Monday, July 16, 2007
Lexegete -- Pentecost 8
Lexegete TM | Year C
EIGHTH SUNDAY AFTER PENTECOST
July 22, 2007 (Lectionary 16)
Complementary Series
Genesis 18:1-10a
Psalm 15 (Ps. 15:1)
Colossians 1:15-28
Luke 10:38-42
Semicontinuous Series
Amos 8:1-12 Psalm 52 (Ps. 52:8)
Colossians 1:15-28 Luke 10:38-42
OR Lesser Festivals:
Mary Magdalene, Apostle | July 22, 2007
Ruth 1:6-18 or Exodus 2:1-10 Psalm 73:23-28 (Ps. 73:28)
Acts 13:26-33a John 20:1-2, 11-18
James, Apostle | July 25, 2007
1 Kings 19:9-18 Psalm 7:1-10 (Ps. 7:10)
Acts 11:27—12:3a Mark 10:35-45
1. CONTEXT: Luke 10:38-42
This story, which Luke alone preserves for us, follows directly the
parable of the "good Samaritan." That parable accents active concern
for the neighbor, even when he or she falls outside one's own ethnic or
religious group. Some suggest that Luke places the story of Martha
and Mary right after the parable of the good samaritan to warn
hearers that discipleship is not, however, to be reduced to service for
others; it must also involve "sitting at the feet of Jesus" to hear the
word of God.
2
1b. TEXT: Luke 10:38-42
38. εν δε τω πορευεσθαι αυτους αυτος εισηλθεν
εις κωμην τινα γυνη δε τις ον
οματι μαρθα υπεδεξατο αυτον εις την οικιαν
39. και τηδε ην αδελφη καλουμενη μαριαμ [η]
και παρακαθεσθεισα προς το
υς ποδας του κυριου ηκουεν τον λογον αυτου
40. η δε μαρθα περιεσπατο περι πολλην διακονιαν
επιστασα δε ειπεν κυριε
ου μελει σοι οτι η αδελφη μου μονην με κατελειπεν
διακονειν ειπον ουν αυτη
ινα μοι συναντιλαβηται
41. αποκριθεις δε ειπεν αυτη ο κυριος μαρθα μαρθα μεριμνας
και θορυβαζη περι πολλα
42. ολιγων δε εστιν χρεια η ενος μαριαμ
γαρ την αγαθην μεριδα εξελεξατο η
τις ουκ αφαιρεθησεται αυτης
2. ANALYSIS: Luke 10:38-42
The text's genre is best described as "pronouncement story." Jesus'
final pronouncement in 10: 41-42 serves as the climax of the story. The
text can be outlined in the following way:
10: 38-39a Setting with chief characters named;
10: 39b-40 Contrast between reactions of Mary and Martha
10: 41-42 Pronouncement of Jesus
--challenge to Martha (41b-42a)
--commendation of Mary (42b)
The pericope commences "and as they were going, he [Jesus]
entered into a certain village; and a certain woman named Martha
received him." Immediately her sister is introduced to the hearers.
This prepares for the contrast between the two women's reactions to
the visit of Jesus.
3
The fact that Martha was there to welcome Jesus hints at an
established relationship with him, though we are not told this directly.
She is extending hospitality to a friend, a courtesy relied upon by
travelers in the biblical world. Less typical to that world would be a
household without a male as head (cf. John 11: 1ff.), a situation
implied by the story. Only the two women are mentioned. Note that
even the accompanying disciples, referred to in 10:38 [autous], drop
out of the story. Clearly, the story concentrates on the two women
and Jesus' interaction with them. Moreover, since Gospel stories
seldom name their characters, it seems likely that these two women --
Martha and Mary -- held an important place in the memory of the
earliest church.
Now we must inquire more directly into the meaning of this brief
story. Just as the previous story (10: 30-35) yields its meaning by
developing a contrast, one between the Temple functionaries and the
Samaritan, so too this story's point relates to the contrast between the
two women. Fitzmyer puts it succinctly: "...the contrast is seen
between the reactions of Martha, the perfect hostess, and of Mary, the
perfect disciple" (p. 892).
By positioning herself at Jesus' feet, Mary has assumed the listening
posture of a disciple (in Acts 22: 3 Paul indicates that he was brought
up in Jerusalem "at the feet of Gamaliel" -- a famous Jewish rabbi).
Martha, in contrast, was concerned about offering service to Jesus
([diakonia] means serving another in most practical ways). Extending
hospitality to the traveler/guest was in fact viewed by Jews as a
sacred obligation. It was this duty which was causing Martha anxiety.
4
Or to put it more precisely, it was Mary's failure to share this
obligation which was really disturbing Martha (10: 40).
As Tannehill (pp. 136-137) helpfully points out, Martha is fulfilling
the role expected of a woman -- providing for the guest (assuming
there were no servants to serve the meal), while Mary was indulging
in a highly questionable activity by assuming the role of a disciple
learning from a rabbi. At that time it was unheard of for a Jewish
rabbi to enter a household in order to teach women.
The story's climax in 10: 41-42 challenges Martha by commending
Mary's choice. Jesus' pronouncement begins with the double addresss,
"Martha, Martha," a rhetorical device in biblical dialogue to
overcome the resistance or density on the part of the one addressed
(see, e.g., 22: 31 and Acts 9: 4). Fitzmyer suggests "The repeated name
gently chides" (p. 894). According to the story, Martha has badly
misunderstood what is at issue, and the "Lord" dramatically claims her
attention. His final words draw the contrast between the "many
things" about which she is troubled and the "one thing" needful which
Mary has chosen. The story ends with Jesus' commending Mary for
choosing the "good part" [ten agathen merida], thereby challenging all
"Martha" hearers to rethink their anxiousness.
The key phrase "and of one thing there is need" [enos de estin
chreia] is ambiguous, perhaps by deliberate design. By the end of the
story, the hearers realize that Mary's attentive posture before Jesus is
to be preferred over Martha's harried and complaining approach to
hospitality. But the hearers are not told precisely what "the one thing
needful" is. Is the story saying that enjoying and benefitting from the
Lord's presence is more vital for us than frantically serving the Lord?
5
Perhaps. Mary's posture is a receiving and self-transcending one,
while Martha's activity -- though aimed at the Lord -- exhibits anxiety
and self-concern.
Finally, it should be noted that Luke, as he does elsewhere, narrates
the story to make it the church's story. Jesus is described as "the
Lord," a title used by the post-resurrection community. Twice Jesus is
referred to as the Lord (10: 39 and 10: 41) as well as Martha's
addressing him as the Lord (10: 40). Luke has shaped this story to
make it immediately relevant to Christian communities. Christians
need to ponder what Jesus' pronouncement means for their way of
discipleship.
3. STRATEGY: Luke 10:38-42
1. This story addresses the "Marthas" in the congregation, or better
yet, the "Martha" in all of us. It is so easy to allow our dedicated
service "to the Lord", whether it be painting the church or cleaning up
after a wedding reception, to become poisoned by an attitude resentful
of others who do not appear to be sharing the burden of work.
Suddenly, our service towards others--at home, church, or work--can
be undercut by feelings of obligation and resentment.
2. This text intends to focus our attention on the "one thing"
needful. Mary was enjoying and learning from the presence of the
Lord. To quote Talbert:
6
Mary is characterized by an undivided attention to Jesus
himself. She is also one who receives from the Lord.
Martha was distracted, not wholly focused on Jesus himself.
The reason was her "much serving" (vs. 40). Her desire to
work for Jesus distracted her focus on Jesus and prevented
her receiving from him what she needed (p. 126).
As pastors, we need to devote some serious thought to how
congregational life contributes to distracted and harried activity which
reduces time and space for "sitting at Jesus' feet." It would be tragic
for us to be consumed by "much serving" and miss "the one thing
needful."
4. REFERENCES: Luke 10: 38-42
Fitzmyer, Joseph A. THE GOSPEL ACCORDING TO LUKE XXXIV.
The Anchor Bible: Doubleday & Co., Inc., 1985, pp. 891-895.
Talbert, Charles H. READING LUKE: A LITERARY AND
THEOLOGICAL COMMENTARY ON THE THIRD GOSPEL. New
York: Crossroad, 1982, pp. 125-126.
Tannehill, Robert C. THE NARRATIVE UNITY OF LUKE-ACTS:
A LITERARY INTERPRETATION, Vol. 1, Philadelphia: Fortress
Press, 1986, pp. 132-139.
Exegete: James L. Bailey, Ph.D.
Dr. Bailey is professor emeritus of New Testament at Wartburg Seminary in
Dubuque, Iowa. He is Director of the Center for Congregational Leadership (CCL)
and the Lay School of Ministry (LSM). He taught both at Trinity Lutheran
Seminary and Concordia College before coming to Wartburg in 1985. Jim and his
wife Judy have two sons and five grandchildren.
_________________________________________
LEXEGETE ™
©2007 Tischrede Software
Dartmouth,MA 02747
_________________________________________
Monday, July 9, 2007
Still....Eureka!
At a Christie’s auction in 1998, a battered medieval manuscript sold for two million dollars to an anonymous bidder, who then turned it over to the Walters Art Museum in Baltimore for further study. The manuscript was a palimpsest-a book made from an earlier codex whose script had been scraped off and the pages used again.
Behind the script of the thirteenth-century monk’s prayer book, the palimpsest revealed the faint writing of a much older, tenth-century manuscript.
Part archaeological detective story, part science, and part history, the forthcoming book Archimedes Codex (Fall, 2007)tells the incredible story of this lost manuscript, from its tenth-century creation in Constantinople to the auction block at Christie’s, and how a team of scholars used the latest imaging technology to reveal and decipher the original text.
What they found was the earliest surviving manuscript by Archimedes (287 b.c.-212 b.c.), the greatest mathematician of antiquity-a manuscript that revealed, for the first time, the full range of his mathematical genius, which was two thousand years ahead of modern science.
For a great visual introduction to the project on which the book is based, see:
http://video.google.com/videoplay?docid=8211813884612792878 (1 hr. video)
AND
http://www.archimedespalimpsest.org/
Enjoy!
dave buehler, ph.d. | providence college
Behind the script of the thirteenth-century monk’s prayer book, the palimpsest revealed the faint writing of a much older, tenth-century manuscript.
Part archaeological detective story, part science, and part history, the forthcoming book Archimedes Codex (Fall, 2007)tells the incredible story of this lost manuscript, from its tenth-century creation in Constantinople to the auction block at Christie’s, and how a team of scholars used the latest imaging technology to reveal and decipher the original text.
