. 

Side note:  It is for this reason that I no longer right people who want to have Christmas songs and stories before Dec 24 or Dec 25.  I take seriously my job to pass along the story.
 
δικαιοι (meaning righteous, Luke 1:6)  She is righteous, yet barren, after what we can assume were years of prayers.

ελαχε (from λαγχανω, meaning lots, Luke 1:9)  In the ancient temple they drew lots.  A reminder that it is often hard to discern the will of God and perhaps leaving something to chance is okay!  This story starts to get at the ways in which we trust and don't trust God!

Ιωαννης  ("John", Luke 1:13)  John is the English form of Iohannes, the Latin form of the Greek name Ιωαννης (Ioannes), itself derived from the Hebrew name יוֹחָנָן (Yochanan) meaning "YAHWEH is gracious", from the roots יוֹ (yo) referring to the Hebrew God and חָנַן (chanan) meaning "to be gracious".    https://www.behindthename.com/name/john
(Note, that word "חננ", chanan, is found in Psalm 51, "Have mercy on me!")  This is an Old Testament name, found in the later parts.  It is linguistically different than Jonathan (The Lord gives).

It is interesting than that the pregnancy, Elizabeth claims, has taken away her disgrace (ονειδος, 1:25); John "delivers" in her "delivery."

χαρα and χαηρσονται (χαιρω) (meaning "joy" and "rejoicing", Luke 1:14)  The word joy will reappear throughout the Gospel, including with Mary, the 'lost and found' parables and then the resurrection!

Side note:  Luke 1:17 and Elijah turning the hearts is a reference to Malachi 4:6.  Last verse of the Old Testament (the Christian ordering) is a promise of God to bring reconciliation in to families.

κατεσκευασμενον (from κατασκευαζω, meaning "prepare, build, construct, furnish, equip", Luke 1:17)  This is the question -- how do we prepare our hearts for the coming of Christ.  Or more basically, which coming do you want to emphasize in our church this Christmas?  The pre-revised-common lectionary focused on the coming of Jesus in Jerusalem, the coming of Jesus in glory and the coming of Jesus in his ministry in middle age.  I am willing to focus on the coming of Jesus as a baby because I feel our cultural patterns mean we miss out on the season of incarnation.  But maybe this is a mistake, but I will willing to cast my lots, so to speak.

Luke 21:25-36

This passage occurs in the Revised Common Lectionary, Year C, Advent 1, most recently Nov. 28, 2021.

Summary
Often times we categorize Bible passages as "Second Coming" or "Eschatological" passage and proceed to interpret them as referring to the consummation of things in Christ's return.  I think this provides a narrow lens for interpreting these passages, locating the destructive and constructive work of Christ in the future.  Jesus describes the reality of both chaos and redemption, something that was happening as the Gospels were being written and continues to happen again and again in our lives.

Note:  This is my first time really studying this passage in sometime.  I invite comments to help me flesh this out!

Key Words of contrast
Α.  Come vs Go
εγγιζω (meaning "approach or draw near"; as a verb ηγγικεν (21.20 and 28) and adjective ηγγυς (21.31)
and
παρερχομαι  (meaning "disappear or go away"; as a verb παρελθη (21.32) and παρελευσονται (21.33)

Perhaps the most crucial word in this entire section of Luke is εγγιζω.  It appears over and over in chapters 18-22 as Jesus "approaches" (εγγιζω) Jerusalem and Jesus preaches about the "approaching" (εγγιζω) events, including his death, resurrection and return.  

It is also worth noting that this verb is in the present tense -- Jesus is approaching here and now.  The redemption (and destruction) that Jesus brings is not located in the future, but in the present too.

On the other hand, Jesus presents a reality, not of something coming, but of something leaving and disappearing, namely, heaven and earth.  

Advent preaching idea:  All of the other things that make American Christmas "Christmas" will fade away -- the Bing Crosby music, the tinsel, the Amazon Prime deals.  What will abide?  The Word. This is where we should dwell.  Help people see what this is like though -  Advent Wreaths, daily devotions, singing carols, worship.

Β.  Destroy vs Redeem
ερημωσις (meaning "wilderness or destruction"; vs 20)
and
απολυτρωσις  (meaning "redemption"; vs 28)

Jesus suggests that the "end times" will bring about destruction.  First, it is in interesting that Jesus prophesies a time of wilderness, translated destruction in vs 20.  While this is a fair translation, it misses out on the Biblical theme of wilderness, a place of renewal and encounter with God.  The coming of Christ invites us into the wilderness, to encounter Christ.

I also think this contrast highlights the fact that what we call the "end times" -- would better be called the "fullness time." For in Christ will have our freedom, our redemption.

Advent preaching idea:  What does it mean for Jesus to approach us?  This passage suggests that Jesus coming and approaching us is never neutral; we are always changed by this encounter, either in that the world around us changes, we are invited into a wilderness (with John too) or we receive our redemption.  Of all of the above.

C.  Stand vs Flee
ιστημι (meaning "stand"; as a verb σταθηναι; vs 21.36)

and

εκφυγειν  (meaning "flee"; vs 21.36)

On the one hand, we are called to flee from certain things:  dissipation, drunkenness and the anxieties of life.  On the other hand, we are called to be prepared to stand before Christ.

Advent preaching idea:  Christmas nostalgia can become a drug of choice to escape the cares of the world.  This is anti-incarnation.  We are called like Christ to be in this world, to stand before him, who is always present in places of need and hurt.  Christmas should be about us taking a step into the world, not away from it.  So where will people find solace and strength?  (Go back to the word.)

