The Texts for the 2nd Sunday after Pentecost, May 29th, 2016

Lectionary 9

First Reading: 1 Kings 8:22-23, 41-43

22Then Solomon stood before the altar of the Lord in the presence of all the assembly of Israel, and spread out his hands to heaven. 23He said, “O Lord, God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart.

  41“Likewise when a foreigner, who is not of your people Israel, comes from a distant land because of your name 42—for they shall hear of your great name, your mighty hand, and your outstretched arm—when a foreigner comes and prays toward this house, 43then hear in heaven your dwelling place, and do according to all that the foreigner calls to you, so that all the peoples of the earth may know your name and fear you, as do your people Israel, and so that they may know that your name has been invoked on this house that I have built.”

Psalm: Psalm 96:1-9

1

Sing to the LORD a new song; 

    sing to the LORD, all the whole earth.

2

Sing to the LORD and bless his Name; 

    proclaim the good news of his salvation from day to day.

3

Declare his glory among the nations 

    and his wonders among all peoples.

4

For great is the LORD and greatly to be praised; 

    he is more to be feared than all gods.

5

As for all the gods of the nations, they are but idols; 

    but it is the LORD who made the heavens.

6

Oh, the majesty and magnificence of his presence! 

    Oh, the power and the splendor of his sanctuary!

7

Ascribe to the LORD, you families of the peoples; 

    ascribe to the LORD honor and power.

8

Ascribe to the LORD the honor due his Name; 

    bring offerings and come into his courts.

9

Worship the LORD in the beauty of holiness; 

    let the whole earth tremble before him.

Second Reading: Galatians 1:1-12

1Paul an apostle—sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead—2and all the members of God’s family who are with me, 

  To the churches of Galatia:

  3Grace to you and peace from God our Father and the Lord Jesus Christ, 4who gave himself for our sins to set us free from the present evil age, according to the will of our God and Father, 5to whom be the glory forever and ever. Amen.

  6I am astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel—7not that there is another gospel, but there are some who are confusing you and want to pervert the gospel of Christ. 8But even if we or an angel from heaven should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed! 9As we have said before, so now I repeat, if anyone proclaims to you a gospel contrary to what you received, let that one be accursed!

  10Am I now seeking human approval, or God’s approval? Or am I trying to please people? If I were still pleasing people, I would not be a servant of Christ.

  11For I want you to know, brothers and sisters, that the gospel that was proclaimed by me is not of human origin; 12for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ.

Gospel: Luke 7:1-10

1After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum. 2A centurion there had a slave whom he valued highly, and who was ill and close to death. 3When he heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 4When they came to Jesus, they appealed to him earnestly, saying, “He is worthy of having you do this for him, 5for he loves our people, and it is he who built our synagogue for us.” 6And Jesus went with them, but when he was not far from the house, the centurion sent friends to say to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof; 7therefore I did not presume to come to you. But only speak the word, and let my servant be healed. 8For I also am a man set under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and the slave does it.” 9When Jesus heard this he was amazed at him, and turning to the crowd that followed him, he said, “I tell you, not even in Israel have I found such faith.” 10When those who had been sent returned to the house, they found the slave in good health.

Luke 7:1-10 Greek Text Study

Greek Study Luke 7:1-10

v1 του λαου (ος) gen. "of the people [who were listening] a genitive so possessive; an idiom meaning "the people's ears".

v2 εκατονταρχου (ης ου) gen. "a centurion's [servant]" – another genitive, possessive; this soldier was a Roman mercenary in the employ of Herod Antipas as a tax enforcer or a temple policeman.

εντιμος adj. "valued highly" - either "valuable" in the sense of money or emotionally

τελευταν (τελευταω) pres. inf. "[and about] to die" - [the infinitive is complementary, so "Was on the point of dying and would have done so without intervention" or "Whose slave was so ill there was no hope of recovery".

  
v3 ακουσας (ακουω) aor. part. "heard" - participle is adverbial, the captain has heard of Jesus' reputation as a miracle worker.