What they found was the earliest surviving manuscript by Archimedes (287 b.c.-212 b.c.), the greatest mathematician of antiquity-a manuscript that revealed, for the first time, the full range of his mathematical genius, which was two thousand years ahead of modern science.
For a great visual introduction to the project on which the book is based, see:
http://video.google.com/videoplay?docid=8211813884612792878 (1 hr. video)
AND
http://www.archimedespalimpsest.org/
Enjoy!
dave buehler, ph.d. | providence college
Friday, July 6, 2007
Lexegete™ | Year C
SEVENTH SUNDAY AFTER PENTECOST
July 15, 2007 (Lectionary 15)
Complementary Series
Deuteronomy 30:9-14
Psalm 25:1-10 (Ps. 25:4)
Colossians 1:1-14
Luke 10:25-37
Semicontinuous Series
Amos 7:7-17
Psalm 82 (Ps. 82:8)
Colossians 1:1-14
Luke 10:25-37
______________________________________
Ed. Note: The exegetical writing below is based
on the Three Year Lectionary followed by the Evangelical
Lutheran Church in America and the Revised Common Lectionary
as it appears in Evangelical Lutheran Worship (2006).
This version includes additional readings for a number of
festivals and occasions, as well as the church year calendar
and terminology from Evangelical Lutheran Worship.
Two series of readings are provided for the Time after
Pentecost. The 'complementary' series provides Old Testament
readings and psalms chosen for their relationship to the gospels.
The 'semicontinuous' series provides Old Testament readings
and psalms that, while not as explicitly connected to the
gospels, explore many of the books and stories not covered
by the complimentary series. Scripture references are based
upon the New Revised Standard Version of the Bible as found
in MacBible (Zondervan, 1997).
1a. CONTEXT: Luke 10: 25-37
Luke-Acts was probably written about A.D. 85,
after Jerusalem's destruction in A.D. 70, to Christian
communities situated outside Palestine (possibly Syria)
to make sense of the story of Jesus in light of his death
and resurrection and to interpret the development of earliest
Christianity.
The literary context reveals much about Luke's intention.
10: 25-37 is part of the Lukan journey segment (9: 51-19: 44) which pictures Jesus traveling from Galilee to Jerusalem. This major section begins with a rejection scene among the Samaritans (9: 51-56) and ends anticipating Jesus' rejection in Jerusalem (19: 41-44). Luke makes clear that Jesus has determined to go to Jerusalem to face suffering and death, and, as a result, every story in 9: 51-19:44 unfolds for the hearers in light of this destiny.
9:53 explicitly cites Jesus' intent to go to Jerusalem as the reason Samaritans rebuff him. Their rejection of Jesus reminds Lukan readers that Samaritans are different from Jews and despised by them. Jesus' exchange with James and John in 9: 54-55, however, avoids viewing Samaritans as enemies of God destined for divine judgment. Instead, as 10: 25-37 and 17: 11-19 reveal, Samaritans are cited as examples of persons who recognize what Jesus' own people miss.
1b. TEXT: Luke 10: 25-37
Lk. 10:25 Just then a lawyer stood up to test Jesus. "Teacher," he said, "what must I do to inherit eternal life?"
Lk. 10:26 He said to him, "What is written in the law? What do you read there?"
Lk. 10:27 He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself."
Lk. 10:28 And he said to him, "You have given the right answer; do this, and you will live."
Lk. 10:29 But wanting to justify himself, he asked Jesus, "And who is my neighbor?"
Lk. 10:30 Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead.
Lk. 10:31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side.
Lk. 10:32 So likewise a Levite, when he came to the place and saw him, passed by on the other side.
Lk. 10:33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity.
Lk. 10:34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him.
Lk. 10:35 The next day he took out two denarii, gave them to the innkeeper, and said, `Take care of him; and when I come back, I will repay you whatever more you spend.'
Lk. 10:36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?"
Lk. 10:37 He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise."
2. ANALYSIS: Luke 10: 25-37
A simple outline shows that the opening and closing dialogues between Jesus and the lawyer (10: 25-29 and 10: 36-37) bracket the parable itself (10: 30-35). More precisely, Luke has incorporated the parable into a "controversy dialogue" which, according to Talbert (p. 120), repeats the following pattern: the lawyer's question, Jesus' counter question, the lawyer's answer, and Jesus' exhortation.
Lk. 10: 25-29 - At this point in the Lukan narrative, a lawyer unexpectedly pops up to ask a question about what kind of living is necessary as a member of God's people to inherit eternal life. This lawyer [nomikos] addresses Jesus as teacher, a rabbi with whom he can debate important issues. But the word [ekpeirazon] (10: 25) reveals the lawyer's initial question to be a hostile challenge rather than a genuine inquiry.
Jesus responds to the lawyer's question about eternal life by pointing him back to the Torah, the foundational Scriptures for the Jews. The exchange shows that inheriting eternal life is related to loving God and loving neighbor. In contrast to Mark 12: 28-34 where Jesus quotes the double commandment of love, here the lawyer recites Deut. 6: 5 and Lev. 19: 18. He recognizes the heart of theTorah, and Jesus commends him for this and then challenges him to put the double command of love into practice as a way of gaining "life."
In response, the lawyer poses yet another question, a self-justifying one which seeks to define his area of responsibility. For whom must he exercise love?
Lev. 19: 18 speaks of "neighbor" as fellow Israelite, and the Jews at Jesus' time tended to restrict use of the term "neighbor" to other Jews (Fitzmyer, pp. 880-881; Talbert,p.121). The lawyer's second question sets up Jesus' parable which shatters all attempts to limit "neighbor" to comfortable categories.
Lk. 10: 30-35 - Three observations about the story itself might be helpful: First, the story's concise yet vivid description of the robbers' attack on the traveler makes evident the victim's plight. "Half-dead" [heimithanei], the final word in the opening description, suggests the victim is unable to interact at all with his potential helpers. He is at their mercy, or lack of it. Moreover, "half-dead" provides a clue why both the priest and Levite passed by without touching the man. Contact with a dead body defiled a Jew, and those associated with the Temple (priest and Levite) were particularly careful about observing "clean-unclean" regulations (Lev. 21: 1-3, 10-11; see also Num. 19: 11-13). Though unnamed [anthropos tis], Jesus' original Jewish hearers would assume the "half-dead" person to be a Jew because of the story's location.
Secondly, the next segment of the story introduces the victim's possible saviors, using the typical pattern of three. First the priest and then the Levite see the victim and pass by on the other side of the road. This simple two-fold repetition prepares the hearers for the third. The hearers would probably anticipate some other Jew (a layperson) helping the man, but would be surprised that a despised Samaritan proved to be the helper ( to review the animosity between Jews and Samaritans in Jesus' time, see Fitzmyer, COMMENT and NOTES on Lk. 9:52-54). Note this three-fold pattern in the Greek where "compassion" replaces avoidance:
Lk. 10:31 [kai idon auton antiparelthen] (priest)
Lk. 10:32 [kai idon antiparelthen] (levite)
Lk. 10:33 [kai idon esplagchnisthen] (Samaritan)
"By coincidence" ( kata sygkyrian is brought forward in 10:31 for emphasis) all are confronted with a decision whether or not to go to the victim. Why the priest and Levite failed to help is not explicitly mentioned, though undoubtedly hearers could supply justifiable reasons. Clearly, however, it is the Samaritan who makes a difference for the victim.
Finally, it is worth noting that nearly 50% of the story (in Greek 50 of 106 words) details the assistance rendered by the "compassionate" Samaritan. The description underlines the thoroughness of his aid; his compassion (the Greek word suggests a feeling in his bowels) prompts him to invest his time, possessions (oil, wine, animal), money, and personal care for the sake of a stranger (enemy) in need.
Lk.10: 36-37 - Significantly, Jesus responds to the lawyer's question with a story, not an argument. The story changes the question. The lawyer's question in 10: 30 was self-serving, but Jesus' subsequent question in 10: 36 focuses on action for the sake of the one in need (no matter who it is).
In his final response, the lawyer does not choose to name the man as a "Samaritan"; rather he replies more generically "The one who did mercy for him" [ho poieisas to eleos met' autou]. Jesus' closing exhortation emphasizes "you" (the Greek su ) and urges the lawyer to identify with the compassionate Samaritan by acting similarly. This calls for breaking old stereotypes about Samaritans. Being "neighbor" is responding to anyone near (that is the literal meaning of pleision) who is in need. It involves acting with mercy even across ethnic and religious barriers.
3. STRATEGY: Luke 10: 25-37
(1) Remember the power of the parable is in its story form. In ministry (preaching, teaching, counseling, social concerns, etc.) stories and actual experience -- stories not yet told -- normally affect people more deeply than logical argumentation. In preaching, be sensitive to the way the hearers interact with stories. The above analysis attempts to assist you in focusing on the "rhetorical" effect of the parable for first century Jewish hearers. Memorize the text so that you can effectively "tell" Jesus' parable; this allows the text to become an oral event again.
(2) Luke, writing to Gentile as well as Jewish Christians, had to ponder how his Christian hearers would identify with the story. Similarly for contemporary interpreters, it makes a difference with which character in the story your listeners identify. For example, Bernard Brandon Scott offers a quite different interpretation of the parable by arguing that the historical Jesus designed the story to lead Jewish hearers to identify with the wounded Jew in th ditch, since it would be impossible for them to identify with a Samaritan, their enemy. In this case, the parable illuminates a perplexing dimension of God's grace: "to enter the Kingdom one must get into the ditch and be served by one's mortal enemy" (Scott, p.29). To be rescued by an enemy is deeply humbling and reflects a situation wherein one is helpless to save oneself.
(3) In any case, this story offers us no easy talk about being a "good Samaritan." For Jesus' Jewish hearers, who like James and John would call down judgment from heaven on Samaritans (9: 54), "good" and "Samaritan" seemed not to go together. This parable challenged their cherished stereotypes about enemies. Talbert writes, (This parable) "raises questions about one's caricatures of others and the norms used to identify the good and the bad" (p. 124).
This text leads us to reflect upon God's gracious activity in Jesus Christ which overcomes barriers between enemies. We cannot live comfortably with stereotypes and labels of others, deciding to help some but not others. The key is "compassion", evoked in the Samaritan by the plight of the victim. Surprisingly faced with the humanity and hurt of even our enemies, we can act in solidarity with them. Jesus himself epitomized this divine graciousness which refused to respect boundaries and categories erected to separate and divide people. The "mercy" one shows to any and all neighbors is inextricably tied to the "mercy" of God who offers us "eternal life."