Note:  The verb meaning stand also appears in vs 28 (ανακυψατε; stand straight up)

Incomplete thoughts for a future post
ου μη means never
Indicative verb tense governs tense translation of related participles

αποψυχοντων   (αποψυχον) 26

biotikos

Mark 13:1-8

This passage occurs in the Narrative Lectionary, along with Mark 13:24-37.
This passage occurs in the Revised Common Lectionary, year B (Most recently: Nov 2021)

Summary:  If I had to preach this text, I would prefer to preach on vs. 13:9-11, which talks about the Spirit's work in and through the church between the first and second coming of Jesus.  But hey, if 1-8 is what you have got, the Greek can still open up some fruitful preaching doors: First, what is the foundation of your life?  And second, what is the destiny of life?

Two key insights:

λιθος ("stone", 13.1,2)
The NRSV translates the second half of verse 2 like almost every other translation:
"Not one stone will be left here upon another; all will be thrown down."   However, the text literally reads:
"A stone here will never be permitted upon a stone, which will never be destroyed."

The NRSV translators take this to mean that every stone of this building will be destroyed.  I think it means this, but I also think we can take Jesus a bit more literally at his words:  These stones cannot be laid on the eternal rock, who is him. 

You might say I am digging here, but consider Mark 12:10 -- Jesus refers to himself as the rejected stone which has become the cornerstone.  Jesus builds on this earlier statement and says these stones no longer mean anything in light of him, who is the true and eternal temple.

The basic point, regardless of translation, is that in light of Jesus, the true temple and rock, this temple and rocks are unimportant, finally heretical.  I just think we can safely add that Mark allows Jesus to refer to himself, subtly, as an eternal rock.  Regardless, it brings us to the real helpful preaching point:  What is the foundation in your life?  For 1st century Jews, the temple would have been a foundation piece of their life, a center of mystery and meaning.  Jesus says, this doesn't really matter, he does.  Rather than critique first century Jews, we should ask ourselves:  What idols -- even of our building spaces -- have we built for ourselves?

In fact, the disciples do not use an adjectives to describe the stones, although almost all of the translators use the words "large" or even "magnificent."  The disciples use the word ποταπαι (13.1), which is a question word meaning:  What kind of?  or "Where are they from?"  In short, they ask Jesus a deeper question -- what kind of temple is this in front of us?  It is one made of human hands!

τελος ("end", 13:7)
The NIV translates the second half of verse 7 like almost every other translation
"Such things must happen, but the end is still to come."

The question is, how do we interpret τελος, here translated "end."  It can mean "fulfillment", "destiny", "aim", or even "perfection."  In fact, the translators use "fulfill" when translating συντελεω in verse 4 (the prefix συν- does not significantly change the meaning of the word here).

All too often when we think about the end times we think about...the end...instead of the fulfillment of all God intended for us.  It is too bad this week we do not have the Micah 5 lesson.  How much might our collective imaginations be stirred if we instead thought of them as "fulfillment days."  What must happen for God to fulfill all of God's promises?  What does the fulfillment look like?  In fact, the word Jesus uses to summarize all of this is "ωδιν(ων)" meaning birth pangs.  It is the birth of something new!

A few other notes:
13:2 Jesus twice uses the emphatic "no" construction in Greek "ou mh" ου μη (ie never ain't gonna happen).  This strong negative reinforces my previous argument that the old temple will not rest on the new temple, Jesus Christ. This is what Jesus says anyway, but the actual Greek reveals this in a subtle way.

13:1 The word for "building" here is "oikodomeh" οικοδομαι which can mean structure, but also edification or up-buidling. For example, Romans 14:19, "Let us pursue what leads to peace and the UPBUILDING of one another."

13:3 The phrase here in Greek to describe the disciples is "kata idian," translated "privately" (lit: according to their own).  κατά ιδιαν  This is used throughout the Gospel of Mark; this is the last time anything will be said privately though.  It is more comfortable to be the church in private than in public!!

Revelation 21:1-6

This passage occurs in the RCL Easter Season, Year C, most recently May 2019; it also occurs for All Saints' Day Year B
 
Summary:
This verse is paired in Year C with John 13:31-35, "By this they will know you are my disciples, if you love one another."  Jesus sets up a strong imperative in John 13 for us to create the Kingdom of God on earth through our mutual love.  But Rev 21 is a perfect antidote, that finally, we cannot create the Kingdom, but this is an act of God.  The Greek really spells this out.  Like much of the Johannine writing, these brief verses allude richly to the Old Testament and other places in John's Gospels.  In fact, the connection to the rest of John is quite striking in this passage.  But to get back to the juxtaposition of John 13 and Rev 21:  This is the tension of Christian community:  We must work for a better world, but know that we cannot get there until Jesus comes again.

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

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

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

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

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

Comments from early posts on Rev 21:

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

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

Mark 12:38-44

This passage is found in the Revised Common Lectionary Year B (Most recently Nov 7, 2021)

Summary:  This is a case where the Greek does not alter the meaning, but simply forces us to slow down and examine Jesus' familiar words.  As I read the passage this time, I became struck by Jesus' condemnation of an overly consuming, self-aggrandizing and elitist clergy.  While I believe the office of ministry is a divine institution, I know that I personally can err very much in my execution of this office.  More generally, I think Jesus makes a comment on our consumption and our giving this day, a message that all of us need to hear.

βλεπω (12:38; "see")  The word here for "watch out" is simply the Greek 101 for see; Jesus will tell his followers to "watch out" five times in this section (12:38, 13:5; 9; 23; 33).

