Matthew 16:21-28

This passage occurs in the RCL, year A (most recently Sept 3, 2023).
 
Summary:  Whatever one does, we shouldn't water down this passage.  It is harsh.  As I reflect on it this year, I am really struck by the tenses of the verbs, that "deny" and "pick up" are aorist or one-time events, yet follow is a present, or on-going event.  This suggests to me, with a Lutheran understanding of Baptism and vocation, of a life-long cross that we inherit in our Baptisms, the cross of service to our neighbor.  We are always following Jesus, discovering what this cross entails.  It looks different, but it is always the same -- care of our neighbor.   Lastly, I think the good news for me is actually found in the next story, the transfiguration.  We get overwhelmed by the cross but then Jesus opens our eyes to his glory -- and we can carry on.

Some words I'm chewing on:

διεκνυειν (-υμι, "show", 16:21)  Although it is translated as 'explain' it has a more visual sense.  See the following examples.

• "Lord, show us the Father and that will be enough for us" (John 14:8, Phillip to Jesus)
• "...show yourself to the priest" (Luke 5:14, Jesus to a Leper)
• "He will show you a large upper room, furnished and ready..." (Mark 14:15, Jesus to disciples)
• "The devil ...showed him all the kingdoms of the world and their splendor..." (Matthew 4:8)
  

This makes me wonder -- how was Jesus communicating the necessity of the cross?  Is the rebuke of Peter part of the lesson?

ιλεως ("merciful", 16:22)  This is a fascinating word here.  Perhaps you recognize "eleison" as its sibling?  Anyway, Peter is saying, something akin to "Forgive you, Lord" or "God be merciful."  He is not saying, "Never!"  He is saying that Jesus' prediction is antithetical to God's purposes.

οπισω ("behind", 16:23,24)  This word appears twice:  'Get behind me Satan' and then 'if you want to come behind me'.  The second time its often translated as follow, yet its the same word.  Either we are left behind or we get behind him.

απαρνησασθω ("deny", 16:24) and αρατω ("pick up", 16:24)  What I have always struggled with here is that these verbs are in the aorist tense, which suggests a one-time event.  Does this mean we should move toward a decision/one-time event understanding of faith?  Keep reading...

ακουλουθειτω ("follow", 16:24) this is in the present tense.  We are to pick up the cross one time, but then continue to follow Jesus are whole lives?  Rather than understand this to mean that we make a one-time decision to follow Jesus, I argue we need to re-think what Jesus means by cross here.  When I think of picking up my cross, I think of my baptism.  The cross given to me in a my baptism confers on me the life orientation of living a disciple.  In my life, this same cross -- living as a disciple -- unfolds in different ways, always through service to the neighbor.   It is always the same cross-  dying to myself and to the world, but it looks different -- patiently bearing the criticism of others, apologizing to my colleagues when I am wrong, listening to my neighbor whine, potty training my daughter and so forth.  In life, we don't get one particular cross, one challenge to bear, but the whole weight of our neighbor's needs is ever upon us.

To put it another way, the cross of life should weigh upon us so heavy that we call out to Jesus for mercy and forgiveness.  And he then can carry the cross for us.

Later note:  I realize that in writing this blog post years ago I was trying to preserve this Lutheran teaching on the Holy Spirit and Baptism:  That we do not make the decision for Christ and that life is a daily process of dying and rising.  I still confess this.  I think you can get there from this Bible passage, especially when one looks at the whole "character arc" of Peter.  In preaching this passage now (2023), I would likely make less a big deal of the verb tenses and lean into the action itself - deny.  How are you, or I or anyone denying themselves in a culture that preaches, teaches and lives self-fulfillment.  How are you, I or anyone actually denying our quest to craft our own identity in all sorts of things rather than the cross?  I would avoid domesticating the law here with theology...

