group

February 17, 2019

Understanding the parables (Lk 8:10-8:10)

“Jesus said.

‘To you

It has been given

To know the secrets

Of the kingdom

Of God.

But to others,

I speak in parables.

Thus,

Looking,

They may not perceive!

Listening,

They may not understand!’”

 

ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν.

 

Luke indicated that Jesus said (ὁ δὲ εἶπεν) to his disciples that they would be able to understand the secrets (Ὑμῖν δέδοται γνῶναι τὰ μυστήρια) of the kingdom of God (τῆς βασιλείας τοῦ Θεοῦ).  But to others (τοῖς δὲ λοιποῖς), he would be speaking in parables or riddles (ἐν παραβολαῖς).  Thus, these people might look (ἵνα βλέποντες), but not see (μὴ βλέπωσιν).  They might listen (καὶ ἀκούοντες), but not understand (μὴ συνιῶσιν).  This response of Jesus about the meaning of parables can be found in all 3 synoptic gospels, Mark, chapter 4:11-12, and Matthew, chapter 13:11-15, and here.  Matthew and Mark also said that Jesus told his disciples that they had been given knowledge concerning the secret mysteries about the kingdom of heaven or the kingdom of God.  However, this was not granted to others.  Matthew had Jesus explain that those who had more knowledge, even more abundant knowledge would be given to them.  However, those who had nothing, even what little they had would be taken away.  The reason that Jesus spoke in parables was that some people might see, but not perceive what they saw, while other people might hear but not understand what they have heard.  For people outside their disciple group, everything was still in parables or riddles.  Only those on the inside would understand these parables, while those outside the inner circle of Jesus would not understand these riddles.  This was almost like a gnostic interpretation of knowledge, where only the elite insiders had a true secret knowledge about the mysteries and the kingdom of God and heaven.  Matthew also had a long citation from Isaiah, chapter 6:9-10, about the people unable to understand, while Luke, and Mark had only a short summary statement.  Isaiah told the Israelite people that they were listening without comprehending.  They were looking without understanding.  Their hearts were dull and their eyes and ears were closed.  They were experiencing and listening, but they could not hear or understand.  Do you understand what you see and hear?

August 18, 2018

Jesus taught in the Galilee synagogues (Mk 1:39-1:39)

“Jesus went

Throughout Galilee.

He proclaimed

The message

In their synagogues.

He was casting out

Demons.”

 

καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων.

 

This was another of Mark’s summary statements.  Luke, chapter 4:44, has something similar, but Luke said that it was Judea and not Galilee.  Besides, Luke did not mention anything about casting out demons.  Matthew, chapter 4:23, is also somewhat similar.  Matthew implied that Jesus went all over Galilee, as he was teaching in their synagogues.  He said that Jesus was proclaiming the good news or the gospel about the kingdom, without saying whether it was the kingdom of God, the kingdom of heaven, or even an earthly kingdom.  Here Mark said that Jesus went throughout the whole of Galilee (καὶ ἦλθεν…εἰς ὅλην τὴν Γαλιλαίαν), as he proclaimed or preached this unspecified message in their synagogues (κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν).  The synagogue was a new developing Jewish gathering place that might mean a group or assembly of Jewish people rather than a building, since some places may not have been able to afford a building.  At the same time, Jesus was casting out demons (καὶ τὰ δαιμόνια ἐκβάλλων).  Mark seemed very intent on emphasizing that Jesus was casting out demons along with his undefined preaching.  He gave the impression that this took place all over Galilee without mentioning any particular place.

June 20, 2018

Lock people out of heaven (Mt 23:13-23:13)

“Woe to you!

Scribes!

Woe to you!

Pharisees!

Hypocrites!

You lock people out

Of the kingdom of heaven!

You do not go in yourselves.

But when other people

Are going in,

You stop them!”

 

Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.