γραμματευς (12:38; "scribes") This word has an obvious English cognate:  "Grammar."  The question for us today is, whom do we need to watch out for -- who are the grammarians today?  I struggle with this question a bit more personally -- how do I become a grammarian, who says "no" to the working of the Lord, either in my congregation or in my denomination?  How do I NOT become someone whom Jesus warns against.  The further description of Jesus' critique includes:

they wear στολη (12:38, "stole" or "robe")
and sit in the 
προτοκαθεδρια (12:39, "first seat").  Ouch. 

κατεσθιω (12:40, "devour")  As you guessed, the Bible uses this word in an entirely negative fashion.  It also comes up in the prodigal son, where the son has consumed the father's property (literally, βιος, used also in this passage in vs. 44).  One can read this passage as a narrow critique of 1st century Jewish leadership, more broadly of religious leaders over time, or most broadly, against all over-consumption.  In what ways does our whole culture "devour widows houses while praying long prayers."  A prophetic voice is helpful here, but I think Jesus also calls each us to examine our own actions.

βιος  (12:44, "life"  The woman gives "the whole of her life" The word life here is "bios." So the sermon is not about stewardship, but about biology.  Or maybe better put, Stewardship includes biology.  Do we live to consume (food and status) or give of our whole life?

Grammar note:  Here we have a substantive participle "the ones who devour" and a participle that might also be adjectival (in this case, the ones who devour = the ones who pray) or circumstantial.  This participle (pray) can be translated both ways because it does not have an article in front of it.  When you do not have an article in front of the participle you translate that participle as a circumstantial participle, one that describes the circumstances under which the main action takes place.  If translated in this fashion, it would read, "the ones who devour widows houses while praying long prayers." Ouch! I think in this case, the circumstantial participle gives a better feel for their hypocrisy:  They pray while they sin.

Mark 10:46-52

This passage occurs in both the Revised Common Lectionary Year B and the Narrative Lectionary Year B.  (Most recently Oct 24, 2021.)

Note on Reformation Day and this passage

This passage will sometimes occur on the same Sunday as Reformation Day, a day when Lutheran churches and others often use John 8 ((here is my commentary on this passage) .  Even when not on Reformation Day, it might make a very good text for a 2-3 series on the Reformation.  You have a man crying out for mercy (Luther's search); a religious crowd opposed to him (sinful self and world); a display of Jesus compassion; Jesus' Word giving life; Proclamation that faith saves; lastly, new life in following Christ.
To review:
Salvation, even new creation, by faith alone
The mercy of Christ
The sinfulness of the world, even in religious matters
The redeeming Word

Or John 8, with landmines of antisemitism.  You make the call...

Words I found interesting

οδος ("road" or "way", from οδος, vs. 46)  This word has layers of meanings.  It is one of those words that can simply mean "path for travel" but more abstractly "way"."  Early Christians were called followers of "The Way."  In Mark 8, 9, and 10, Jesus has been on the way.  This journey in Mark is about spiritual blindness and sight.  It begins with a blind man needing healing; the stories display how the disciples are blind to Jesus power; it ends with blind Bartimeaus receiving sight.  It points toward the reality that any talk about spiritual journey without struggle, sin and setback is nonsense!

Βαρτιμαιος ("Son of honor", 46) We don't know many names of those cured by Jesus, but this one has a name -- Son of honor.  In this case, the son of honor is banished by the crowd, mocked and insulted.  Perhaps this is foreshadowing of Jesus, the true son of Honor, being mocked by the crowd.  Furthermore, it is ironic that James and John, the sons of Zebedee, ask for power and get the cross.  This man calls out for mercy and gets resurrection.  "Afflict the comforted and comfort the afflicted"

εκπορευομενου ("go out", 46)  Jesus is heading out of town, but a call for mercy changes his plans.  When is the last time a call for mercy changed your plans?  Jesus seems always to find time for compassion.

ελεησον ("mercy", from ελεεω, 48)  A key feature of Martin Luther's journey was the search for mercy.  It certainly is what Christ has come to bring.  Is this what people hunger for today?  

κραζον ("cry", 48)  Also worth noting is that the man is crying (κραζον) out.  The verb is transliterated "crazied."  Also, the verb is in the imperfect tense, indicating this is an on-going action.  Mark is painting a vivid picture here of suffering and lament.

στας ("stand", 49)  For the first and only time in Mark's Gospel, Jesus stands still.  He takes a pause from the journey on the road to have compassion on this man.  The story pivots on Jesus' action here (you could even do a need chaistic structure within the story with this as the fulcrum).  It is worth remembering about this story and really the whole Reformation, that Jesus' love and compassion are at the center.

θαρσει ("take courage", 49)  This word can also mean "be audacious."  Christ is calling us to follow him, over and against the cries of the world.

εγειρε ("raise" or "resurrect", 49)  Jesus has been proclaiming his eventual resurrection.  Now the resurrection is happening -- the kingdom of God unfolding in our midst.  What makes it possible?  The voice of Jesus -- the word of God. 

αποβαλων (participle of απο-βαλλω, 50)  The man has to throw something away -- to take something off -- in order to follow Jesus.  What must we give up to follow Jesus?  There is a risk in following our Lord; a willingness to get it wrong!  This is something I am thinking about a lot as a middle aged man.  We get so comfortable and set in our ways, that we lose sight of the fact that Jesus calls us again and again to follow him, even when this means getting it wrong and taking risks.