Some would claim that the ultimate question today is "how do we discover God in our enemies?" This text helps us face that question squarely.
4. REFERENCES: Luke 10: 25-37
Fitzmyer, Joseph A. THE GOSPEL ACCORDING TO LUKE X-XXIV. The
Anchor Bible: Doubleday & Co., In., 1985, pp. 876-890.
Scott, Bernard Brandon. JESUS, SYMBOL FOR THE KINGDOM. Philadelphia:
Fortress Press, 1981, pp. 23-32.
Talbert, Charles H. READING LUKE: A LITERARY AND THEOLOGICAL
COMMENTARY ON THE THIRD GOSPEL. Crossroad, 1982, pp. 111-113,
120-126.
Exegete: James L. Bailey, Ph.D.
Dr. Bailey is professor emeritus of New Testament at
Wartburg Seminary in Dubuque, Iowa. He is Director
of the Center for Congregational Leadership (CCL) and
the Lay School of Ministry (LSM). He taught both at
Trinity Lutheran Seminary and Concordia College
before coming to Wartburg in 1985. Jim and his wife
Judy have two sons and five grandchildren.
Afterword
Luke’s Story of a ”Splendid Samaritan“ goes, naturally, right to the heart of the matter of our human enmity for those who do not do for us as we wish them to. This opens large areas for exploration and especially in these post-9/11 years, it also raises the relationship between violence and forgiveness. This will be one of the topics addressed in January of 2008 at the Trinity Parish Institute in New York City. This event will be particularly significant in that it will include in its faculty Prof. Tariq Ramadan. Prof. Ramadan is one of the most influential Muslim scholars writing today. In 2003 he was appointed to to be the Luce Professor at the Joan B. Kroc Institute for International Peace Studies at the University of Notre Dame (IN), but was disinvited, due to outside pressure.
(Something similar happened when he was scheduled to speak at the annual Meeting of the American Academy of Religion in 2006.) It could reasonably be held that Americans are demonsatrably less secure because of actions like these by the powers that be in our government. For more information about the 2008 Institute, contact their website: http://www.trinitywallstreet.org/education/?institute-2008
d. buehler -→ [ http://www.yourobdtsvt.blogspot.com ]
__________________________________
Lexegete ™
© 2007 Tischrede Software
Dartmouth, MA 02747
SEVENTH SUNDAY AFTER PENTECOST
July 15, 2007 (Lectionary 15)
Complementary Series
Deuteronomy 30:9-14
Psalm 25:1-10 (Ps. 25:4)
Colossians 1:1-14
Luke 10:25-37
Semicontinuous Series
Amos 7:7-17
Psalm 82 (Ps. 82:8)
Colossians 1:1-14
Luke 10:25-37
______________________________________
Ed. Note: The exegetical writing below is based
on the Three Year Lectionary followed by the Evangelical
Lutheran Church in America and the Revised Common Lectionary
as it appears in Evangelical Lutheran Worship (2006).
This version includes additional readings for a number of
festivals and occasions, as well as the church year calendar
and terminology from Evangelical Lutheran Worship.
Two series of readings are provided for the Time after
Pentecost. The 'complementary' series provides Old Testament
readings and psalms chosen for their relationship to the gospels.
The 'semicontinuous' series provides Old Testament readings
and psalms that, while not as explicitly connected to the
gospels, explore many of the books and stories not covered
by the complimentary series. Scripture references are based
upon the New Revised Standard Version of the Bible as found
in MacBible (Zondervan, 1997).
1a. CONTEXT: Luke 10: 25-37
Luke-Acts was probably written about A.D. 85,
after Jerusalem's destruction in A.D. 70, to Christian
communities situated outside Palestine (possibly Syria)
to make sense of the story of Jesus in light of his death
and resurrection and to interpret the development of earliest
Christianity.
The literary context reveals much about Luke's intention.
10: 25-37 is part of the Lukan journey segment (9: 51-19: 44) which pictures Jesus traveling from Galilee to Jerusalem. This major section begins with a rejection scene among the Samaritans (9: 51-56) and ends anticipating Jesus' rejection in Jerusalem (19: 41-44). Luke makes clear that Jesus has determined to go to Jerusalem to face suffering and death, and, as a result, every story in 9: 51-19:44 unfolds for the hearers in light of this destiny.
9:53 explicitly cites Jesus' intent to go to Jerusalem as the reason Samaritans rebuff him. Their rejection of Jesus reminds Lukan readers that Samaritans are different from Jews and despised by them. Jesus' exchange with James and John in 9: 54-55, however, avoids viewing Samaritans as enemies of God destined for divine judgment. Instead, as 10: 25-37 and 17: 11-19 reveal, Samaritans are cited as examples of persons who recognize what Jesus' own people miss.
1b. TEXT: Luke 10: 25-37
Lk. 10:25 Just then a lawyer stood up to test Jesus. "Teacher," he said, "what must I do to inherit eternal life?"
Lk. 10:26 He said to him, "What is written in the law? What do you read there?"
Lk. 10:27 He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself."
Lk. 10:28 And he said to him, "You have given the right answer; do this, and you will live."
Lk. 10:29 But wanting to justify himself, he asked Jesus, "And who is my neighbor?"
Lk. 10:30 Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead.
Lk. 10:31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side.
Lk. 10:32 So likewise a Levite, when he came to the place and saw him, passed by on the other side.
Lk. 10:33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity.
Lk. 10:34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him.
Lk. 10:35 The next day he took out two denarii, gave them to the innkeeper, and said, `Take care of him; and when I come back, I will repay you whatever more you spend.'
Lk. 10:36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?"
Lk. 10:37 He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise."
2. ANALYSIS: Luke 10: 25-37
A simple outline shows that the opening and closing dialogues between Jesus and the lawyer (10: 25-29 and 10: 36-37) bracket the parable itself (10: 30-35). More precisely, Luke has incorporated the parable into a "controversy dialogue" which, according to Talbert (p. 120), repeats the following pattern: the lawyer's question, Jesus' counter question, the lawyer's answer, and Jesus' exhortation.
Lk. 10: 25-29 - At this point in the Lukan narrative, a lawyer unexpectedly pops up to ask a question about what kind of living is necessary as a member of God's people to inherit eternal life. This lawyer [nomikos] addresses Jesus as teacher, a rabbi with whom he can debate important issues. But the word [ekpeirazon] (10: 25) reveals the lawyer's initial question to be a hostile challenge rather than a genuine inquiry.
Jesus responds to the lawyer's question about eternal life by pointing him back to the Torah, the foundational Scriptures for the Jews. The exchange shows that inheriting eternal life is related to loving God and loving neighbor. In contrast to Mark 12: 28-34 where Jesus quotes the double commandment of love, here the lawyer recites Deut. 6: 5 and Lev. 19: 18. He recognizes the heart of theTorah, and Jesus commends him for this and then challenges him to put the double command of love into practice as a way of gaining "life."
In response, the lawyer poses yet another question, a self-justifying one which seeks to define his area of responsibility. For whom must he exercise love?
Lev. 19: 18 speaks of "neighbor" as fellow Israelite, and the Jews at Jesus' time tended to restrict use of the term "neighbor" to other Jews (Fitzmyer, pp. 880-881; Talbert,p.121). The lawyer's second question sets up Jesus' parable which shatters all attempts to limit "neighbor" to comfortable categories.
Lk. 10: 30-35 - Three observations about the story itself might be helpful: First, the story's concise yet vivid description of the robbers' attack on the traveler makes evident the victim's plight. "Half-dead" [heimithanei], the final word in the opening description, suggests the victim is unable to interact at all with his potential helpers. He is at their mercy, or lack of it. Moreover, "half-dead" provides a clue why both the priest and Levite passed by without touching the man. Contact with a dead body defiled a Jew, and those associated with the Temple (priest and Levite) were particularly careful about observing "clean-unclean" regulations (Lev. 21: 1-3, 10-11; see also Num. 19: 11-13). Though unnamed [anthropos tis], Jesus' original Jewish hearers would assume the "half-dead" person to be a Jew because of the story's location.
Secondly, the next segment of the story introduces the victim's possible saviors, using the typical pattern of three. First the priest and then the Levite see the victim and pass by on the other side of the road. This simple two-fold repetition prepares the hearers for the third. The hearers would probably anticipate some other Jew (a layperson) helping the man, but would be surprised that a despised Samaritan proved to be the helper ( to review the animosity between Jews and Samaritans in Jesus' time, see Fitzmyer, COMMENT and NOTES on Lk. 9:52-54). Note this three-fold pattern in the Greek where "compassion" replaces avoidance:
Lk. 10:31 [kai idon auton antiparelthen] (priest)
Lk. 10:32 [kai idon antiparelthen] (levite)
Lk. 10:33 [kai idon esplagchnisthen] (Samaritan)
"By coincidence" ( kata sygkyrian is brought forward in 10:31 for emphasis) all are confronted with a decision whether or not to go to the victim. Why the priest and Levite failed to help is not explicitly mentioned, though undoubtedly hearers could supply justifiable reasons. Clearly, however, it is the Samaritan who makes a difference for the victim.
Finally, it is worth noting that nearly 50% of the story (in Greek 50 of 106 words) details the assistance rendered by the "compassionate" Samaritan. The description underlines the thoroughness of his aid; his compassion (the Greek word suggests a feeling in his bowels) prompts him to invest his time, possessions (oil, wine, animal), money, and personal care for the sake of a stranger (enemy) in need.
Lk.10: 36-37 - Significantly, Jesus responds to the lawyer's question with a story, not an argument. The story changes the question. The lawyer's question in 10: 30 was self-serving, but Jesus' subsequent question in 10: 36 focuses on action for the sake of the one in need (no matter who it is).
In his final response, the lawyer does not choose to name the man as a "Samaritan"; rather he replies more generically "The one who did mercy for him" [ho poieisas to eleos met' autou]. Jesus' closing exhortation emphasizes "you" (the Greek su ) and urges the lawyer to identify with the compassionate Samaritan by acting similarly. This calls for breaking old stereotypes about Samaritans. Being "neighbor" is responding to anyone near (that is the literal meaning of pleision) who is in need. It involves acting with mercy even across ethnic and religious barriers.