σταυρον ("cross" 16:24)  Just a quick reminder that before we get to sentimental about cross, this was an ancient capital punishment device.  We need to make the cross abstract to make sense of it (ie, we don't need to nail wood planks and walk around with them); but we if make it too abstract we lose the challenge of it.

ψυχη(ν) ("soul", 16:25)  This word is very tricky to translate.  The NET Bible offers a good reflection:

The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.  NET Bible: Matthew

πραξιν (-ς, "actions", 16:27)  While Jesus may call us to set out mind of things of God and not "of people" (vs. 23), we are evaluated on our "praxis."  Praxis means "business" or "actions", what we actually do.  The godly life then, does not consist of other worldly activities, but activities in this world that somehow involve God.  What might that mean for you?  For your congregation?

Romans 12:9-21

This passage occurs in the Narrative Lectionary, Year A, most recently September 3, 2023.

Summary:  When I did a Bible study on this portion of Romans with my folks, they were less interested in the Greek and more interested in the challenging ethics of loving your neighbor.  The Greek adds color but doesn't challenge the cruciform ethics that are laid out here.

Key Words/Concepts:

η αγαπη ανυποκριτος:  "Love is sincere" (Vs 12:9)  Paul does not include a verb here, simply "The love sincere."  Since the whole section is exhortation, it seems permissible to translate it "Let love be sincere."  But Paul is also stating something:  THE Love is without hypocrisy.

ανυποκριτος ("sincere", 12:9)  This word literally means no-hypocrisy.  A hypocrite in Greek was an actor wearing a mask on stage.  Love should not wear a mask!

Side note:  The word hypocrite has a fascinating meaning in Greek.  Hypo means under.  The Greek actors wore masks; they were "under" the mask.  But why the word "crite"?  This is really curious.  This word (from κρισις) means "judgment."  The actors were giving their judgement; their interpretation as they acted.  They were the under-mask-interpreters! 

κολλωμενοι (passive participle of κολλαομαι, meaning "cling", 12:9)  The verb here for "cling" is in the passive, literally "be clung." Although BDAG suggests this is a passive verb that can be translated in the active, perhaps we once again have a case where Paul threads the needle of agency between us and God.  

Also fascinating to think about another Pauline use of this word:  The one who unites (κολλωμενος) himself with a prostitute...(1 Cor 6:16)  Paul really is calling us to cling to the good!

Paul uses three words related to φιλος, which means love (typically in a friendly way)

φιλαδελφια (philadelphia, 12:10)  This word means sibling love, sometimes called "brotherly love"; although given that its feminine, one could argue it is sisterly love just as much!

φιλαστοργοι (philastorgos, 12:10)  The fourth Greek word for love, στοργη, is rare in Scripture.  It means family love, typically of parents and child.  It is fascinating then to compound it with φιλος.  Love your friends in a family way!

φιλαξενια (philaxenia, 12:13) Sometimes translated hospitality, it means something greater than this:  love of strangers or even love of foreigners.  I think most churches do hospitality well, which typically means welcoming like people.  But loving the stranger, this is tougher.  It is interesting that Paul combines this with striving (διωκω), acknowledging, it seems, that this is hard and much be sought after.

προηγουμενοι (particle form of προηγεομαι, "out do", 12:10)  The NRSV renders this verb as "Out do one another (in showing honor)."  The verb has a strong connotation of leadership and thus could also have the sense of "take leadership in showing honor."  This might be helpful words at a wedding, reminding a couple to take the lead in showing honor!

ζεοντες (participle of ζεω, meaning "zeal")   This word Paul uses for "zeal" or "fervor" literally means to boil over. (Same verb as in Job says his heart is like new-wine skins, ready to burst)

Matthew 15:21-28

This passage occurs in the Revised Common Lectionary, Year A, most recently in August 2023.

Note:  My post for this passage grows out of a session of Summer Greek I helped teach at United Lutheran Seminary on August 18, 2017.  So exciting to help future pastors see how Greek can impact their preaching.  I definitely learned a great deal from them.  This post also reflects the events that happened in August 2017, when there was a violent White Supremacy rally in Charlottesville, VA.  Unfortunately, Donald Trump's words following this event threw gasoline on the oldest fire in America: racism.