ιματον ("garment", 50)  The word ιματον will come up again the rest of Mark's Gospel.  The people will again take off their cloaks/coats for Jesus in his triumphal entry/Palm procession (next chapter); then they will put a pretend garment on Jesus to mock him; and they will cast lots for his garment.  You could say that Blind Bartimeaus is the first one to celebrate Palm Sunday :-)

αναπηδησας ("jump up", 50)  The man jumps up.  Mark, again, is creating is a vivid scene full of motion.  What is fascinating to consider is that man who jumps up and is walking is still blind.  Faith may lead to sight, but sometimes we are called simply to move...Ie, part of the journey of faith may not have as much a sight as we would like.  I reflect on Luther's own journey...and the journey of myself and others...where sometimes we sense God calling us but we don't yet see the light!

σεσωκεν ("save", from σωζω 52)  This word refers to both "earthly" salvation as well as heavenly.  Explosive term.  It can meal heal, but also save.  But basic point here:  Salvation is not simply about the afterlife, but life in Christ, which is everlasting.

Mark 10:35-45

This passage is found in the Revised Common Lectionary Year B (Most recently Oct 17, 2021)

Summary:  Don't get too lost in the Greek in this week's passage. The point is that two key disciples are asking really silly questions.  It proves Jesus an opportunity to say to them directly what he has been suggesting to them all along:  While they do not need to be crucified, to be a follower of Jesus means following him to the cross, to the suffering of the world, to the surrender of our will and to the death of sinner.  I focus a fair amount on the word "ransom," hopefully opening a different way of thinking about this.

ποτηριον ("poterion" (pottery!), meaning "cup", 10:38)  There are three cups in Mark's Gospel!  Can you name them?  The first is when Jesus says the one giving a glass of cold water will not lose their reward (9:41).  The second is here.  The third is the communion cup.  The cup which Jesus refers to here is following Christ.  This seems to be a good sermon, something like:  The first cup of discipleship is doing small things for others; the second cup is living/giving of our whole life; the third is receiving communion with Christ, as he comes to forgive us.  As Luther says in the small catechism: All this he did that I may be his own.

βαπτίζομαι vs  βαπτισθηαι ("baptize", 10:38)  I want to point out a distinction in verb tenses here.  When Jesus refers to the baptism of the disciples, he uses the aorist tense, suggesting a one-time event.  When Jesus refers to his own baptism, he uses the present tense, suggesting an on-going and present event.  Jesus literally says, "which I am being baptized right now"; he is in the midst of his baptism as he begins his long road to the cross.  Our Baptism may be a one time event, but living out of our baptism is an on-going process.

κατακυριευουσιν ("literally over-lord", 10:42)  Just a little note for preachers personally rather than for a sermon.  This verb shows up rarely in the New Testament, but it does show up in 1 Peter 5:3, as an admonishment to pastors not to Lord over their power!

οι δοκουντες ("the ones who think", 10:42)  Jesus does not say the rulers actually rule.  He says the think or seem.  For those paying a bit more attention, this is the same word 'seem' (δοκεω) that was used to describe a group of chief early heretics:  the docetics, who said that Jesus only "seemed" to die.

δουλος ("servant" or "slave", 10:44) This word appears repeatedly in the New Testament as a model for Christian life and service.  As the Thayer Greek Lexicon reminds us, δουλος του χριστου (servants of Christ) are those whose service is used by Christ in extending and advancing his cause among [others]:  used of apostles, Rom. 1:1; Gal. 1:10; Phil. 1:1; 2 Tim. 2:24; Titus 1:1; James 1:1; 2 Pet. 1:1; of other preachers and teachers of the gospel, Col. 4:12; 2 Tim. 2:24; Jude 1:1; of the true worshipers of Christ.
Do we articulate, model and challenge our people enough to adopt a posture of servant-hood?

λυτρον ("redemption", 10:45).  This word is a loaded term.  It is often suggested that Jesus was the ransom whose death serves as the payment rendered for our sins, thus freeing us from this deserved punishment.  Both Exodus 21:30, 30:12 convey this sense of λυτρον.  I am not going to argue here against substitutionary atonement.   

However, the Old Testament also puts forward another sense of λυτρον that I think works just as well, if not better, in this case.  In Numbers 3, there is the (for most of us) relatively unknown story of the consecration of the Levites to the priesthood and how they are offered as a redemption (λυτρον).  A surprisingly helpful commentary summarized the logic:

"...when God slew the first born of man and beast among the Egyptians, he consecrated the first-born of Israel to himself as a memorial of the deliverance.  First-born animals were to be sacrificed to the Lord, but first-born sons were to be redeemed by the substitution of a payment of money.  Now the Levites are taken by the Lord as the redemption of all the first-born males in Israel, and their very office becomes a perpetual sign of Israel's deliverance.  The ministry of the Levites proclaimed to Israel the fact that all belong to the Lord, because he has delivered them.  (75, Mays; 1963 Layman's Bible Commentary.")

In short, in the consecration of the Levites, God turns the sacrificial system on its head.  God does not want sacrifices of first-born humans (and never did), rather, God wants the Levites to take the place of the first-born, not for death, but for service to God. 
I am still fleshing this out, but I think you can make the argument that "ransom" can be utilized in a way where Jesus frees us to serve God without needing God to be angry with Jesus.

Perhaps it is something like this:  Jesus is put forward as a ransom, but not simply for death, but for service to God.  What God wants - in the ransom sense - is not the death of Jesus, but the life, the service (which in his case, will include death).  As we are baptized into Jesus' death and drink his cup, we too are put forward, not as a substitute punishment, but as something precious to God, namely, servants of God, becoming the new priesthood, in fact, a very proclamation that the Lord has delivered us.  