3. STRATEGY: Luke 10: 25-37
(1) Remember the power of the parable is in its story form. In ministry (preaching, teaching, counseling, social concerns, etc.) stories and actual experience -- stories not yet told -- normally affect people more deeply than logical argumentation. In preaching, be sensitive to the way the hearers interact with stories. The above analysis attempts to assist you in focusing on the "rhetorical" effect of the parable for first century Jewish hearers. Memorize the text so that you can effectively "tell" Jesus' parable; this allows the text to become an oral event again.
(2) Luke, writing to Gentile as well as Jewish Christians, had to ponder how his Christian hearers would identify with the story. Similarly for contemporary interpreters, it makes a difference with which character in the story your listeners identify. For example, Bernard Brandon Scott offers a quite different interpretation of the parable by arguing that the historical Jesus designed the story to lead Jewish hearers to identify with the wounded Jew in th ditch, since it would be impossible for them to identify with a Samaritan, their enemy. In this case, the parable illuminates a perplexing dimension of God's grace: "to enter the Kingdom one must get into the ditch and be served by one's mortal enemy" (Scott, p.29). To be rescued by an enemy is deeply humbling and reflects a situation wherein one is helpless to save oneself.
(3) In any case, this story offers us no easy talk about being a "good Samaritan." For Jesus' Jewish hearers, who like James and John would call down judgment from heaven on Samaritans (9: 54), "good" and "Samaritan" seemed not to go together. This parable challenged their cherished stereotypes about enemies. Talbert writes, (This parable) "raises questions about one's caricatures of others and the norms used to identify the good and the bad" (p. 124).
This text leads us to reflect upon God's gracious activity in Jesus Christ which overcomes barriers between enemies. We cannot live comfortably with stereotypes and labels of others, deciding to help some but not others. The key is "compassion", evoked in the Samaritan by the plight of the victim. Surprisingly faced with the humanity and hurt of even our enemies, we can act in solidarity with them. Jesus himself epitomized this divine graciousness which refused to respect boundaries and categories erected to separate and divide people. The "mercy" one shows to any and all neighbors is inextricably tied to the "mercy" of God who offers us "eternal life."
Some would claim that the ultimate question today is "how do we discover God in our enemies?" This text helps us face that question squarely.
4. REFERENCES: Luke 10: 25-37
Fitzmyer, Joseph A. THE GOSPEL ACCORDING TO LUKE X-XXIV. The
Anchor Bible: Doubleday & Co., In., 1985, pp. 876-890.
Scott, Bernard Brandon. JESUS, SYMBOL FOR THE KINGDOM. Philadelphia:
Fortress Press, 1981, pp. 23-32.
Talbert, Charles H. READING LUKE: A LITERARY AND THEOLOGICAL
COMMENTARY ON THE THIRD GOSPEL. Crossroad, 1982, pp. 111-113,
120-126.
Exegete: James L. Bailey, Ph.D.
Dr. Bailey is professor emeritus of New Testament at
Wartburg Seminary in Dubuque, Iowa. He is Director
of the Center for Congregational Leadership (CCL) and
the Lay School of Ministry (LSM). He taught both at
Trinity Lutheran Seminary and Concordia College
before coming to Wartburg in 1985. Jim and his wife
Judy have two sons and five grandchildren.
Afterword
Luke’s Story of a ”Splendid Samaritan“ goes, naturally, right to the heart of the matter of our human enmity for those who do not do for us as we wish them to. This opens large areas for exploration and especially in these post-9/11 years, it also raises the relationship between violence and forgiveness. This will be one of the topics addressed in January of 2008 at the Trinity Parish Institute in New York City. This event will be particularly significant in that it will include in its faculty Prof. Tariq Ramadan. Prof. Ramadan is one of the most influential Muslim scholars writing today. In 2003 he was appointed to to be the Luce Professor at the Joan B. Kroc Institute for International Peace Studies at the University of Notre Dame (IN), but was disinvited, due to outside pressure.
(Something similar happened when he was scheduled to speak at the annual Meeting of the American Academy of Religion in 2006.) It could reasonably be held that Americans are demonsatrably less secure because of actions like these by the powers that be in our government. For more information about the 2008 Institute, contact their website: http://www.trinitywallstreet.org/education/?institute-2008
d. buehler -→ [ http://www.yourobdtsvt.blogspot.com ]
__________________________________
Lexegete ™
© 2007 Tischrede Software
Dartmouth, MA 02747
Monday, June 4, 2007
Sight/Sound in the R-Rated Public Square
One of the odd things one notices about recent contemporary speaking, writing, and perhaps even film-making is the constant tendenz to break things down to their snallest constituents. Call it the New Physics of Communication, a quest for the Quarks among the Qualia. How just Ducky! But the ensuing reality that unfolds in our public dialogue and discourse is often less than clear, and much less rational. This, I contend, is the result of our reliance on modern connotations for what are essentially Ancient words and thought-forms, or art-forms, or just Forms.
For example I frequently find myself feeling (or sounding like) a complete babe in the wordy woods online whenever I attempt to go after a clarification for something someone has uttered on a listserv, blog, or whatever. It is as if we live in a time when it is no longer worthwhile to speak clearly, only just to to speak and speak some more. How this derives from Talk Radio (see Liev Schreiber's current play on Broadway) or the politics of self-righteousness and victimhood or Culture Wars or Red v. Blue or Retro/Metro is all beyond me. Nevertheless, it is abundantly clear that a kind of Cultural Manicheanism has established itself as claiming the floor in our civic conversation. Ever since Richard John Neuhaus's minor classic, The Naked Public Square: Religion and Democracy in America, this has been presumed to reveal a critical fissure between state and church. Neuhaus wrote in the 80's, but more recently his model of church/state miscommunication has become endemic in all the
spheres of human life.
The coming of the Internet has surely intensified this breakdown in the clarity of our society's communication. And so thirst-like is the nature of this process that the only remedies we are offered seem to involve either quantitatively MORE (or qualitatively BETTER) communication. That this dilemma echoes Neuhaus is made clear on page 1 of TNPS, where he describes a famous New Yorker cartoon lampooning a NEW box of "NEW!" breakfast cereal, wherein the only thing new is that word "new"....
Something similar happens when one listens to our political leaders, movers and shakers engage in what calls itself "debate" these days. It was Thomas Hoving of the Met who long ago wrote that our "consummate art-form is Packaging." And in these (latter) days of YouTube, podcasting, Mefeedia and cetera, the Packaging has over-taken us all.
I got to thinking about all this during a showing of "Paris, je t'aime" at the Avon Cinema in Providence. [By the way, one of the nice things about Providence is that it is a big little city which adores movies. In addition to the Providence Place IMAX complex next to Gloria Dei Lutheran, the Avon and the Cable Car Cinemas are longtime rivals vying for the best of current foreign films. Meanwhile many of the best arthouses in New England (The Orson Welles in Cambridge, the Lincoln and York Square Cinemas in New Haven) have all but vanished.]
"Paris, je t'aime," although a bit hectic for some filmgoers, does not disappoint as a virtual smorgasbord of modern film-making. It contains nearly twenty short films by 18 directorial teams, all set in the neighborhood quartiers of Paris. The casting is drawn from a satisfying blend of familiar stars, wonderful character actors, and several even risen from the dead. The film is rated R for language and brief drug use, and the story lines follow adult romantic themes, yet it it makes a wonderful introduction to the the OTHER consummate art-form today, the movie playing in your neighborhood. Sadly, this film will likely not be seen in many American neighborhoods or Naked Public Squares. Who knows? Maybe we'll also catch it on Youtube or DVD. The Coen brothers' foul-mouthed comic vignette in the Quartier Tuileries is by itself worth the cost of admission--alongside several other hilarious adventures in the City of Light.
For those of us who cannot afford a trip to Paris...even more so. (Who could forget the Vampire Sequence with Elijah Wood?)
Your obdt. svt.,
dave buehler | http://yourobdtsvt.blogspot.com
For example I frequently find myself feeling (or sounding like) a complete babe in the wordy woods online whenever I attempt to go after a clarification for something someone has uttered on a listserv, blog, or whatever. It is as if we live in a time when it is no longer worthwhile to speak clearly, only just to to speak and speak some more. How this derives from Talk Radio (see Liev Schreiber's current play on Broadway) or the politics of self-righteousness and victimhood or Culture Wars or Red v. Blue or Retro/Metro is all beyond me. Nevertheless, it is abundantly clear that a kind of Cultural Manicheanism has established itself as claiming the floor in our civic conversation. Ever since Richard John Neuhaus's minor classic, The Naked Public Square: Religion and Democracy in America, this has been presumed to reveal a critical fissure between state and church. Neuhaus wrote in the 80's, but more recently his model of church/state miscommunication has become endemic in all the
spheres of human life.
The coming of the Internet has surely intensified this breakdown in the clarity of our society's communication. And so thirst-like is the nature of this process that the only remedies we are offered seem to involve either quantitatively MORE (or qualitatively BETTER) communication. That this dilemma echoes Neuhaus is made clear on page 1 of TNPS, where he describes a famous New Yorker cartoon lampooning a NEW box of "NEW!" breakfast cereal, wherein the only thing new is that word "new"....
Something similar happens when one listens to our political leaders, movers and shakers engage in what calls itself "debate" these days. It was Thomas Hoving of the Met who long ago wrote that our "consummate art-form is Packaging." And in these (latter) days of YouTube, podcasting, Mefeedia and cetera, the Packaging has over-taken us all.
I got to thinking about all this during a showing of "Paris, je t'aime" at the Avon Cinema in Providence. [By the way, one of the nice things about Providence is that it is a big little city which adores movies. In addition to the Providence Place IMAX complex next to Gloria Dei Lutheran, the Avon and the Cable Car Cinemas are longtime rivals vying for the best of current foreign films. Meanwhile many of the best arthouses in New England (The Orson Welles in Cambridge, the Lincoln and York Square Cinemas in New Haven) have all but vanished.]
"Paris, je t'aime," although a bit hectic for some filmgoers, does not disappoint as a virtual smorgasbord of modern film-making. It contains nearly twenty short films by 18 directorial teams, all set in the neighborhood quartiers of Paris. The casting is drawn from a satisfying blend of familiar stars, wonderful character actors, and several even risen from the dead. The film is rated R for language and brief drug use, and the story lines follow adult romantic themes, yet it it makes a wonderful introduction to the the OTHER consummate art-form today, the movie playing in your neighborhood. Sadly, this film will likely not be seen in many American neighborhoods or Naked Public Squares. Who knows? Maybe we'll also catch it on Youtube or DVD. The Coen brothers' foul-mouthed comic vignette in the Quartier Tuileries is by itself worth the cost of admission--alongside several other hilarious adventures in the City of Light.