Summary:  Most times I would preach on the woman's faith and the dynamics of prayer. I would wrestle with Jesus reluctance to be a God of mercy and justice for her; was Jesus sense of mission changed by this and other interactions?  I really don't think so, but wow, this is a tough passage!

This year though, based on events in our nation, my attention is drawn to the disciples and their unwillingness to speak on behalf of the needy.  I see their hardness of heart as the primary objective of Jesus' healing.  Ultimately, in order for the church to be a place big enough for Jews and Gentiles, the Jewish followers of Jesus are going to have to accept Gentiles.  As the book of Acts and Paul's letter to the Galatians shows, this is a long road.  In short, I see this story beginning with #ShePerisisted and ultimately turning into #JesusPersisted because he is willing to walk a long, long path with his disciples to open their eyes to God's mercy.  To draw it back to today's context, I see a lot of people really hesitant to listen to the cries of the voiceless.  This is our call and struggle as a church, to move from #ShePersisted to #WePersisted in that as a church we begin/continue to speak for those who are voiceless.  We can do this because #JesusPersisted for you and for us, forgiving our hardness of heart and opening our heart to the depth of God's love.

Key Words:
Related to Jesus
εξελθεν (from εξερχομαι, meaning "go out", 15:21)  and ανεχωρησεν (from αναχωρεω, meaning "withdraw" or "depart", 15:21):  By using both of these verbs in one sentence, Matthew really draws out that Jesus wants to get away.  Perhaps this reflects Jesus' own need for Sabbath; Since John's beheading, he has continually had a desire for a break.  I think many people these days are overwhelmed by world (and not just personal) events and want to get away and take a breather!

λογον (meaning "word", 15:23)  It is quite remarkable that the word incarnate does not have a word for this woman!

απεσταλην (perfect form of αποστελλω, meaning "send", 15:24)  Given the importance of this verb in the New Testament (and in Christian theology) it is an incredibly powerful statement.  As it is presented here it sounds cruel rather than compassionate.

ιαθη (from ιαομαι, meaning "heal", 15:28)  It is interesting that Matthew uses this particular word here for "heal"; only two people are "healed" (as indicated by ιαθη) in Matthew's Gospel.  The other one is the Roman Centurian's youth (see 8.8, 8:13), another pagan youth whose parent/guardian must plead on their behalf.  I am not sure if I would want to analyze what kind of healing then is associated with ιαθη as opposed to other verbs, but I find it interesting that Matthew links these two stories.  Also interested is that the only other citation in Matthew's Gospel of this verb is a link to an Isaiah 6 passage where God basically declares that God will not ιαθη Israel...

While such a discourse is likely beyond a sermon, this passage is all about healing -- who is really healed?  The girl of course, but what about her mother?  (seems safe to say yes).  What about the disciples?  There is a rift between these two groups that needs to be healed and this is ultimately the work of Christ.

Related to the woman
καναναια ("Canaanite", 15:22)  This is the only time in the New Testament we see this word, although it is very common in the Old Testament.  It is worth noting that Mark describes her as a more generic pagan, but Matthew opens up the door to an ancient blood fued by using the word Canaanite.

εκραζεν ("cry out", 15:22,23)  The word for cry out comes into Enlgish as "crazy."  She literally went crazy!  What is most significant here is that the verb is in the imperfect tense, which describes on-going action.  #ShePersisted.  She kept and kept crying out.

ελεησον με κυριε  (15:22)  Her cry here is just about the perfect liturgical cry: Kyrie Elision.  Just as we so often begin worship and later with multiple chants of this, she begins her worship (the passage indicates, yes, she did worship) with multiple chants of this.