Mark 10:17-31

This passage is found in the Narrative Lectionary Year 2
This passage is found in the Revised Common Lectionary Year B after Pentecost (Most recently October 10, 2021)

Summary:  "Clouded up" -- That is literally the words used to describe the rich young man's reaction to Jesus.  Jesus loves the man, but the man's love of his possessions obscure his vision so greatly, he cannot even embrace the love of God!  We may not be able to buy our way into heaven but today's passage suggests we can buy our way out of heaven!

Some words worth considering:

ζωην αιωνουν ("life eternal"; zoo of the eons, literally; 10.17 and 30):  It is interesting that eternal life enters into Mark's Gospel by way of a non-disciple (and practicing Jew).  Obviously this appears in John's Gospel numerous times, but makes a cameo or two in the other Gospels as well.  Perhaps one of the great misnomers of Christian thinking is that eternal life only begins after our physical death.  The love and fellowship of Jesus was available here, on earth, for the man (see not below).

κληρονoησω ("inherit"; 10:17):  The man may not understand that eternal life is a gift, but he does understand one thing: it is going to take a death to bring about life -- you only get the inheritance when someone dies!

αποστερεω ("defraud"; 10:19)  The NET Bible suggests Jesus inserts this because of the OT's injunctions about this, for example, Deut 24:14.  I would maintain that the word defraud is not accidental, but a great insight into the text. Jesus adds this commandment because he knows the rich young man is guilty of it -- the 11th commandment!  As my internship pastor spoke about this passage -- what is the commandment that finally trips you or me up??  I don't murder...but what finally brings me to my knees in confession?

αγαπαω ("love"; 10.21)  This word means real, genuine, nearly, if not truly, divine love.  This man is the first one whom Jesus loves in the whole Gospel of Mark!  How sad then that the man cannot love Jesus back nor follow him!

κτημα ("possessions"; 10:22)  Our American context is very different than ancient Greece, where a very small number owned most things.  Yes, yes, the rich grow richer, but the average American still has enough possessions and toys at their disposal to last them for years.  We can make this passage about demonizing the truly wealthy, or realize the nature of our own possessions that cloud our own vision.  Side note:  The NET Bible

στυγναζω ("sad" or "cloud up"; 10.23):  The word for "sad" here is a less common Greek word, but it means gloomy, or clouded over, like the sky.  The man's love of possessions cloud up his vision.

τεκνα ("children", 10.24). Right after Jesus has told them they must accept the kingdom as a child, he calls them children.  Perhaps a sign of love?  Perhaps a call to humility?  I think it is fair to say that, at least within Mark's Gospel, the driving point is that the only way into the Kingdom is to realize we cannot get there out of our own power, as a child!

Jesus can both εμβλεπω (in-look)  (vs. 21, 27) and περιβλεπω (around-look) (vs. 23).  In short, Jesus has insight (literally) and around sight (literally).  Jesus can both look into people but also take a step back and look at the situation.  A rare skill.

καμηλον (vs 25)  The word "camel" here has been subject to all sorts of translation attempts to soften the meaning.  Some scribes changed the word to "rope"! (similarly spelled in Greek); others have said this sequence refers to a gate in Jerusalem.  No!  Jesus is trying to say that a) our wealth blocks us from God and b) we ain't getting into heaven our own merit.  Jesus is driving us to ask "How is this possible!"

Some grammar tid-bits worth considering:

Subjunctive mood:
The subjunctive mood, which Greek uses to indicate various hypothetical situations, is difficult to translate. In 10.17 we find the filled-with-subjunctive phrase "What must I do to inherit eternal life?"  The Greek does not use the word "must" but simply uses the subjunctive mood. Luther's German translation, "What should I do" is probably a better understanding of what is meant here.

Imperfect tense:
The imperfect tense suggests repeated action.  In 10.17 The rich young man does not "ask" but in fact "asks," repeatedly -- the imperfect tense is used.  He really wants to know!

Future as perfect tense?
In 10.30, Jesus talks about the age "that is coming."  It is not "the age that came" or the "age that will come" or even "the age to come" but "the age that is coming."  Greek, like English, can use the present to suggest an indeterminate future.  "Coming" can mean "on the way" or "coming soon."  There is an ambiguity.  So the question is, does the eternal life age arrive after we die or while we live?  It seems that Jesus is referring to a pre-natural death event...but perhaps one that requires our spiritual death and resurrection.

It is also worth noting that Jesus says in that the present age the will receive things.  Again, all of the Gospels indicate that things will be made new/reversed/restored in their fullness in the age to come, but Jesus promises that the Kingdom breaks into this age as well.

Mark 10:2-16

This passage occurs in the Revised Common Lectionary, Year B (Most recently Oct 3, 2021).

Summary:  This is a very difficult passage, causing shame for many and perhaps even smugness for some.  Many commentaries have been written about it.  I'd like to focus on a few Greek words, especially some "απο" words, that might provide a framework for considering divorce and preaching about it.  Again, very tough because everyone brings so much personal experience and heartache on this topic.
 
Side comment:  Another helping tool for looking at these passages is to compare the words of Jesus in Matthew 19 and Luke 16 (if not 1 Cor 7).