For those of us who cannot afford a trip to Paris...even more so. (Who could forget the Vampire Sequence with Elijah Wood?)
Your obdt. svt.,
dave buehler | http://yourobdtsvt.blogspot.com
Saturday, June 2, 2007
Pentecost 3 June 17, 2007 (Father's Day)
LEXEGETE™ / Year C / Gospel of Luke
__________________________________________
THIRD SUNDAY AFTER PENTECOST
June 17, 2007 (Lectionary 11)
Complementary Series
2 Samuel 11:26—12:10, 13-15
Psalm 32 (Ps. 32:5)
Galatians 2:15-21
Luke 7:36—8:3
Semicontinuous Series
1 Kings 21:1-10 (11-14) 15-21a
Psalm 5:1-8 (Ps. 5:8)
Galatians 2:15-21
Luke 7:36—8:3
__________________________________________
1a. TEXT: Luke 7:36-50
Lk. 7:36 One of the Pharisees asked Jesus to eat with him, and he went into
the Pharisee's house and took his place at the table.
Lk. 7:37 And a woman in the city, who was a sinner, having learned that he
was eating in the Pharisee's house, brought an alabaster jar of ointment.
Lk. 7:38 She stood behind him at his feet, weeping, and began to bathe his
feet with her tears and to dry them with her hair. Then she continued kissing
his feet and anointing them with the ointment.
Lk. 7:39 Now when the Pharisee who had invited him saw it, he said to
himself, "If this man were a prophet, he would have known who and what
kind of woman this is who is touching him-- that she is a sinner."
Lk. 7:40 Jesus spoke up and said to him, "Simon, I have something to say to
you." "Teacher," he replied, "Speak."
Lk. 7:41 "A certain creditor had two debtors; one owed five hundred
denarii, and the other fifty.
Lk. 7:42 When they could not pay, he canceled the debts for both of them.
Now which of them will love him more?"
Lk. 7:43 Simon answered, "I suppose the one for whom he canceled the
greater debt." And Jesus said to him, "You have judged rightly."
Lk. 7:44 Then turning toward the woman, he said to Simon, "Do you see
this woman? I entered your house; you gave me no water for my feet, but she
has bathed my feet with her tears and dried them with her hair.
Lk. 7:45 You gave me no kiss, but from the time I came in she has not
stopped kissing my feet.
Lk. 7:46 You did not anoint my head with oil, but she has anointed my feet
with ointment.
Lk. 7:47 Therefore, I tell you, her sins, which were many, have been
forgiven; hence she has shown great love. But the one to whom little is
forgiven, loves little."
Lk. 7:48 Then he said to her, "Your sins are forgiven."
Lk. 7:49 But those who were at the table with him began to say among
themselves, "Who is this who even forgives sins?"
Lk. 7:50 And he said to the woman, "Your faith has saved you; go in peace."
1b. CONTEXT: Luke 7:36-50
The general theme of the two volume work of Luke-Acts relates to
beneficial actions of God in the lives of people in this world. The theme is
developed in the meaning of what God has done, first in the servant, Jesus,
and then in the servant, the church. In volume one, the Gospel, after
introducing Jesus, the work of Jesus is described in two stages. This is
followed by a report of the death and resurrection of Jesus.
This lection is a portion of stage one of the report of Jesus' work. This
stage focuses on the identity of Jesus. After reporting the call of the disciples,
Luke includes his version of the Sermon on the Mount. Following the sermon
is a series of segments describing contacts by Jesus with people. In these
contacts the nature of his mission is revealed. Jesus healed the son of a
Roman Centurion. He restored life to the son of a widow. He related his
work to the ministry of John the Baptist. In this lection, Jesus contrasts his
contact with the reputable guests at a party with his contact with a woman
known to be a sinner.
2. ANALYSIS: Luke 7: 36-50
Notes from the English Text: Simon, a prominent community leader,
invited Jesus, the traveling Rabbi, to a dinner party at his home. The polite
atmosphere of the dinner was soon disrupted when a woman of the city,
known to be a sinner, approached Jesus while he was at the table. To the
shock of the host, Jesus allowed the woman to wash his feet with her tears
and dry them with her hair.
When Simon challenged his behavior, Jesus told his host a small story
about two men who owed debts they could not repay. One owed a small
amount while the other owed much. The Lender cancelled the debts of both.
Jesus then asked: "Which of the two will be more grateful?" Simon selected
the one whose cancelled debt was larger. Jesus agreed and then pointed out
the contrast between the way she had treated him and the way Simon had
treated him. The behavior of both revealed the attitudes in their hearts.
Notes on Greek words and phrases:
7:37 - [ ]; "a sinner in the city;" This arrangement of words to describe
her is a reflection of her notoriety. It does not in itself describe what kind of
sin.
7:41 - [ ]; "debtor;" This word is used only here and Luke 16:5 in the
New Testament.
7:42 - [ ]; "forgave;" This is a warm word for forgiveness. It is a favor
freely and graciously offered.
7:47 - [ ]; "forgiven;" This word describes a direct assurance of
forgiveness or pardon.
Notes from commentaries:
In the social setting of Jesus' day, dinner parties were often community
events. The table in the middle of the room was for invited guests. People of
the community were welcome to stand around the wall and listen in as the
guests talked. Dinner guests literally "reclined" at table. Couches were set at
angles around the table. Guests reclined with their heads near the table. The
woman who approached Jesus, left the wall and went to his feet which were
extended away from the table. With that arrangement, she could easily wash
his feet and dry them.
While the typical conclusion about the woman who was "a sinner of the
city" is that she was a prostitute, that is not necessarily so. A "sinner" could
be one guilty of immorality, like a prostitute. "Sinner" also referred to people
who engaged in a dishonorable or ritually unclean occupation. Some such
occupations were tax collector, shepherd, donkey-driver, peddler, and
tanner. Her husband or father could have followed an occupation that set
the family apart in the city.
The text does not report the cause of the woman's tears. What it does
report is her exceptional gratitude to Jesus. The implication of gratitude is
that she had already been forgiven and responded accordingly.
Simon invited Jesus to a dinner because he was a visiting Rabbi. He halfthought
he might be a prophet. His reception was polite but not warm.
Some of the expected courtesies of a host were omitted. Simon did not have
a servant wash Jesus' feet - a sign of concern for a guest's comfort when
people wore sandals and accumulated dirt in travels. He did not offer
perfumed oil for Jesus's head - a relief after walking in the hot sun. The
5
contrast is between the host whose hospitality is restrained and the woman
whose ministries were excessive. Jesus indicated that her care was prompted
by deep gratitude for forgiveness.
Simon was shocked that Jesus allowed a woman, a sinner, to touch him in
public. That Jesus did so weakened Simon's belief he might be a prophet. He
expected a prophet to know what kind of woman she was.
In good Rabbinic fashion, Jesus told Simon a story. "Two men borrowed
money. One owed 500 coins; the other owed 50. Neither was able to
repay the loans. The lender forgave both." Which would be more grateful,
Jesus wanted to know. Simon thought the person who had the larger debt
cancelled.
Simon thought Jesus did not really see the woman like he did. Jesus
questioned that: "Simon, do you see this woman?" Simon only saw her
exterior. Jesus saw deep into her heart. Jesus really was a prophet. Then,
perhaps it was obvious that Simon was unable to see her like Jesus did, Jesus
explained what was happening in her life. Her behavior was an expression of
deep gratitude for being forgiven. The character of her heart was revealed by
what she did.
Her behavior was in sharp contrast to that of Simon. His behavior had
revealed not even courteous care for Jesus at the same time her behavior
revealed deep gratitude. She had been forgiven - he had not.
3. STRATEGY: Luke 7: 36-50
The text offers several possibilities for application to human life today.
The loving, forgiving activity of God precedes the human response. The text
strongly emphasizes that the woman's grateful behavior was a RESPONSE to
what God had done for her. She did not minister to Jesus to be forgiven;
she ministered to Jesus in gratitude for having been forgiven. In a society that
can so easily require one to earn or deserve what is received, this text offers
an opportunity to explore the grace of God. If people must earn or deserve
God's love, they are "out of luck." None do. BUT they have hope because
God chooses to give love first.
A second option can focus on the grateful response of the woman to her
forgiveness. Genuine gratitude prompts one to do acts of devotion to Jesus.
While she was able to serve Jesus directly, today we serve him in the people
around us. Anyone in need, hurting, or helpless becomes "Jesus" whom we
can serve. It requires little effort to discover many we can care about.
A third option could be self-righteous blindness. The malady of Simon
exists in us today. Too easily those of us who are "reputable" stereotype
those who are not like us and label them "sinner." This text, and its "metastory"
may convict us and call us to spiritual insight and true repentance that
can accept the freely offered forgiveness of God.
A fourth option might assist the church in responding to a current issue.
While it does not use the entire lection, it does stimulate a new perception.
The question of Jesus: "Simon, Do you see this woman?" could be asked of
us. While society has often failed "to see" women, the church is worse. We
have looked at the exterior of gender or role and missed seeing God's call,
God's gifts in women. This lection could become the opportunity to "see
women." [In 1984, a guest Chaplain for the Minnesota House of
Representatives learned about women in politics. In his prayer to open the
House session, the minister asked the Lord "to bless the men" in the
chamber" and to help "the men make wise decisions." He made other
references to male legislators, none to women. When he said, "Amen," and
returned to the House retiring room, he was followed by the 19 women
House members. They let him know they did not appreciate being left out of
his prayer. He apologized and told them: "I am sure God gave his blessing to
you, too."]
Exegete: Brian A. Nelson, D. Min.
(Disciples of Christ, W. Lafayette, IN
________________________________________
LEXEGETE™ © 2007
Tischrede Software
Dartmouth,MA 02747
________________________________________
__________________________________________
THIRD SUNDAY AFTER PENTECOST
June 17, 2007 (Lectionary 11)
Complementary Series
2 Samuel 11:26—12:10, 13-15
Psalm 32 (Ps. 32:5)
Galatians 2:15-21
Luke 7:36—8:3
Semicontinuous Series
1 Kings 21:1-10 (11-14) 15-21a
Psalm 5:1-8 (Ps. 5:8)
Galatians 2:15-21
Luke 7:36—8:3
__________________________________________
1a. TEXT: Luke 7:36-50
Lk. 7:36 One of the Pharisees asked Jesus to eat with him, and he went into
the Pharisee's house and took his place at the table.