των Ιουδαιων (ος) gen. "[some elders] of the Jews" - genitive is attributive; "Jewish elders." Given that "elders" is without an article, "some" is intended so possibly members of the Sanhedrin in or just local leading citizens.

ερωτων (ερωταω) οπως pres. part. "asking [him] to come" - this construction, οπως + subj, would normally form a purpose clause; "in order that he might save his slave's life", but as with πως it can take the role of αν object clause/dependent statement, "in order to ask him that he might come and heal his servant." This grammar underscores the centurion’s humility.

ελθων (ερχομαι) aor. part. "to come" - having come. Attendant circumstance participle expressing action accompanying the verb "may heal"; "that he may come and heal."

  
v4 αξιος adj. "deserves" – worthy an adjective, stating a fact about the captain. The captain is highly regarded presumably because he respected Jewish customs (Fitzmyer).

ω dat. pro. "to whom” a dative of interest, introducing a relative clause which is classed as a qualitative consecutive relative viewed by linguists as a Latinism.

v5 αγαπα/ (αγαπαω) pres. "he loves" - present durative tense expressing a permanent attitude. Plummer notes that if he were a God-fearer Luke would have used "he loves our God", but he is probably not a proselyte, but rather a Gentile who respects Israel and its customs to the extent of building a synagogue. This indicates he was a person of means as a centurion’s wage was not that good and his reputation mitigates that he did not extort it.

  
v6 ου ... απεχοντος (απεχομαι) gen. pres. part. "not far" – literally not distant. 

λεγων (λεγω) pres. part. "to say" - participle agrees with "centurion" not "friends" so is virtually attendant circumstance; "the centurion sent .... and said." His friends relay the centurion's words, giving the sense "the centurion sent friends with a message to him." 

κυριε "Lord" - possibly just "Sir".

ου .. ικανος ειμι "I do not deserve" - I because he is a Gentile or reflecting his high opinion of Jesus.

ινα + subj. "to [have you come]" - construction here functions as an epexegetic infinitive explaining the adjective "worthy"; "I am not worthy that you should come under my roof." Jesus being a Jew, the captain does not want to expose an eminent person like Jesus to undue criticism (Danker).

υπο + acc. "under [my roof]" - spacial; idiom I am not fit to have you come to my home.

v7 ουδε  neither [therefore, did I consider myself worthy to come to you] clause emphasizes the centurion's unworthiness. Not only is he unworthy of a visit from Jesus, he is unworthy of a visit to Jesus, which is why he has made contact through local elders.

λογω (ος) dat. "a word" - dative is instrumental, the centurion believe Jesus can heal his servant with a single word, ιαθητω, "be healed", even from a distance. This is the "great faith" Jesus refers to.

ο παις "[my] servant" – literally son - while a "servant", a young and affectionately regarded one; treated like a member of the family.

ιαθητω (ιαομαι) aor. pas. imp. "be healed” - use of the imperative here the actual word the captain wants Jesus to say. Zerwick suggests that the two imperatives ειπε and

ιαθητω express a Hebraic idiom giving the sense "speak... so that he may be healed." 

v8 ανθρωπος (ος) "a man" - in the general sense so "a person"

τασσομενος (τασσω) pres. pas. part. appointed, placed - the participle is adjectival, limiting "man". The present tense is durative expressing an ongoing (lifelong?) condition.

υπο acc. "under [authority]" - expressing subordination, "under".

πορευθητι και πορευεται "'go,' and he goes" - The imperative "go" is aorist and "he goes" is present, this does not imply a time difference, but rather relates to aspect. The command presupposes the durative response; "when I say .... 'go,' ... he goes!" 

  
v9 ακουσας (ακουω) aor. part. "when [Jesus] heard [this]" temporal.

εθαυμασεν (θουμαζω) aor. "he was amazed" - not an expression of admiration, but astonishment.

στραφεις (στρεφω) aor. pas. part. "turning" - expressing action accompanying the verb "he said". Such "turning" in Luke describes Jesus focusing his attention on an individual or  τω .... οχλω (ος) " the crowd" ακαλουθουντι (ακολουθεω) dat. pres. part. "following". Jesus uses this as a “teachable moment.”