πειραζοντες ("test or tempt", from πειραζω, 10:2)  We see this come up often in the Gospels, where the Pharisees (or some other group) are trying to test Jesus.  This case is a bit different.  John the Baptist was imprisoned because he spoke out against the marriage practices of Herod.  The Pharisees questions are intended to have Jesus imprisoned, if not killed.  Our society has great culture wars going on now about marriage; perhaps each one of us will face persecution for our views.  Lastly, if we wonder why Jesus is so harsh in his words, it is because the Pharisees are inviting him to his death.

αποστατιον ("divorce", 10:4)  This word "explodes" off the page if you look at it in the Bible or in the Greek language.  First, in Greek, this word meant leave one's station ("απο" means away; just read the letters in the word: a-p-o-s-t-a-t-i-o-n!).  It meant a military defection from your captain, the one ahead of you in rank.  Moses gave permission to write a certificate of defection!!  What if we started calling divorce defection??  Ouch.

Jesus actually changes the law here.  If you look up the word, you are taken to Deuteronomy 24:1, where a man is given permission to kick out his wife if she doesn't please him.  Jesus today is calling men to a greater level of faithfulness than previous generations ever did; men cannot simply leave their wives because they don't please them!  Jesus also even admits the reality that women might leave their husbands on their own accord, something unthinkable.  In this way, Jesus alters the law (a radical concept), even enfranchising women, but finally asks for greater commitment.  (Note however, that even though the Bible's teaching divorce shifts over time, the teaching on marriage remains the same).

απολυω ("free"; 10:4)  This word can mean "release" or even finally "divorce" but it is worth looking simply at what the word means:  to set free.  As a pastor, I have seen this, where divorce is a freeing of someone from an abusive and unfaithful relationship plagued by addiction and anger. 

So here is the million dollar question:  When is the divorce "αποστατιον", namely, a defection?  And when is it a απολυω, a freeing?

σκηλροκαρδια ("hardness of hearts"; 10:5)  The word here contains the root "σκηλρος" which means hardness -- an awful disease is "multiple sclerosis", the hardening of certain body parts until finally the person cannot move.  In a downward spiraling relationship, there is a hardening of the heart, until finally the person cannot love.  As Christians, we believe that God creates new hearts (Psalm 51); however, Jesus admits (see also Matt 19) that certain conditions, like adultery, create such a hard heart, that the two are permitted not to be yolked any more.  I would add abuse and addiction, both forms of adultery, you could argue, to this list of permissible divorces.

αρχη ("beginning"; 10:6)  Jesus affirms that marriage is a long-long, committed relationship between a man and a woman, grounded in creation and the particular creation accounts we have in the Bible.  This means that marriage has a few purposes:  to offer companionship, to create new families and bring a couple into full intimacy, even union.  I think one could further argue that marriage is a tool of God's sanctification in us, in that we discover our sinfulness very clearly, need forgiveness and become of great use to God through the love given to us by our spouse.  Jesus returns the focus to God's goodness and intentions for marriage.

My haunch:  The Christian church needs to spend a great deal of time and teaching on what marriage truly is and what it is for.

PS  κατευλογεω means to bless -- literally a form of "good speaking."  What is interesting is that Jesus' blessing, like just about every biblical blessing, includes a laying on of hands.  To bless someone is not an abstraction, but a tangible entity.  When we bless a union, we do not simply offer words, but we should also lay on hands!

Mark 9:38-50 (focus on Hell)

This passage is found in the Revised Common Lectionary Year B (Most recently: Sept 27, 2015) 

Summary:  Jesus warns his followers about "gheenna," often translated Hell.  This week we will look at the three words for Hell in the Bible.  The terms and their interpretation reflect various schools of thought over time.  No matter how you slice it, there is death and judgment.  I have rarely encountered a topic where I have had as much trouble wrapping my hands around it.  This blog summary does not achieve "Summa", but rather gives one a general map of the territory.

Christians translate three Greek words as "Hell."

αδης ("hades")  The first word for Hell is hades (Hebrew: Sheol).  Interestingly, only the King James translates this word as Hell; most leave it as Sheol or Hades.  It normally refers to the house of souls after death, rather than a place of judgment.  Let's be clear, it is not a place you or I want to be, but it is not the home of Satan with fiery demons.

Basically, there are two helpful ways to understand Hades/Sheol.  The first is that is a warehouse of souls (a la purgatory).  So for example:

Psalm 138:8:  If I ascend to heaven, you are there; if I make my bed in Sheol, you are there.
Ecclesiastes 9:10 Whatever your hand finds to do, do with your might; for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.

The problem with this understanding is that you get a universal soul sleep, without judgment or resurrection. 

The other way to understand Hades/Sheol is simply as "the grave." So for example:
Genesis 37:35 "All his sons and all his daughters sought to comfort Jacob; but he refused to be comforted, and said, "No, I shall go down to Sheol to my son, mourning." Thus his father bewailed him."
Jonah 2:2 "I called to the LORD out of my distress, and he answered me; out of the belly of Sheol I cried, and you heard my voice."

In this sense, Hades/Sheol may have nothing to do with souls, simply the place where the body exists after death.  The theologian is then free to discuss the judgement and resurrection of souls.  This solution creates another dilemma though, in that you have separated bodies and souls, something rather foreign to the Hebrew mind. 

So, Hades in the OT remains problematic!  It is clear that the Old Testament ideas about the afterlife changed over time.  There never emerged in the Old Testament, however, the idea that Hades/Sheol was a place solely of fiery judgment, the location of sinners after death.  Everyone went to Sheol.  It wasn't until much later (Isaiah 25-27) that you get the idea that God will defeat death and raise the righteous up to life.