Lk. 7:37 And a woman in the city, who was a sinner, having learned that he
was eating in the Pharisee's house, brought an alabaster jar of ointment.
Lk. 7:38 She stood behind him at his feet, weeping, and began to bathe his
feet with her tears and to dry them with her hair. Then she continued kissing
his feet and anointing them with the ointment.
Lk. 7:39 Now when the Pharisee who had invited him saw it, he said to
himself, "If this man were a prophet, he would have known who and what
kind of woman this is who is touching him-- that she is a sinner."
Lk. 7:40 Jesus spoke up and said to him, "Simon, I have something to say to
you." "Teacher," he replied, "Speak."
Lk. 7:41 "A certain creditor had two debtors; one owed five hundred
denarii, and the other fifty.
Lk. 7:42 When they could not pay, he canceled the debts for both of them.
Now which of them will love him more?"
Lk. 7:43 Simon answered, "I suppose the one for whom he canceled the
greater debt." And Jesus said to him, "You have judged rightly."
Lk. 7:44 Then turning toward the woman, he said to Simon, "Do you see
this woman? I entered your house; you gave me no water for my feet, but she
has bathed my feet with her tears and dried them with her hair.
Lk. 7:45 You gave me no kiss, but from the time I came in she has not
stopped kissing my feet.
Lk. 7:46 You did not anoint my head with oil, but she has anointed my feet
with ointment.
Lk. 7:47 Therefore, I tell you, her sins, which were many, have been
forgiven; hence she has shown great love. But the one to whom little is
forgiven, loves little."
Lk. 7:48 Then he said to her, "Your sins are forgiven."
Lk. 7:49 But those who were at the table with him began to say among
themselves, "Who is this who even forgives sins?"
Lk. 7:50 And he said to the woman, "Your faith has saved you; go in peace."
1b. CONTEXT: Luke 7:36-50
The general theme of the two volume work of Luke-Acts relates to
beneficial actions of God in the lives of people in this world. The theme is
developed in the meaning of what God has done, first in the servant, Jesus,
and then in the servant, the church. In volume one, the Gospel, after
introducing Jesus, the work of Jesus is described in two stages. This is
followed by a report of the death and resurrection of Jesus.
This lection is a portion of stage one of the report of Jesus' work. This
stage focuses on the identity of Jesus. After reporting the call of the disciples,
Luke includes his version of the Sermon on the Mount. Following the sermon
is a series of segments describing contacts by Jesus with people. In these
contacts the nature of his mission is revealed. Jesus healed the son of a
Roman Centurion. He restored life to the son of a widow. He related his
work to the ministry of John the Baptist. In this lection, Jesus contrasts his
contact with the reputable guests at a party with his contact with a woman
known to be a sinner.
2. ANALYSIS: Luke 7: 36-50
Notes from the English Text: Simon, a prominent community leader,
invited Jesus, the traveling Rabbi, to a dinner party at his home. The polite
atmosphere of the dinner was soon disrupted when a woman of the city,
known to be a sinner, approached Jesus while he was at the table. To the
shock of the host, Jesus allowed the woman to wash his feet with her tears
and dry them with her hair.
When Simon challenged his behavior, Jesus told his host a small story
about two men who owed debts they could not repay. One owed a small
amount while the other owed much. The Lender cancelled the debts of both.
Jesus then asked: "Which of the two will be more grateful?" Simon selected
the one whose cancelled debt was larger. Jesus agreed and then pointed out
the contrast between the way she had treated him and the way Simon had
treated him. The behavior of both revealed the attitudes in their hearts.
Notes on Greek words and phrases:
7:37 - [ ]; "a sinner in the city;" This arrangement of words to describe
her is a reflection of her notoriety. It does not in itself describe what kind of
sin.
7:41 - [ ]; "debtor;" This word is used only here and Luke 16:5 in the
New Testament.
7:42 - [ ]; "forgave;" This is a warm word for forgiveness. It is a favor
freely and graciously offered.
7:47 - [ ]; "forgiven;" This word describes a direct assurance of
forgiveness or pardon.
Notes from commentaries:
In the social setting of Jesus' day, dinner parties were often community
events. The table in the middle of the room was for invited guests. People of
the community were welcome to stand around the wall and listen in as the
guests talked. Dinner guests literally "reclined" at table. Couches were set at
angles around the table. Guests reclined with their heads near the table. The
woman who approached Jesus, left the wall and went to his feet which were
extended away from the table. With that arrangement, she could easily wash
his feet and dry them.
While the typical conclusion about the woman who was "a sinner of the
city" is that she was a prostitute, that is not necessarily so. A "sinner" could
be one guilty of immorality, like a prostitute. "Sinner" also referred to people
who engaged in a dishonorable or ritually unclean occupation. Some such
occupations were tax collector, shepherd, donkey-driver, peddler, and
tanner. Her husband or father could have followed an occupation that set
the family apart in the city.
The text does not report the cause of the woman's tears. What it does
report is her exceptional gratitude to Jesus. The implication of gratitude is
that she had already been forgiven and responded accordingly.
Simon invited Jesus to a dinner because he was a visiting Rabbi. He halfthought
he might be a prophet. His reception was polite but not warm.
Some of the expected courtesies of a host were omitted. Simon did not have
a servant wash Jesus' feet - a sign of concern for a guest's comfort when
people wore sandals and accumulated dirt in travels. He did not offer
perfumed oil for Jesus's head - a relief after walking in the hot sun. The
5
contrast is between the host whose hospitality is restrained and the woman
whose ministries were excessive. Jesus indicated that her care was prompted
by deep gratitude for forgiveness.
Simon was shocked that Jesus allowed a woman, a sinner, to touch him in
public. That Jesus did so weakened Simon's belief he might be a prophet. He
expected a prophet to know what kind of woman she was.
In good Rabbinic fashion, Jesus told Simon a story. "Two men borrowed
money. One owed 500 coins; the other owed 50. Neither was able to
repay the loans. The lender forgave both." Which would be more grateful,
Jesus wanted to know. Simon thought the person who had the larger debt
cancelled.
Simon thought Jesus did not really see the woman like he did. Jesus
questioned that: "Simon, do you see this woman?" Simon only saw her
exterior. Jesus saw deep into her heart. Jesus really was a prophet. Then,
perhaps it was obvious that Simon was unable to see her like Jesus did, Jesus
explained what was happening in her life. Her behavior was an expression of
deep gratitude for being forgiven. The character of her heart was revealed by
what she did.
Her behavior was in sharp contrast to that of Simon. His behavior had
revealed not even courteous care for Jesus at the same time her behavior
revealed deep gratitude. She had been forgiven - he had not.
3. STRATEGY: Luke 7: 36-50
The text offers several possibilities for application to human life today.
The loving, forgiving activity of God precedes the human response. The text
strongly emphasizes that the woman's grateful behavior was a RESPONSE to
what God had done for her. She did not minister to Jesus to be forgiven;
she ministered to Jesus in gratitude for having been forgiven. In a society that
can so easily require one to earn or deserve what is received, this text offers
an opportunity to explore the grace of God. If people must earn or deserve
God's love, they are "out of luck." None do. BUT they have hope because
God chooses to give love first.
A second option can focus on the grateful response of the woman to her
forgiveness. Genuine gratitude prompts one to do acts of devotion to Jesus.
While she was able to serve Jesus directly, today we serve him in the people
around us. Anyone in need, hurting, or helpless becomes "Jesus" whom we
can serve. It requires little effort to discover many we can care about.
A third option could be self-righteous blindness. The malady of Simon
exists in us today. Too easily those of us who are "reputable" stereotype
those who are not like us and label them "sinner." This text, and its "metastory"
may convict us and call us to spiritual insight and true repentance that
can accept the freely offered forgiveness of God.
A fourth option might assist the church in responding to a current issue.
While it does not use the entire lection, it does stimulate a new perception.
The question of Jesus: "Simon, Do you see this woman?" could be asked of
us. While society has often failed "to see" women, the church is worse. We
have looked at the exterior of gender or role and missed seeing God's call,
God's gifts in women. This lection could become the opportunity to "see
women." [In 1984, a guest Chaplain for the Minnesota House of
Representatives learned about women in politics. In his prayer to open the
House session, the minister asked the Lord "to bless the men" in the
chamber" and to help "the men make wise decisions." He made other
references to male legislators, none to women. When he said, "Amen," and
returned to the House retiring room, he was followed by the 19 women
House members. They let him know they did not appreciate being left out of
his prayer. He apologized and told them: "I am sure God gave his blessing to
you, too."]
Exegete: Brian A. Nelson, D. Min.
(Disciples of Christ, W. Lafayette, IN
________________________________________
LEXEGETE™ © 2007
Tischrede Software
Dartmouth,MA 02747
________________________________________
PENTECOST 2 | June 10, 2007
LEXEGETE™ / Year C / Gospel of Luke
SECOND SUNDAY AFTER PENTECOST | June 10, 2007
_____________________________________________________
(Lectionary 10)
Complementary Series
1 Kings 17:17-24
Psalm 30 (Ps. 30:2)
Galatians 1:11-24
Luke 7:11-17
Semicontinuous Series
1 Kings 17:8-16 (17-24)
Psalm 146 (Ps. 146:8)
Galatians 1:11-24
Luke 7:11-17
_____________________________________________________
1a. TEXT: Luke 7:11-17
Lk. 7:11 Soon afterwards he went to a town called Nain, and his disciples and a large
crowd went with him.
Lk. 7:12 As he approached the gate of the town, a man who had died was being carried
out. He was his mother's only son, and she was a widow; and with her was a large crowd from the town.
Lk. 7:13 When the Lord saw her, he had compassion for her and said to her, "Do not
weep."
Lk. 7:14 Then he came forward and touched the bier, and the bearers stood still. And he said, "Young man, I say to you, rise!"
Lk. 7:15 The dead man sat up and began to speak, and Jesus gave him to his mother.
Lk. 7:16 Fear seized all of them; and they glorified God, saying, "A great prophet has risen among us!" and "God has looked favorably on his people!"
Lk. 7:17 This word about him spread throughout Judea and all the surrounding country.
1b. CONTEXT: Luke 7:11-17
The account of the raising of the widow's son is form the special "L" source. It shares many similarities with the Elijah story in 1 Kings 17:17-24. The story follows the healing of the centurion's slave and leads up to Jesus' reply to the disciples of John the Baptizer, "the dead are raised up" (Luke 7:22).