 

This “Woe to you (Οὐαὶ δὲ ὑμῖν)!” was a famous Israelite prophetic saying or curse that Matthew had used earlier in chapter 11:21.  Here, there are a series of these curses against the Scribes and the Pharisees.  Were these some scribes that did the work for the Pharisees or a separate Scribe group, since this phraseology continued throughout this series of curses.  In Luke, chapter 11:42-44, Jesus cursed just the Pharisees, without any mention of the Scribes.  However, the content here was unique to Matthew.  There is no doubt that here Jesus was cursing the Scribes and the Pharisees (γραμματεῖς καὶ Φαρισαῖοι), who he also called hypocrites (ὑποκριταί).  Jesus said that they locked people out of the kingdom of heaven (ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων).  Although they could not get into or enter heaven themselves (ὑμεῖς γὰρ οὐκ εἰσέρχεσθε), they were stopping or not allowing others to enter (οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν) the kingdom of heaven.  Not only were they not going to heaven, they were stopping others from going to heaven, a serious charge.

May 21, 2018

Do they pay the temple tax? (Mt 17:24-17:25)

“When they reached

Capernaum,

The collectors

Of the temple tax

Came to Peter.

They said.

‘Does your teacher

Not pay the tax?’

Peter said.

‘Yes!

He does!’”

 

Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ δίδραχμα;

λέγει Ναί.

 

This section about the temple tax is unique to Matthew.  Jesus and his disciples had come back to Capernaum (Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ).  The collectors of the temple tax came to Peter (προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ).  Once again, this is an indication of Peter’s leadership.  They asked him if his teacher had paid the temple tax (καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ δίδραχμα).  Peter responded that Jesus did pay the tax with a simple yes answer (λέγει Ναί).  What is this temple tax?  It actually was a half-shekel or “δίδραχμα – didrachma.”  All the Israelite males over the age of 20 had to pay this half-shekel tax to the Jerusalem temple, once a year, sometime in March around Passover time.  In Capernaum, there was no temple, just a synagogue.  However, this might have been a group that was collecting for the temple tax in Jerusalem for those who were not going to go to Jerusalem for the Passover.  The value of a shekel would have been around $5.00 USA, so that each male had to pay about $2.50, not a big deal for a once a year tax.  This incident probably made more sense in Jerusalem itself.

April 10, 2018

Summary of the activity of Jesus (Mt 9:35-9:35)

“Jesus went about

All the towns

And villages.

He was teaching

In their synagogues.

He was proclaiming

The good news

Of the kingdom.

He was healing

Every disease

And every sickness.”

 

Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.

 

This summary statement seems to be unique to Matthew, but not inconsistent with the other gospel stories.  This is basically the same as in chapter 4:23-24.  However, there is no mention of Galilee here as in chapter 4.  Instead Jesus was going through all the towns and villages (Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας,) without restricting it only to Galilee.  Otherwise, it is almost word for word like the earlier statement.  Jesus was teaching in their synagogues (διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν).  However, synagogue might mean a group or assembly of Jewish people rather than a building, since some places may not have been able to afford a building.  Matthew said that Jesus was proclaiming the good news or the gospel about the kingdom (καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας), without saying whether it was the kingdom of God, the kingdom of heaven, or even an earthly kingdom.  Jesus was like a faith healer, healing all diseases and curing people of all their sicknesses and illnesses (καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν).  In other words, he was this itinerant preacher healing people.

March 12, 2018

Teaching and healing in Galilee (Mt 4:23-4:23)

“Jesus

Went throughout all Galilee.

He was teaching

In their synagogues.

He was proclaiming

The good news

Of the kingdom.

He was healing

Every disease

And every sickness

Among the people.

 

Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.

 

This summary statement seems to be unique to Matthew, but not inconsistent with the other gospel stories.  There is something similar in Mark 1:39 and Luke 4:14, about Jesus being in Galilee.  Matthew implied that Jesus went all over Galilee (Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ), not just around the Sea of Galilee.  He was teaching in their synagogues (διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν).  However, synagogue might mean a group or assembly of Jewish people rather than a building, since some places may not have been able to afford a building.  Matthew said that Jesus was proclaiming the good news or the gospel about the kingdom (καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας), without saying whether it was the kingdom of God, the kingdom of heaven, or even an earthly kingdom.  Jesus was like a faith healer, also healing all diseases and curing people of all their sicknesses and illnesses (καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν).  In other words, he was this itinerant preacher healing people (ἐν τῷ λαῷ).

March 9, 2018

Against the Pharisees and Sadducees (Mt 3:7-3:7)

“But when John saw

Many of the Pharisees,

And many of the Sadducees,

Coming for baptism,

He said to them.

‘You brood of vipers!

Who warned you

To flee

From the wrath to come?’”

