Of that slave
On a day
When he does not
At an hour
He does not know.
He will severely
He will put him
With the unfaithful.”
ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει.
Luke indicated that Jesus said that the master or lord of this slave would come (ἥξει ὁ κύριος τοῦ δούλου ἐκείνου) on a day (ἐν ἡμέρᾳ) when this slave did not expect him (ᾗ οὐ προσδοκᾷ), and at an unknown hour (καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει). The lord would severely beat him (καὶ διχοτομήσει αὐτὸν) and put him with the unfaithful slaves (καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει). This parable about the wicked slave is similar to Matthew, chapter 24:50-51, perhaps indicating a Q source. Matthew had Jesus say that the master of this slave came on a day when he was not expecting him, at an unknown hour (ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει). This master would beat him severely (καὶ διχοτομήσει αὐτὸν) and put him with the hypocrites (καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει), where there would be weeping (ἐκεῖ ἔσται ὁ κλαυθμὸς) and gnashing of teeth (καὶ ὁ βρυγμὸς τῶν ὀδόντων). The non-vigilant slave would suffer disaster, not like the good slave. Matthew added the elements about gnashing of teeth and mourning with weeping. Would you be the good slave or the bad slave?
“You also must be ready!
The Son of Man
At an unexpected hour.”
καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται.
Luke indicated that Jesus concluded his story about the thief in the night by saying that they must be ready (καὶ ὑμεῖς γίνεσθε ἕτοιμοι) because the Son of Man (ὁ Υἱὸς τοῦ ἀνθρώπου) would be coming (ἔρχεται) at an unexpected or unknown hour (ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε). Matthew, chapter 24:44, had something similar, almost word for word, indicating a Q source. Jesus said that they had to be ready or prepared (διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι) for the coming of the Son of Man (ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται) because he would be coming at an unexpected hour (ὅτι ᾗ οὐ δοκεῖτε ὥρᾳ). The Son of Man was the second coming of Jesus, the end times, the final judgment day. Are you ready for the coming of the Son of Man?
“Jesus spoke up.
He said to him.
I have something
To say to you.’
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ Διδάσκαλε, εἰπέ, φησίν.
Luke uniquely said that Jesus responded (καὶ ἀποκριθεὶς ὁ Ἰησοῦς) to this Pharisee. He called him Simon (εἶπεν πρὸς αὐτόν Σίμων). He said he had something to say to him (ἔχω σοί τι εἰπεῖν). This Simon responded respectfully, calling him teacher (ὁ δέ Διδάσκαλε), and asking him to speak (εἰπέ, φησίν). Who is this Simon the Pharisee? He was not mentioned in the other canonical gospels. There are similarities between this Simon the Pharisee and the Simon the leper mentioned in Matthew, chapter 26:6, and Mark, chapter 14:3, but those occasions were later in Bethany. The identity of that Simon the leper is also unknown. However, it could have been someone whom Jesus had cured from leprosy, who became his disciple. Nevertheless, this was a very respectful conversation here between Simon and Jesus. Are you respectful in your conversations?
In the house of Simon,
As he sat
At the table,
A woman came
With an alabaster jar
Of very costly
She broke open
On his head.”
Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς· συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς
This is similar to Matthew, chapter 26:6-7, and somewhat similar to John, chapter 12:1-3, where Jesus was in Bethany, but at the house of Lazarus and his two sisters, Martha and Mary, 6 days before the Passover. John identified this woman as Mary, the sister of Lazarus. Mark also said that Jesus was in Bethany (Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ), a town about a mile and a half east of Jerusalem, but in the house of Simon the leper (ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ). The identity of this Simon the leper is unknown. However, it could have been someone whom Jesus had cured from leprosy, who became his disciple. The people of Bethany may have favored Jesus because of the Lazarus event. There was also a story of a woman anointing Jesus in Luke, chapter 7:36-50, but within a different context. Jesus was at the house of a Pharisee, when this woman also brought an alabaster jar to anoint the feet of Jesus. Mark continued that Jesus was reclining at table (κατακειμένου), when an unnamed woman came or approached Jesus (ἦλθεν γυνὴ) with an alabaster jar full of very expensive imported Indian nard ointment (ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς). This was anointing oil or as later Christians would call it holy oil, “Myron (μύρου).” She broke the alabaster jar of ointment (συντρίψασα τὴν ἀλάβαστρον). Then she then poured it on his head (κατέχεεν αὐτοῦ τῆς κεφαλῆς). This may appear a little unusual, but this oil might be a foretaste of the prophetic, royal, or priestly anointing of Jesus as prophet, king, and priest. In the ancient biblical stories, kings were anointed on the head.
At the house of Simon
Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ,
This is almost word for word to Mark, chapter 14:3, and somewhat similar to John, chapter 12:1, where Jesus was in Bethany, but at the house of Lazarus and his two sisters, Martha and Mary. Matthew said that Jesus was in Bethany (Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ), a town about a mile and a half east of Jerusalem. He was in the house of Simon the leper (Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ). The identity of this Simon the leper is unknown. However, it could have been someone whom Jesus had cured from leprosy, who became his disciple. The people of Bethany may have favored Jesus because of the Lazarus event. In fact, in chapter 21:17, Jesus had stayed overnight in Bethany. There was also a story of a woman anointing Jesus in Luke, chapter 7:36-50, but within a different context.
Some worship the almighty dollar that they can see. Others worship the unknown, the unseen. No religion is purely transcendent centered, but also involves to some extent the here and now, immanence. Our happiness comes in becoming part of others, caring for one’s neighbor with an ego-transcending embrace of others. If we say that God is love, love is many splendid things. The difficulty is always the ideal versus the reality of what we experience. We are striving for perfection, not necessarily reaching it. Thus, we worship this transcendent God in our lives.
Transcendent means beyond this material world around us. Immanent is the opposite, within this world. This mysterious reality of a transcendent God is not a thing, but a being, a personal being, beyond all personality that is all-powerful and all gentle. This transcendent mystery may be sometimes contradictory, yet we try to live in harmony and in accord with this unknown. An encounter with mystery is an experience that we feel is a part of our lives. Thus, a personal encounter with a personal mystery is an attempt to explain our human relationship with God. How is reading the Bible an encounter with a transcendent God?