The story gives witness to the fulfillment of the prophesies in the Songs of Mary,
Zechariah and Simeon and the Isaiah prophecy in Luke 4:18,19 in the person of Jesus. He is the one Israel has hoped for. The Lucan theme of mercy and compassion for the poor, women and all marginalized persons is developed.
2. ANALYSIS: Luke 7:11-17
Luke 7:13 - And when the Lord aw her, he had compassion on her and said to her, "Do
not weep." - ho kyrios - Among the gospels, this title appears only in Luke, as mentioned elsewhere in this volume of LEXEGETE. The title is introduced her and reflects a later Christological understanding of Jesus' identity.
Lk. 7:13 - esplagchnisthei - to have compassion - The theme of compassion is developed here. It was the through the tener splagchna of God that Jesus was sent to preach the good news (Luke 1:78,79). One's innermost being, bowels, are moved with pity and mercy. This is the feeling of the Good Samaritan (Luke 10:30-37) and the father of the Prodigal Son (Luke 15:11-32). Luke helps us realize the compassion and mercy God pours out to all who fear him and especially to the poor, lost, the broken.
Lk. 7:13 - do not weep - The beatitudes are here coming alive...."Blessed are you who weep
now for you shall laugh" (Luke 6:21b).
Lk. 7:14 - And he came and touched the bier - heipsato - Touching the dead resulted in
ceremonial uncleanness for Jewish priests, those who had been anointed to serve God
(Lev. 21:11,22:4f.). Jesus ignores this concern about purity in touching the bier. He is
willing to touch and be touched by the "untouchables." (See 5:13, the leper; 6:19, the
crowd; 8:43f., the woman with the flow of blood; 7:36;f., the woman who anoints his feet;
18:15, the infants; 22:51, the slave's ear).
Lk. 7:16 - Fear seized them all and they glorified God saying, "A great prophet has risen
among us!" and "God has visited his people!" - fear - phobos- This is similar to the fear
experienced by the shepherds when the angel appeared to them and announced the birth
of Christ. "Fear" is an awareness of God which leads to glorifying God. "Fear" is the
attitude of humility Jesus invites his followers to in the parable of the pharisee and the tax
collector (187:9-14). As Mary proclaimed, "his mercy is on those who fear him."
Lk 7:16 - great prophet - In the Elijah story (1 Kings 17:17-24) after the prophet restores
life to the widow's son she remarks, "Now I know that you are a man of God." The
miracle pointed to the authority of the prophet and the authenticity of his message. In
calling Jesus a "great prophet," the bystanders link Jesus to the prophets of old: Moses,
Elijah, Elisha, Isaiah, Jonah, et alia. Jeus is authenticated, sent by God to communicate the
invitation to repentance and God's love and mercy. But Jesus more than parallels the
prophets of old (see Luke 4:25-27). In the person of Jesus many will be raised from the
dead (7:22;8:54,55). Many lepers will be cleansed (5:12f.; 17:11-19). The greater number
of healings indicates that Jesus is greater than the prophets. He is the one of whom the
prophets foretold (24:44f.).
4
Lk. 7:16 - God has visited his people - As predicted by the prophets and lauded by
Zechariah (1:68), "the Lord has visited and redeemed his people." God has come to look
after and care for his people. In coming Jesus demonstrates God's concern and
responsibility for humanity.
3. STRATEGY: Luke 7:11-17
Several approaches could be taken in exploring this text in a sermon:
a) RECOGNIZING OUR LORD:
If Jesus came to us today, would we know to be the Lord, the Christ?
One way we might be able to identify Jesus is through Scripture. Knowing what the
prophets foretold about him would help us to recognize him. If we are weak in our
understanding of Scripture, Jesus would help us by pointing out passages which point to who he is. We might recognize him through what he does, his actions, or what he teaches. If we are humble and fear God, then Jesus will be able to make himself known to us.
b) THE POWER OF TOUCH:
Jesus has shown us the importance and power of touch in our daily lives. Touch
communicates our love and our concern for others. Touch demonstrates our presence
with others. As the AIDS (HIV) epidemic continues to spread and reach into more amd
more of our relationships, our willingness to touch the victims and the infected will convey our presence and God's in ways that words and prayers cannot.
c) REACHING OUT:
What a tremendous feeling it must have been for the bystanders to realize that God
has visited his people. What an awareness of God's concern and sense of responsibility for them. They counted for something, were valuable in God's eyes. God had not forgotten them. In parish visiting we demonstrate our concern for the health and wellbeing of others. We communicate their importance to us (and God) by visiting with them.
Each of these three main themes offers a special message of value and importance to the whole people of God. The hymns suggested in the following section were selected to amplify and underscore these themes.
4. MUSIC SUGGESTIONS: Luke 7:11-17
a) Recognizing our Lord:
O LOVE, HOW DEEP, HOW BROAD, HOW HIGH (HB 448/9);
I
CALL ON THEE, LORD JESUS CHRIST (HB 634);
COME, LET US WITH OUR LORD ARISE ( HB 49);
O BLESS THE LORD, MY SOUL! (HB 411);
THINE ARM, O LORD, IN DAYS OF OLD (HB 567);
0 FOR A THOUSAND TONGUES TO SING (HB 493);
FROM THEE ALL SKILL AND SCIENCE FLOW (HB 566).
b) The power of touch:
CHRIST, WHOSE GLORY FILLS THE SKIES (HB 6/7);
THERE'S A WIDENESS IN GOD'S MERCY (HB 469/70);
JESU,JESU (HB 602, Ghanaian folk song);
6
WHERE CROSS THE CROWDED WAYS OF LIFE (HB 609);
HOW SWEET THE NAME OF JESUS SOUNDS (HB 644).
c) Reaching out:
LORD OF ALL HOPEFULNESS (HB 482);
I N CHRIST THERE IS NOT EAST OR WEST (HB 529);
LEAD US, HEAVENLY FATHER (HB 559);
LORD,MAKE US SERVANTS OF YOUR PEACE (HB 593);
LORD, WHOSE LOVE THROUGH HUMBLE SERVICE (HB 610);
HOW FIRM A FOUNDATION (HB 636).
5. A NOTE ON THE DAY OF SAINT BARNABAS (JUNE 11):
Propers for this observance are much the same in most lectionaries,
and for all three years of the sequence. In both the Book of Common Prayer and the Lutheran Book of Worship, these include:
Psalm - 112
Lesson - Isaiah 42:5-12
Epistle - Acts 11:19-30; 13:1-3
Gospel - Matthew 10:7-16
In the Gospel for this occasion, Jesus sends out his disciples to do as he has done (Matthew
10:7-16).
Barnabas and Paul are commissioned and sent our for ministry in Acts 13:3. Paul
and Barnabas develop relationships with those they preached to and taught. They have a desire to visit those churches which they founded (Acts 15:36). In there visiting Paul and Barnabas manifest the concern and responsibility for reaching out, which was mentioned above as theme (c) in the Proper 5 Gospel.
Thus one approach for this day would be to address the occasion not merely by
rehearsing the story of Barnabas, but expanding it to include the missionary outreach and church-building which Barnabas, Paul, you and I can engage in down to the present. Thus this day could be a great celebration of the church's mission in the contemporary scene, addressing a wide range range of important global, spiritual, human concerns.
Exegete – Rev. Dr. Lance B. Almeida †
The late Reverend Doctor Lance B. Almeida, of Millinocket, Maine, beloved husband of
Alison Almeida, was ordained October 12, 1985, and received his doctor of ministry from Bangor Theological Seminary in 1997. He was elected to the Standing Committee of the Episcopal Diocese of Maine and later served as its president. Father Lance was rector of St. Andrew's Episcopal Church, Millinocket, for 15 years. He was a chaplain at Millinocket Regional Hospital, a member of the hospital's Public Information Committee, a member of the Drug and Alcohol Team at Stearns High School and a member of the Katahdin Area Coalition. He was a hospice volunteer, enjoyed being an AARP tax preparer and played golf, bridge and tennis. We were privileged to serve with Fr. Lance while he was at St. John’s in Fall River, MA. He Lance is much missed by his family, friends, colleagues and parishioners.
______________________________________
LEXEGETE™
© 2007 Tischrede Software
Dartmouth, MA 02747
_______________________________________
SECOND SUNDAY AFTER PENTECOST | June 10, 2007
_____________________________________________________
(Lectionary 10)
Complementary Series
1 Kings 17:17-24
Psalm 30 (Ps. 30:2)
Galatians 1:11-24
Luke 7:11-17
Semicontinuous Series
1 Kings 17:8-16 (17-24)
Psalm 146 (Ps. 146:8)
Galatians 1:11-24
Luke 7:11-17
_____________________________________________________
1a. TEXT: Luke 7:11-17
Lk. 7:11 Soon afterwards he went to a town called Nain, and his disciples and a large
crowd went with him.
Lk. 7:12 As he approached the gate of the town, a man who had died was being carried
out. He was his mother's only son, and she was a widow; and with her was a large crowd from the town.
Lk. 7:13 When the Lord saw her, he had compassion for her and said to her, "Do not
weep."
Lk. 7:14 Then he came forward and touched the bier, and the bearers stood still. And he said, "Young man, I say to you, rise!"
Lk. 7:15 The dead man sat up and began to speak, and Jesus gave him to his mother.
Lk. 7:16 Fear seized all of them; and they glorified God, saying, "A great prophet has risen among us!" and "God has looked favorably on his people!"
Lk. 7:17 This word about him spread throughout Judea and all the surrounding country.
1b. CONTEXT: Luke 7:11-17
The account of the raising of the widow's son is form the special "L" source. It shares many similarities with the Elijah story in 1 Kings 17:17-24. The story follows the healing of the centurion's slave and leads up to Jesus' reply to the disciples of John the Baptizer, "the dead are raised up" (Luke 7:22).
The story gives witness to the fulfillment of the prophesies in the Songs of Mary,
Zechariah and Simeon and the Isaiah prophecy in Luke 4:18,19 in the person of Jesus. He is the one Israel has hoped for. The Lucan theme of mercy and compassion for the poor, women and all marginalized persons is developed.
2. ANALYSIS: Luke 7:11-17
Luke 7:13 - And when the Lord aw her, he had compassion on her and said to her, "Do
not weep." - ho kyrios - Among the gospels, this title appears only in Luke, as mentioned elsewhere in this volume of LEXEGETE. The title is introduced her and reflects a later Christological understanding of Jesus' identity.