κυριος ("Lord", 15:22,25,27)  It is fascinating to see the way in which "Lord" shows up in this passage.  She calls on Jesus as Lord.  In the Septuagint, the translators would translate YHWH as Kurios.  So, here is she picking up on the ultimately proper Jewish prayer, giving her bold confession of faith, calling Jesus both God and son of David?  Or is she simply using the word in Greek to mean "master."  In short, should we translate this as "lord" (generic term of respect) or "LORD" (translation of ancient name of God).  This starts to get at the nature of her faith -- does she really know this is God?  Does she have a bedrock faith in a God of justice and mercy?  Or is she really grasping at straws?  Can we ever tell with faith in crisis?

Note:  I do not know what to make of the plural use of this noun in verse 27.  Perhaps one could maintain that it adds to the confusion about her intentions.

Related to the disciples
ηρωτουν (from ερωταω, meaning "ask", 15:23)  This verb is also in the imperfect.  The disciples keep asking Jesus.

απολυσον (from απολυω meaning "send away", 15:23)  This harkens back to the feeding of the 5,000, when the disciples ask to send away the multitude!

Matthew 10:40-42

This passage occurs as a RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently June 2023. 

Summary:  We are familiar with the Great Commission of Matthew:  Go therefore...  This week we hear the Least Commission:  We are sent to do small things to the least of these.

Key Words
αποστειλαντα ("send" aorist participle of αποστελλω 10:40)  Perhaps you might be familiar with the phrase or concept:  "The sending of the Trinity."  This idea develops out of verses like this one:  The Father sends the Son; who sends the Spirit; who, along with Jesus, sends the disciples.  This motif is most recognizable in John (John 3:16 for Father sending son; John 14:26 and 15:26 for the sending of the Spirit; John 20:21 for Jesus sending the disciples.).  Luke also has Jesus indicating that he was sent:  "Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me" (10:16)
a)  Trinitarian thinking is deeper in Matthew (and the other Gospels) than we often give credit. 
b)  The idea within the Trinity is a procession of sending is not simply a later construct.
c)  Even in Matthew's Gospel Jesus equates action done to him as action done to God. 

This ties also back to Matthew 10:5 and the sending of the disciples by Jesus.
δεχομενος ("welcome" present participle of δεχομαι; 10:40).  This word can also mean accept (See Matt 18:5).  Instead of accepting Jesus, you need to accept your pastor, who stands in line of the apostles :-)

μισθος ("wages" or "reward" 10:41,42)  I am not sure what to make of it, but Matthew uses this word way more than the other Gospels.  Perhaps Matthew aims at the working class, who would be well aware of the reality of wages and rewards?  For the most part Matthew is telling others that they already have their reward or that they will not get theirs!  In this case though, Matthew quotes Jesus offering a promise:  If you welcome a prophet, you get your reward; if you give a small cup of water, you also gain your reward.  The question remains, what is the reward?

προφητης ("prophet" 10:41)  Worth noting:  For Matthew, the notion of prophecy is very important; the word appears 34 times.  By comparison, in Mark the word only appears 5 times!  Luke 28; John 14.  (While OT connections are important for Matthew, Luke doesn't leave them out)

μικρων ("least of these" from μικρος 10:42).  This phrase is often understood to mean "children."  This is because in Matthew 18 Jesus explicitly connects the phrase little ones with the word for children.  Also, Jesus says, "Who welcomes children, welcomes me" in all three synoptics.  So, it is probably a fair translation to say, "children" here.  However, I think that Matthew 25 and "Do unto the least of these" are helpful to keep in mind as we examine this passage.  Jesus is always concerned about the least in society, of which children are an example.  I'd rather leave the translation as the "least of these" instead of "children" to leave open this ambiguity.  As a side note, some manuscripts use the word "least" that is found in Matthew 25 (ελαχιστος).

Grammar Review:  ου μη
In Greek the strongest denial of a possibility is ου μη.  It probably best means "It ain't never ever gonna happen."  Whenever you see this, you can know the speaker is completely and totally sure about something.  In this case, we will never lose our reward when we give a cup of cold water to the least of these.