The New Testament turns Hades into a darker place, with a bit more judgment associated with it.  For example: 
Luke 16:23: "In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side.
In Matthew, Jesus even declares the gates of Hades to be the enemy of the church! (16:18)
Finally, in Revelation, Hades will be consumed, and it will give over the dead for judgment.

To summarize:  Hades refers to the place the dead go to await judgment.  Besides one brief mention in Luke, it is not a place of judgment, much less fiery judgment.  It is not seen as the home of devils and demons.  The Bible leaves open the idea that Hades/Sheol might be a two tiered place, of pain but also bliss, awaiting resurrection; the Bible also leaves open the idea that Hades/Sheol might be understood literally and metaphorically as the grave, without much connotation of the soul's current or final destiny.  Either one presents a systematic theological challenge.

γεεννα  ("gheenna").  Unlike Hades, gheenna refers to a specific place, in fact, it is a place where a lot of bad stuff happened in Israel's history.
Wikipedia:
"Gehenna (Greek γέεννα) derives from a place outside ancient Jerusalem known in the Hebrew Bible as the Valley of the Son of Hinnom; one of the two principal valleys surrounding the Old City.  In the Hebrew Bible, the site was initially where apostate Israelites and followers of various Ba'als and Caananite gods, including Moloch, sacrificed their children by fire (2 Chr. 28:3, 33:6; Jer. 7:31, 19:2-6)."
In depth look at citations of gheenna in the Bible, you can read here:
http://timmhallman.blogspot.com/2011/05/notes-on-hell-valley-of-son-of-hinnom.html

So, gheenna does refer to a hell-like place of judgment.  It may have even been a burning trash heap! 
An important take away about the OT citations of hell:  It was not the place of individual judgment, but of national judgement.

The New Testament continues this idea of judgment, but makes it a place for individual judgment as well.  This includes the passages for this week (Mark 9:44-50) but also:

Luke 12:5 But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell. Yes, I tell you, fear him.

Matthew 23:33 You snakes, you brood of vipers! How can you escape being sentenced to hell?

While Revelation does not use the word gheenna, after Hades has been consumed, there is still a lake of fire to consume those not in the book of life, including the devil.   Even John speaks of fire consuming the branches that bear no fruit!  I think it is fair to say that association of fire and judgment is Biblical.  However, a place where people roast alive slowly under the tridents of demons does not fully comport with the Biblical evidence.

To summarize:  The Bible includes real judgment here, including the idea that fires of judgment occur.  Yet, this is not the place where the devil and demons live.  (If anything, it is where demons go to die, not to live!)  Gheenna describes a tomb in the midst of eternal fires.  Lastly, this place of judgment becomes more personal in the NT than in the OT.

κατώτατα ("lowest places")  This word does not appear directly in the NT, but does so in our Creed (based on Ephesians 4:9, which uses a form of this word).  It does, however, occur in the OT:

Psalm 139:15 My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth.

Psalm 86:13  For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol.
Lamentations 3:56  I called on your name, O LORD, from the depths of the pit;

So, what is better?  Descended to the dead or to hell?  First Peter references (1 Peter 4:6 and 1 Peter 3:16-20) suggest "dead," or place of the dead.  I prefer hell because the word in the creed means "lowest of low."  By using "hell" we capture the emotional suffering of Christ Jesus, in that he had been emotionally to hell, namely, feeling abandoned by God.

All in all, a complicated topic.  The "hell" of popular imagination is not based on one image or word from the Bible, but a compilation, an imaginative blending of these various Scriptural passages.  The Bible does not speak of a fiery pit with devils tormenting individuals.  However, the Bible speaks of final judgment, including destruction by fire.

Mark 9:38-50

This passage occurs in the Revised Common Lectionary (RCL), year B (Mark/John), most recently September 26, 2021.  I have another post looking at this passage, focusing on hell.

Summary:  This passage does seem like two different smaller passages, but perhaps they are linked in that they both deal with how interact with other people's faith.  In a day of partisan and even tribal politics if not religion, this passage can serve a powerful reminder of the need to be generous to other people's faith.  If someone else is serving other people; if someone else is following Jesus, then they are on our team!

Key words
τινα ("someone", 9:38)  The translations generally say "someone" or "a man" was trying to cast out demons. However, the Greek is a bit more vague. It simply is "tina" which can mean, someone, something, any, certain, a -- generally an indefinite marker.  In other words, the disciples have dehumanized their opponents!  The disciples did not stop to get the person's name or know his story!

εκωλυομεν (imperfect form of κωλυω, meaning "prevent", 9:38; 9:39)  The tense of this verb is imperfect, indicating on-going action:  "we continued to stop" or "we kept preventing." (The verb ηκολουθει "follow" is also in the imperfect tense).  The disciples are really putting effort into stopping this man.

[[Greek grammar: One thing worth noting is that the participle for cast out is in the present tense. In translation though, its tense is governed by the finite verb, in this case "we saw" which is in the aorist. So the action of the casting out is present relative to the action of seeing.]]

μη κωλυετε ("no longer hinder", 9:39) Another lesson on Greek imperatives; the "μη" + present imperative construction suggests that the person was doing this action already (as in "do not be afraid" implies that the person was already afraid]. To translate then, "No longer hinder..."

υμιν ("us", 9:38)  The pronoun is worth noting here: "υμιν" -- "not following us"!  It is not about following Jesus, but about following the disciples.  This can be a big trap for churches and denominations, worrying more about following us than about following Jesus!  We are called not to hinder the faith of others and there are times when other people can believe things that are false or incredibly unhelpful.  However, we must always ask ourselves -- not whether they have the doctrine all right -- but if they are following Jesus.