Lk. 7:13 - esplagchnisthei - to have compassion - The theme of compassion is developed here. It was the through the tener splagchna of God that Jesus was sent to preach the good news (Luke 1:78,79). One's innermost being, bowels, are moved with pity and mercy. This is the feeling of the Good Samaritan (Luke 10:30-37) and the father of the Prodigal Son (Luke 15:11-32). Luke helps us realize the compassion and mercy God pours out to all who fear him and especially to the poor, lost, the broken.
Lk. 7:13 - do not weep - The beatitudes are here coming alive...."Blessed are you who weep
now for you shall laugh" (Luke 6:21b).
Lk. 7:14 - And he came and touched the bier - heipsato - Touching the dead resulted in
ceremonial uncleanness for Jewish priests, those who had been anointed to serve God
(Lev. 21:11,22:4f.). Jesus ignores this concern about purity in touching the bier. He is
willing to touch and be touched by the "untouchables." (See 5:13, the leper; 6:19, the
crowd; 8:43f., the woman with the flow of blood; 7:36;f., the woman who anoints his feet;
18:15, the infants; 22:51, the slave's ear).
Lk. 7:16 - Fear seized them all and they glorified God saying, "A great prophet has risen
among us!" and "God has visited his people!" - fear - phobos- This is similar to the fear
experienced by the shepherds when the angel appeared to them and announced the birth
of Christ. "Fear" is an awareness of God which leads to glorifying God. "Fear" is the
attitude of humility Jesus invites his followers to in the parable of the pharisee and the tax
collector (187:9-14). As Mary proclaimed, "his mercy is on those who fear him."
Lk 7:16 - great prophet - In the Elijah story (1 Kings 17:17-24) after the prophet restores
life to the widow's son she remarks, "Now I know that you are a man of God." The
miracle pointed to the authority of the prophet and the authenticity of his message. In
calling Jesus a "great prophet," the bystanders link Jesus to the prophets of old: Moses,
Elijah, Elisha, Isaiah, Jonah, et alia. Jeus is authenticated, sent by God to communicate the
invitation to repentance and God's love and mercy. But Jesus more than parallels the
prophets of old (see Luke 4:25-27). In the person of Jesus many will be raised from the
dead (7:22;8:54,55). Many lepers will be cleansed (5:12f.; 17:11-19). The greater number
of healings indicates that Jesus is greater than the prophets. He is the one of whom the
prophets foretold (24:44f.).
4
Lk. 7:16 - God has visited his people - As predicted by the prophets and lauded by
Zechariah (1:68), "the Lord has visited and redeemed his people." God has come to look
after and care for his people. In coming Jesus demonstrates God's concern and
responsibility for humanity.
3. STRATEGY: Luke 7:11-17
Several approaches could be taken in exploring this text in a sermon:
a) RECOGNIZING OUR LORD:
If Jesus came to us today, would we know to be the Lord, the Christ?
One way we might be able to identify Jesus is through Scripture. Knowing what the
prophets foretold about him would help us to recognize him. If we are weak in our
understanding of Scripture, Jesus would help us by pointing out passages which point to who he is. We might recognize him through what he does, his actions, or what he teaches. If we are humble and fear God, then Jesus will be able to make himself known to us.
b) THE POWER OF TOUCH:
Jesus has shown us the importance and power of touch in our daily lives. Touch
communicates our love and our concern for others. Touch demonstrates our presence
with others. As the AIDS (HIV) epidemic continues to spread and reach into more amd
more of our relationships, our willingness to touch the victims and the infected will convey our presence and God's in ways that words and prayers cannot.
c) REACHING OUT:
What a tremendous feeling it must have been for the bystanders to realize that God
has visited his people. What an awareness of God's concern and sense of responsibility for them. They counted for something, were valuable in God's eyes. God had not forgotten them. In parish visiting we demonstrate our concern for the health and wellbeing of others. We communicate their importance to us (and God) by visiting with them.
Each of these three main themes offers a special message of value and importance to the whole people of God. The hymns suggested in the following section were selected to amplify and underscore these themes.
4. MUSIC SUGGESTIONS: Luke 7:11-17
a) Recognizing our Lord:
O LOVE, HOW DEEP, HOW BROAD, HOW HIGH (HB 448/9);
I
CALL ON THEE, LORD JESUS CHRIST (HB 634);
COME, LET US WITH OUR LORD ARISE ( HB 49);
O BLESS THE LORD, MY SOUL! (HB 411);
THINE ARM, O LORD, IN DAYS OF OLD (HB 567);
0 FOR A THOUSAND TONGUES TO SING (HB 493);
FROM THEE ALL SKILL AND SCIENCE FLOW (HB 566).
b) The power of touch:
CHRIST, WHOSE GLORY FILLS THE SKIES (HB 6/7);
THERE'S A WIDENESS IN GOD'S MERCY (HB 469/70);
JESU,JESU (HB 602, Ghanaian folk song);
6
WHERE CROSS THE CROWDED WAYS OF LIFE (HB 609);
HOW SWEET THE NAME OF JESUS SOUNDS (HB 644).
c) Reaching out:
LORD OF ALL HOPEFULNESS (HB 482);
I N CHRIST THERE IS NOT EAST OR WEST (HB 529);
LEAD US, HEAVENLY FATHER (HB 559);
LORD,MAKE US SERVANTS OF YOUR PEACE (HB 593);
LORD, WHOSE LOVE THROUGH HUMBLE SERVICE (HB 610);
HOW FIRM A FOUNDATION (HB 636).
5. A NOTE ON THE DAY OF SAINT BARNABAS (JUNE 11):
Propers for this observance are much the same in most lectionaries,
and for all three years of the sequence. In both the Book of Common Prayer and the Lutheran Book of Worship, these include:
Psalm - 112
Lesson - Isaiah 42:5-12
Epistle - Acts 11:19-30; 13:1-3
Gospel - Matthew 10:7-16
In the Gospel for this occasion, Jesus sends out his disciples to do as he has done (Matthew
10:7-16).
Barnabas and Paul are commissioned and sent our for ministry in Acts 13:3. Paul
and Barnabas develop relationships with those they preached to and taught. They have a desire to visit those churches which they founded (Acts 15:36). In there visiting Paul and Barnabas manifest the concern and responsibility for reaching out, which was mentioned above as theme (c) in the Proper 5 Gospel.
Thus one approach for this day would be to address the occasion not merely by
rehearsing the story of Barnabas, but expanding it to include the missionary outreach and church-building which Barnabas, Paul, you and I can engage in down to the present. Thus this day could be a great celebration of the church's mission in the contemporary scene, addressing a wide range range of important global, spiritual, human concerns.
Exegete – Rev. Dr. Lance B. Almeida †
The late Reverend Doctor Lance B. Almeida, of Millinocket, Maine, beloved husband of
Alison Almeida, was ordained October 12, 1985, and received his doctor of ministry from Bangor Theological Seminary in 1997. He was elected to the Standing Committee of the Episcopal Diocese of Maine and later served as its president. Father Lance was rector of St. Andrew's Episcopal Church, Millinocket, for 15 years. He was a chaplain at Millinocket Regional Hospital, a member of the hospital's Public Information Committee, a member of the Drug and Alcohol Team at Stearns High School and a member of the Katahdin Area Coalition. He was a hospice volunteer, enjoyed being an AARP tax preparer and played golf, bridge and tennis. We were privileged to serve with Fr. Lance while he was at St. John’s in Fall River, MA. He Lance is much missed by his family, friends, colleagues and parishioners.
______________________________________
LEXEGETE™
© 2007 Tischrede Software
Dartmouth, MA 02747
_______________________________________
More Towne Times
Still, blogging versus Town meeting
I found myself guffawing a few weeks ago at a line from our Bishop Margaret's homily at this year's Renewal of Vows (Worcester, MA)...she was referring to the myriad barriers and "walls" people create in order to preserve their "uniqueness" (Spiritual and otherwise....
The example that broke me up was "skiers and boarders" since, as everyone on the snow knows (with an exception made for Waitsfield, VT) "there are no FORMER snowboarders, but lots of former SKIERS" (Jacob The Venerable, circa 1988).....the whole notion of Alterity applied to these two snowspas is of course ad absurdem--exactly the good Bishop's point!
Yet I am also reminded (by my English Teacher spouse, more often than not) that Frost's "Mending Wall" is absolutely equivocal on the alleged moral inferiority of walls (see poem at WWW.POEMHUNTER.COM).
And another thing: in his memorable brief paperback ' The Christian in Modern Style,' the late Pr. Henry Horn talked about "The Office of a Wall," an idea which he borrowed from a book written by a guy forced to wear a helmet due to a head injury. With his inimitable insight, Henry pointed out that walls (viewed solely as boundaries or line-drawing) are actually quite a nice thing for the clarity of all our Christian thinking.
Never mind that for the Cultured Despisers of today, "Christian thinking" is the worst sort of oxymoronic phrase. We must own this dilemma and for that very reason pay homage to the good boundaries that exist between us evangelical catholics and those who hide their Good News under the god-awful bushel basket of Arminianism, of which more later.
And that funny (not really) thing really did happen on the way to our Town Meeting here on Buzzards Bay not too long ago. Recently our town voted to (NOT) override the Prop 2.5 limits on taxation (thanks a lot, California!?) because it might have raised our taxes here by about the cost one Big Mac per month (we like to eat). It was soundly defeated but since then the Town finds itself in deep Fiscal Doo-Doo, since we will no doubt be charged for everything from garbage collection (down to the color-coded bags) to crossing guards. Where Janet teaches, D.H.S., they have already tried trimming the budget by down-sizing teachers and asking her (and older colleagues) to double up on classes, including ones outside their subject area. The (further) decline in education is the most likely result. But, philosophically & theologically, it is astounding to me that this all derives from a freak accident which occurred on a local highway early one morning when a young cop was on his way home from work. I guess he had been asked to work an extra shift, was utterly exhausted, and fell asleep at the wheel. Our frugal (?!) leaders turned to self-insuring the Town to save premiums and so we need to keep him alive in his tragic condition.
I had been a member of Town Meeting until this year, mainly because I missed One meeting and didn't petition the right authority figure for mercy. As a joke (I surmise), my wife wrote me onto the ballot for one of about 9 vacant seats. The Town then sent me a form for choosing between two OTHER write-ins, both unknown to me. And so it goes. There is a kind of cosmic entropy which sets in and bears down hard upon New England Town Meetings, and especially ours in Dartmouth.
Which remains a reason for me to just blog forward, more or less.
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