αυτω/ dat. pro. "him" - Dative of direct object.

λεγω υμιν "I tell you" - to emphasize the following τοσαυτην pro. "such great [faith]" in a qualitative sense and referring to reliance (faith) on Jesus' power and authority.

v10 υποστρεψαντες (υποστρεφω) aor. part. "then ... returned" οι πεμφθεντες (πεμπω)

 aor. pas. part. "the men who had been sent" - the ones having been sent. 

υγιαινοντα (υγιαινω) pres. part. "[found the servant] healthy" - the story does not concentrate on the cure but on the pronouncement made by Jesus regarding the centurion’s faith.

But if I do you this favor . . .

But if I do you this favor now, then I might ask a favor of you in the future and I will expect that you do me service then, even if what I ask might sound to you to be . . . unpleasant. — Al Pacino 

I love that quote. It’s a variation on a Godfather scene and comes from a comedy that Pacino did, the name of which escapes me right now. My kids know the line very well. Whenever they ask me a favor to do something they should probably do for themselves I break out this line. They have started to reciprocate.

The strange reality is that Mediterranean culture works this way. (John Pilch, who inspired these reflections) I do for you — like build a synagogue for you — and you advocate with the prophet and faith healer on my behalf. In the process, you will talk glowingly of me. The centurion had the synagogue leadership in his debt deeply. He was their patron who had proven himself a benefactor who also, as a representative of Rome, could bring down the powers and benefits of Rome. He was to be heeded. He did large favors and you did favors for him and he would reciprocate richly in return. 

He also knows how to defer to a greater one. This is contained in his message brought to Jesus by even more “friends” — likely over who also owed him. “I am not worthy to have you under my roof . . .“ is a not so subtle admission of subservience. The patron receives his clients, not the other way around and he has no wish to be seen as Jesus’ greater. He acknowledges that he knows that Jesus can bring down the powers and benefits of Heaven. 

Would Jesus have gone to his house? The story suggests that he was on his way there. The incarnation requires no less. Yet, those meetings are full of peril. One does not meet as powerful patrons on either’s home turf without one suffering shame at the magnificence or power of the other thereby becoming the other’s client or sworn enemy. Better to meet in public or neutral places. So Jesus’ presence does ask a question: “Whose turf are we on and how did the meeting go?” When Jesus ascends into heaven a final question is answered: “Who is most honorable in this story of Jesus here on earth?” The answer clearly is: Jesus. And whose turf is it? Today’s story again drives home the point that Jesus is control of it so it it is his turf.

Our centurion friend is ahead of this honor game here. He knows he is dealing with a greater one and acts accordingly. Honor got things done in his world. You do me favors and time comes when I will be asked to do favor for you, and if you are greater than I then you do for me in magnificent ways that were not called for or necessary putting me even further into debt. Here, the system of favor and patronage got a servant healed.

This whole honor system is a foreign land to us. We have a different means of exchange: Money. Or good insurance which is pretty much the same thing. What need does “homo economicus” have of others? They can be bought or persuaded by proper amounts of money to do what one wants. In Star Trek language: “Let them keep their honor, you keep their money.” (Feringi Law of Acquisition #189 — no, totally true) The orderly exchange of value is built into the system that we live in today and that system devalues relationship in favor of transaction. Maybe our troubled relationship with God’s law is based on this. We see it as transaction and neglect the relationship that stands behind the Law.

Faith does not operate like that. Faith, seen as loyalty, the way early Christians would have understood it, really has no hard currency to be an intermediary between the benefactor and the client. Favors were done. Lots of them. Even unpleasant ones. (hear that kids?) It was not as reward or payment that favors were done, it just was a holy obligation of being in the world as one, it was a way of life. 