κακαλογεω ("renounced", 9:39) The word for "speak against" is a great one: κακαλογεω, from κακα (bad) and λεγω (speak).  The word is more akin to blaspheme/renounce than simply slander.  I wonder how much time we spend as Christians κακαλογεω-ing each other!

εχετε εν εαυτοις αλα, και ειρηνευετε εν αλλήλοις (9:50):  Have salt in yourself and have peace among yourselves.  There is a bit of a parallel structure here:  εν εαυτοις and εν αλλήλοις; in yourself; in each other.  The second time the word εν is used it almost has to be translated as "among."  This doesn't change the meaning, I just wanted to show you how pithy Jesus made this ;-)  But here is the deal, salt by itself is fairly useless, in fact, it is caustic.  When it is used in proper doses with other things, it can be incredibly useful and flavorful.  Don't be a big salt block by yourself :-)  Share the love!

Some other little tid bits that one day I may work into a more coherent post:

9:43 The word for life (Zooeh = zwh) has an article before it: "The life."  Interestingly Jesus here equates "the life" with "the kingdom of God."

9:39 Here we have a little play on words. The word for "deed of power/wonder" is "dynamis." The word for "able" is "dynamai" -- same root. If you do power in Jesus name, you do not have the power to speak evily of him.

9:41 The Greek text as "give a cup of water in name." What is missing? Jesus! It should read "name of Jesus" or "name of mine," which a good number of manuscripts have, including the classic case where editors were scribbling out each other's work. I think it is implied though!

9:41 Here we have the word from early in the call to discipleship: "Lose your life" (apollu-mi).

9:42 Both 9:41 and 9:42 describe to conditional events, namely, what happens to non-believers (or believers) based on their interaction with believers. Both cases are the "hos an" + subjunctive construction.

9:47 There are some fun words in here in these verses (skandaliz-oo; apokopt-oo) worth noting in this one is that Jesus returns to the exorcism and tells them that they should "cast out" (exball-oo) their own eyes...

Mark 9:30-37

This passage is found in the Revised Common Lectionary Year B (Most recently: Sept 19, 2021) 
 
Summary:  "Serving others" sounds like an exciting idea in high school - volunteering is hip these days.  But serving others is actually quite difficult.  Jesus even ups the ante by commanding that we should be servant to all!  Here is what I find beautiful and hopeful in this passage:  Jesus follows this command to serve everyone by touching one particular person.  A reminder that service to world means service to individuals, often the very individuals the world forgets.

Key Words:
διακονος:  ("servant", 9:35)  The meaning of this word has come under great fire in the last generation.  Some background:  In post-Vatican II Catholicism and post-Holocaust Protestantism, there reemerged a strong desire and need for the church to serve the needy. (Not that this had ever gone away totally!)  This lead to surge in the interest of what it meant to "serve" under various forms, offices and theology related to "διακονος."  διακονος came into English as "deacon"; this office, often started or renewed in Western churches, came to embody the need for the church to serve the poor, especially those outside of its walls.  Often this idea of serving others became discussed and conceived of as a ministry born of the Word, perhaps sustained by the Word, but not tied to proclamation of the Word.  A generation or two later, some, including the previous Pope, have become concerned that we have replaced the ministry of the Word with charity.  If you research "Collins diakonia" you can read all about it.  Within the Lutheran context a rather pointed and academic article is here: http://www.ctsfw.net/media/pdfs/donfriedministry.pdf

The word διακονος does have a variety of meanings, from "waiter" as in someone who waits on tables, but also someone who acts as an agent on behalf of someone.  In Mark's Gospel the word describes angels and women who attend to Jesus.  In this way, Mark's usage attests to the idea of service to the needy, but the service always involves Jesus.

Without being overly argumentative, you can assert this: διακονος did not simply mean service to the poor but also service on behalf of Christ.  This week's passage shows a beautiful example of what διακονος entails:  bringing the least in society to the arms of Jesus.  I think this is a challenge for any congregation and ministry -- how do we serve the needy, not just as a service agency, but in a way that leads them to Christ's embrace?

παιδιον ("child", 9:36, 37)  The word here can mean "kid" but can also mean "child" (as in my kid) or "slave."  In our culture, we have seen this passage almost exclusively in light of the idea of "my child," a precious offspring of someone.  However, the social context of youth ought not to be lost -- children did not have great social status and were not the focus of parental energy.  In this sense, Jesus is acting toward the "least", namely, the people without voice, vote, income or status.

εναγκαλισμενος ("hug", 9:36 and 10:16)  This word is only used twice in the whole New Testament, both times in Mark!, when Jesus takes children into his arm.  This is also a reminder of what it means to welcome someone in the name of Christ, to bring them close enough that you can see their beauty, but also their warts, stinky breath and dirty fingernails.

Less important, but interesting

ηγνοουν ("be unaware", from αγνοεω, 9:31)  This word is literally: agnoeoo, which comes into English as "agnostic."  The disciples were agnostic toward the Word.  A reminder that Jesus words about death and resurrection have always been puzzling.

Grammar:  "αν"
This word is nearly impossible to translate.  It sort of means "if" but not really.  It is best just to learn all the ways in which it is used (ie, consult a grammar aid when you come to it).  In verse 37, it is used with ος, which always gets translated "Whoever."  This might not make sense, but this combination is a bit like:  "Who, who?,..." to make a "whoever."