 

Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα εἶπεν αὐτοῖς Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς

 

Matthew is the only one who had this warning against the many Pharisees (δὲ πολλοὺς τῶν Φαρισαίων) and the many Sadducees (καὶ Σαδδουκαίων) who were coming to be baptized by John (ἐρχομένους ἐπὶ τὸ βάπτισμα εἶπεν αὐτοῖς). Unlike Mark, Matthew described John as critical of the Pharisees and the Sadducees. The Pharisees followed the Law of Moses, but with a number of oral traditions. This, they might be considered proto-Rabbis. The Sadducees were priestly, tied to the Temple and ritual purifications. They were less concerned about oral traditions. There may have been about 6.000 in each group. John the Baptist, as presented by Matthew, was against both groups, so that he may have favored the ascetic Essenes, who were another small group of Jews. John told them that they were like a group of vipers (Γεννήματα ἐχιδνῶν,) who would kill young people. They should be warned to flee from the wrath to come (τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς). This might be allusion to the prophet Amos, chapter 5:18-20. Amos saw the day of Yahweh as an angry day of judgment.

March 3, 2018

Explanation of the genealogy of Jesus (Mt 1:17-1:17)

“Thus,

All the generations

From Abraham

To David

Were fourteen generations.

All the generations

From David

To the deportation to Babylon

Were fourteen generations.

All the generations

From the deportation to Babylon

To the Christ

Were fourteen generations.”

 

Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες.

 

Matthew then explained his genealogy. He had a fascination with the number 14 (δεκατέσσαρες). The first group from Abraham to David (ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ) was 14 generations (γενεαὶ δεκατέσσαρες). The second group from David to the deportation to Babylon (ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος) was 14 generations (γενεαὶ δεκατέσσαρες). Then the final group from the Babylonian captivity to the Christ (ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ) was 14 generations (γενεαὶ δεκατέσσαρες). 14 was the numerical value of the 3 consonant Hebrew letters of David (Dalet Vav Dalet). 14 was also double 7, or a lucky number. To make this work, Matthew had to drop a number of kings from David to the captivity. Finally, he was one short with only 13 between the captivity and Joseph.

February 10, 2018

Jesus Seminar failure

The Jesus Seminar was a group of about 150 critical Biblical scholars founded in 1985 by Robert Funk (1926-2005).  Although never formally disbanded, the seminar effectively ceased functioning in 2006.  Their goal was to reconstruct the historical Jesus and find out what exactly Jesus said.  The result was that they portrayed Jesus as an itinerant Hellenistic Jewish sage, a faith-healer, who preached a gospel of liberation from injustice.  However, they believed that Jesus did not hold an apocalyptic worldview, as indicated in the canonical writings.  The methods and conclusions of the Jesus Seminar came under very harsh criticism by some biblical scholars, historians, and clergy.  However, this Jesus Seminar produced a significant number of publications for over 20 years, especially articles about the Gospel of Thomas.

January 25, 2018

The great individual mourning period (Zech 12:11-12:14)

“On that day,

The mourning in Jerusalem

Will be as great

As the mourning

For Hadad-rimmon

In the plain of Megiddo.

The land shall mourn.

Each family shall mourn

By itself,

The family of the house of David

Shall mourn by itself.

Their wives shall mourn

By themselves.

The family of the house of Nathan

Shall mourn by itself.

Their wives shall mourn

By themselves.

The family of the house of Levi

Shall mourn by itself.

Their wives shall mourn

By themselves.

The family of the Shimeites

Shall mourn by itself.

Their wives shall mourn

By themselves.

All the families that are left,

Shall mourn,

Each by itself.

Their wives shall mourn

By themselves.”

There would be great mourning in Jerusalem, but it would not be a communal mourning.  Each family and group would mourn separately.  Even their wives would also mourn separately from their husbands.  This great grieving in the city itself would be just like the mourning for the local fertility idol god of Hadad-rimmon in the Megiddo area.  It may also be a reference to the death of the religious reforming King Josiah of Judah (640-609 BCE) in Megiddo.  Each family would mourn by itself.  Thus, the house of David, the house of Nathan, the house of Levi, and the house of the Shimeites would grieve separately by themselves with their wives by themselves.  Nathan was the son of David, while Shimei was the grandson of Levi and the son of Gershon.  All these groups had separate families.  The segregated wives of these individual families all had separate mourning activities.