The centurion lives with Jesus as a recognized “greater.” Pharisees do not. Jesus here proves to be a worthy patron who provides for the good of his clients. This will go on through the rest of the Gospel and be evident in the parables as well. It is also beautifully shown in the crucifixion story. “Forgive them fro they do not know what they are doing,” today you will be with me in paradise,” are moments of Jesus taking care of rebellious humans he none the less feels deep responsibility.

The pharisees on the other hand challenge him in all the Gospel accounts and Luke is no exception. Jesus sigh: “Not even in Israel have I found faith like this,” is a subtle complaint about this. They treat him as an adversary whose honor they must challenge for sake of their own honor. 

Are we likewise challenging the honor of God? I would guess the answer is contained in how we see our relationship with Heaven. Is it one of mutually obligated holy life or a hard currency transaction? In our life and in our daily talk do we speak well of Jesus? Do we, by our living, give honor or disgrace to the Holy One? Are our lives clear in that we esteem God as our benefactor instead of something else? Who do you bow to?

The Readings For May 22, Trinity Sunday, 2016

First Reading: Proverbs 8:1-4, 22-31

 1Does not wisdom call,

  and does not understanding raise her voice?

 2On the heights, beside the way,

  at the crossroads she takes her stand;

 3beside the gates in front of the town,

  at the entrance of the portals she cries out:

 4“To you, O people, I call,

  and my cry is to all that live.

 22The Lord created me at the beginning of his work,

  the first of his acts of long ago.

 23Ages ago I was set up,

  at the first, before the beginning of the earth.

 24When there were no depths I was brought forth,

  when there were no springs abounding with water.

 25Before the mountains had been shaped,

  before the hills, I was brought forth—

 26when he had not yet made earth and fields,

  or the world’s first bits of soil.

 27When he established the heavens, I was there,

  when he drew a circle on the face of the deep,

 28when he made firm the skies above,

  when he established the fountains of the deep,

 29when he assigned to the sea its limit,

  so that the waters might not transgress his command,

 when he marked out the foundations of the earth,

  30then I was beside him, like a master worker;

 and I was daily his delight,

  rejoicing before him always,

 31rejoicing in his inhabited world

  and delighting in the human race.

Psalm: Psalm 8

1 O LORD our Governor, 

    how exalted is your Name in all the world!

2 Out of the mouths of infants and children 

    your majesty is praised above the heavens.

3 You have set up a stronghold against your adversaries, 

    to quell the enemy and the avenger.

4 When I consider your heavens, the work of your fingers, 

    the moon and the stars you have set in their courses,

5 What is man that you should be mindful of him? 

    the son of man that you should seek him out?

6 You have made him but little lower than the angels; 

    you adorn him with glory and honor;

7 You give him mastery over the works of your hands; 

    you put all things under his feet:

8 All sheep and oxen, 

    even the wild beasts of the field,

9 The birds of the air, the fish of the sea, 

    and whatsoever walks in the paths of the sea.

10 O LORD our Governor, 

    how exalted is your Name in all the world!

Second Reading: Romans 5:1-5

1Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, 2through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. 3And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, 4and endurance produces character, and character produces hope, 5and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

Gospel: John 16:12-15

[Jesus said,] 12“I still have many things to say to you, but you cannot bear them now. 13When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. 14He will glorify me, because he will take what is mine and declare it to you. 15All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.”

Greek Study John 15:26 - 16:15

Greek Study John 15:26 - 16:15

15 ²⁶”When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf.²⁷You also are to testify because you have been with me from the beginning.

16 ¹”I have said these things to you to keep you from stumbling. ²They will put you out of the synagogues. Indeed, an hour is coming when those who kill you will think that by doing so they are offering worship to God. ³And they will do this because they have not known the Father or me. ⁴But I have said these things to you so that when their hour comes you may remember that I told you about them. “I did not say these things to you from the beginning, because I was with you. ⁵But now I am going to him who sent me; yet none of you asks me, ‘Where are you going?’ ⁶But because I have said these things to you, sorrow has filled your hearts.