Romans 6:12-23

This passage occurs in the Revised Common Lectionary, Year A.  It appeared most recently in June 2023.

Summary:  Paul reminds everyone that the freedom we have in Christ is not to pursue our own pleasure, but to serve him.  A preaching thought in 2023.  Paul gets "preachy" here about how the wages of sin are death.  My sense is that when we preach this prescriptively, it fails on deaf ears.  Worse, we likely know people who have been beaten up, if not abused, for their perceived sinfulness.  Yet, when we speak to someone who has wallowed in their sin, it becomes a very different matter.  They know their actions led to death.  

To summarize:  I have met people abused by others because they demanded to repent; I have also met others who came to the conclusion that their current path was death.  In short, I think this passage will never lose its descriptive truth, but I struggle with how might one work this passage prescriptively.

Words worth exploring:

ζωντας (participle form of ζαω, meaning "living", 6.13)  The Greek packs a bit more punch than the English here.  Paul says that we are "from death-living."  The English translations typically make the living seem like a past activity.  Paul commends us that the living continues.  The death is what is in the past!

οπλα ("instrument", 6.13)  The word can mean a variety of weapons and instruments.  For all the other Civilization computer game fans -- this is where the word "hoplite" comes from.  Interestingly, a hoplite military unit was based on using your shield to protect others in the formation.  Paul here commends us to present ourselves as instruments...used in battle for the protection of others.

παραδοθητε (from "παραδιδημι", meaning betray or handover, 6.17)  This word can mean handover, as in betray, or handover, as in tradition.  In this case it means that the Roman Christians were handed over something from other Christians.  A reminder that we did not discover Christianity on our own, but received it from others!

τυπον διδαχης (τυπος and διδαχη, meaning "figure" and "teaching", 6:17)  This word literally means "form of teaching."  First, Paul does not really use the word "teaching" a great deal; although other Christians would pick up on the word διδαχη and call teacher a διδασκαλος.   So what is Paul referring to with teaching?  It is meaningful, I believe, to consider the combination of "form" (τυπος) and "teaching."  τυπος means a mold or a form.  The teaching of Paul was not simply of the head, but included a way of living, of conforming our lives to Christ.  This is clearly presented in Philippians 3:17.

Philippians 3:17-21   Brothers and sisters, join in imitating me, and observe those who live according to the example (τυπος) you have in us.  For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears.  Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things.  But our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ.  He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.

ελευθερωθεντες (passive participle of ελευθεροω, meaning "free", 6:18)  This word means to free.  For Americans, we hear freedom as the right to do what we want.  For Paul, freedom means the ability to do what God wants.

αγιασμον ("sanctification", 6:22)  Sanctification often is seen as an individual journey toward holiness.  But Paul's whole argument here is about a movement away from the self, toward Christ and others.  Sanctification, it would seem, is about becoming useful to God, not becoming 'holy' in the abstract.   

I realize there are two big strands of holiness thinking:  personal morality and corporate usefulness.  I do not wish to say the two are unrelated or opposed.  I just think most American Christians emphasize the former at the expense of the later.  In fact, for many, these two may seem like entirely different concepts.  A short example connecting the two.  Paul writes later in Romans (14:17)

"For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit"

This might seem like righteousness is about personal choices around food and drink.  Yet, in this case, Paul is writing about the need of some members of the community to abstain from certain food and drink for the sake of the neighbors.  Personal morality and communal usefulness are always related.

υμων/ημων - (yours/ours)  Just a reminder that throughout this section, Paul uses plural pronouns.  This is about "all y'all's" sanctification.

Also...
χαρις ("grace", 6.17)  Little play on words here; typically translated as thanks, but it is literally "Grace to God!"

Romans 6:1-14

This passage occurs in the Narrative Lectionary, year A.  It also occurs in the Revised Common Lectionary, Year A (Summer time)

Summary:  Paul has just "let the people off the hook", telling them how they are forgiven in Jesus Christ (Romans 4 esp Romans 5).  They are free!  In this part of Romans, Paul takes up the question:  Does freedom in Christ give license for more sin?  HECK NO!  For Paul, the forgiveness of sins, that is justification, brings about a new reality in Christ, a new creation ready to worship and serve.  This should not be surprising for any of us familiar with the New Testament, much less, like me, a student of Luther!  Freedom from sin for service! 

Some reflection on preaching:  The question I have been wrestling with recently is this:  How does Paul go about achieving this reality of creating servants for Christ?  This is probably a universal goal of pastors!  I maintain that Paul here preaches both law and Gospel; law in the didactic sense of presenting an image of renewed life in Jesus Christ (esp Romans 12 onward); law in the theological use as that which exposes sin (Romans 7); Gospel in its purity of what God has done for us (Romans 8).  While plenty of august theologians have tried to carve out Law from Gospel in Paul and then order then...my sense is that we should feel free to preach the Word, in its fullness, both Law and Gospel.  Throughout Paul's letters, he is simultaneously exhorting, witnessing, admonishing and proclaiming.  While Paul fully trusted in God to bring about the new creation (by no human work of the law, I add), he also had no problem exhorting people.  Neither should we.   

Key words:

μη γενοιτο ("may it not come to pass!"; 6:1)  This expression, literally "no - become", means something like "Heaven Forbid!"  It is a very strong expression of rejection of the situation (see Luke 20:16 for another example of this).  I once heard a terrible sermon that basically exhorted us to sin so that we could experience God's grace.  Paul here says: no!

δεδικαιωται (past participle of δικαιοω, meaning "to justify"; 6:7).  No major translation translates this as justify, instead choosing, "freed".  This is disappointing given how important justification is for Paul's thinking, certainly in Romans.  Often justification is seen as a transaction (ie, forgiveness) but when Paul uses justification language, he presents justification as resurrection from death to life.  The one who has died has been justified from sin; has been restored apart from sin.

οπλα (hoplon, meaning "tool"; 6:13)  The word hoplon has clear military meaning, as hoplon was the word for a military shield (http://en.wikipedia.org/wiki/Hoplite).  Paul elsewhere uses this word within a military framework (2 Cor 10:4 or Romans 13:12).  But warfare is not the only meaning of this word.  Liddell-Scott describes this as:

I. a ship's tackle, tackling
II. tools, of smiths' tools
III. implements of war, arms,

Does God need me in his army?  Perhaps another way to consider this passage is in terms of the first two meanings.  How can I be like a tool for a smith to produce a full harvest for God?  How can I be like the tackling of a ship that can allow the church boat to set sail?

παραστησατε ("present"; 6:13)  I find this an incredibly powerful image of presenting ourselves to God.  Paul repeats this idea of presentation ourselves to God in Romans 12:1.  He returns twice in this section (16 and 19).  This is an incredibly strange and powerful idea of standing before the living God reporting for duty.  Who can abide his presence?  One whom has been justified; one who has been baptized; one has been put to death, because only then has the power of sin be extinguished.  Only those who have died are ready to live for Christ!

Grammar concept
συν:  A number of verbs in this section have the prefix συν/"syn" in front of them.  This prefix in Greek means "with" or "together"; some English words use this prefix, such as "synthesis" or "syntax."  More often we see English words with the Latin prefix for "with" or "together", namely, "co."  Literally Paul is saying things like this:
co-buried (6.4)
co-united (6.5)
co-crucified (6.6)
co-live (6.8)
Worth pointing out:  This is tough to capture in English because Paul uses the prefix for the verb and a preposition:  Christ co-buried with us.  In short, Paul is driving home the "cooperative" nature of Christ's work on our behalf.  Christ does not die in our place; there is nothing vicarious about this.  We too die, but we die in the cross given to us in our Baptisms instead of on a cross on  a hill in Jerusalem.
Further - Paul will use a series of συν verbs in Romans 8 (Holy Trinity text)

Matthew 9:35-10:8

This passage occurs in the Revised Common Lectionary (RCL), year A.  Depending on when Easter falls, it moves; most recently it was the Gospel passage for June 18, 2023.

Summary:  A couple of preaching thoughts
- Jesus does not have compassion fatigue.  We do!
- Jesus realizes he must equip others to accomplish the ministry of God
- Jesus connects healing, preaching and teaching.  Body, mind and soul are connected.
- Jesus instructs the disciples to heal people even though they will get sick again.  The point is not always fundamentally to solve the problems of the world, but to faithfully respond to Jesus call.

πασας, πασαν (all forms of πας, meaning "all", 9:35; 10:1).  Jesus goes to ALL the towns healing ALL diseases and ALL sickness.  Likewise, Jesus disciples are given authority over ALL diseases and ALL sickness.

διδασκων...κηρυσσων...θεραπευων (9:35, see also 4:23)  It is interesting that we find these three verbs connected with each other.  For Jesus, preaching and teaching were connected with healing.  Have we separated these actions?  In the ancient world, healing was seen as divine, but often associated with sacrifice, not preaching and teaching!

θεραπευω (or its noun form, θεραπεια, "healing", 9:35)  This is where we get the word "therapy."  The word original meant service to the gods.  Those who served gods, especially those who served the ancient god of medicine, Asclepius, would make sacrifices on behalf of the sick and then interpret their dreams to develop a treatment recommendation.  So the therapists brought healing.  The ancient world saw no fine line between body, mind and spirit.

εσπλαγχνισθη (form of σπλαγχνιζομαι, meaning "have compassion", 9:36)  I've pointed it out many times; we likely all remember from Greek at Seminary, but the word for compassion comes from intestines.  Jesus gut turns over!  Again, body and mind are connected!

ερριμμοι (participle from ριπτω, meaning "thrown", 9:36)  This participle is translated as helpless, which is fine, but it is a bit more moving to hear it in the Greek -- "thrown down."  I think of how many people in our culture feel knocked down these days.

αυτου ("his", 9:38)  A reminder that the harvest belongs to God, not churches or their leaders!

νεκρους εγειρετε (meaning "raise the dead", 10:8)  Interestingly, a number of later manuscripts drop this phrase.  It seems too powerful.  Jesus can't really mean to have the disciples raise the dead.  Or can he?!  Jesus gives a great deal of authority and powers to his followers.  For what do we use this power?  How do we ignore it?

It is also worth noting that the healing sickness and leprosy as seen as similar actions to raising the dead and casting out demons.  Body, mind and spirit, all related!

A pastor friend of mine has begun offering that ministry is humans teaching humans how to be human.  Or something like this.  The point is that ministry isn’t simply about helping people escape the miserable conditions of this world.  Jesus has a strong bent in his ministry toward this life.  I think you could argue that all of the healing that Jesus offers and equips his disciples for revolves around helping people to live in intimacy with God, fellowship with each other and service to the broader society.  In short, the abundant life; we become human again as we are healed.

So what then — are we to give up on the reality of everlasting life?  I would say a strong no to that.  However, how is the ministry that heals people in this life connected to the ministry that proclaims the everlasting salvation of God?  That is a question we all must ponder; the corresponding epistle reading from Romans 5 is a powerful study in the connection between the past, present and future work of Christ. If I were reflecting on this particular passage in Matthew alone though, I might say that ministry is getting people used to dying and rising…so that one day its not that big of a deal when we rise for the final time!  

δωρεαν ελαβετε, δωρεαν δοτε:  Without cost you have received, without cost give.  The word δωρεαν comes from the word for gift.  God gives and so we give too.  (For those looking to go further: Romans 3:24 indicates that our justification is δωρεαν.)