⁷Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you. ⁸And when he comes, he will prove the world wrong about sin and righteousness and judgment: ⁹about sin, because they do not believe in me; ¹⁰about righteousness, because I am going to the Father and you will see me no longer; ¹¹about judgment, because the ruler of this world has been condemned. ¹²“I still have many things to say to you, but you cannot bear them now. ¹³When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. ¹⁴He will glorify me, because he will take what is mine and declare it to you. ¹⁵All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.

Given the context I would prefer the longer reading beginning at John 15:26. The word παρακλετοσ  means "called alongside" and is translated "helper," "advocate," "counselor." The common analogy is that of a lawyer in court "called alongside" to argue a case. John calls the parakletos "the spirit of truth" who witnesses to Jesus the Truth (1:14, 14:6).  In this excerpt from Jesus' “Farewell Address” (John 13-17) the parakletos is said to aid the church in difficult times.  The parakletos not only "testifies"(μαρτυρεσει) to Jesus but also helps disciples do the same in the face of opposition.

Jesus asserts that he is now going "to the one who sent me"  and seems slightly peeved no one has asked him where? (16:5)  But in fact, Peter asked this very question in 13:36:  ‘Lord, where are you going?’ Jesus answered, ‘Where I am going, you cannot follow me now; but you will follow afterwards.’"  Why this contradiction?  Probably because Peter is not one to whom Jesus is speaking.  The "you" likely refers to the Johannine community.   

In 15:11, Jesus had said that his purpose was to speak so that "your joy might be fulfilled"  but here he speaks of their sorrow at his leaving.  Nevertheless he asserts it is to their "advantage" (συμφερει)  he goes for without his departure, the parakletos cannot come.  

When the parakletos comes, it will prove the world wrong about sin and righteousness and judgment; about sin because they do not believe in me; about righteousness because I am going to the Father and you will see me no longer; about judgment because the ruler of this world has been condemned. The word "put to shame" is ελεγχηει, which can also mean "convict," "convince," "reproach," "reprove," or "expose."  Think here as convincing the world of its errors.  Note, too, that the parakletos does not witness only to the disciples of Jesus, but to the world.  The Spirit is not limited to working through the church, but may also move and act directly in and to the "world."  

The first thing the parakletos does is "convict" the world "concerning sin."  The antidote for sin is  "faith" πιστευειν in Christ.  The NRSV uses "believe" here, not "faith," which is very misleading.  Believing is more about intellectual assent, but "faith" is about radical trust.  The problem is faith used as a verb sounds odd in English so even good translations typically and unfortunately translate πιστευειν as "believe." 

But clearly John intends the remedy for sin to be faith.  Faith trumps sin, you might say.  Yet, isn't our common assumption that the opposite of sin is virtue?  Isn't our common assumption that the remedy to evil is to try to be good?  Maybe, but that would not be the teaching of the fourth gospel.  The opposite of sin is not virtue, which no one can achieve at any rate, but faith.  It should not be surprising that John was Luther's favorite gospel!

The parakletos will also convict the world regarding justice δικαιοσυνε (often translated "righteousness" but more properly translated as "justice.")  For the world to need convicting regarding justice is to say that what the world considers "just" is not, in fact, just at all.  The world's "justice" exists in the midst of inequality and poverty.  The world's "justice" comes in the midst of oppression and want, and THIS is not just, says John.

Finally, the parakletos will convict the world concerning "judgment" κρισεοσ, which means "to separate or discern or decide," derivatively, in English, "crisis."  Again, the normal processes of the world are judged and found wanting.  What the world does not understand is its own situation; that the ruler(s) of this world have already been judged.  And a new reality is present, one that will provide different values than what the Powers that be think.  Here is "judgment." 

When the parakletos comes, he "will guide οδεγεσει into all truth." Hodgesei includes within it the word hodos (way).  The fourth gospel, quoting Isaiah, said at its onset:  "Make straight the way (hodos) of the Lord."  In chapter 14, Jesus himself is "the way" (14:6). The

Parakletos  will guide the people onto Christ’s "way."

The phrase "he will announce to you" is used three times.  Thhe parakletos will not only "convict" the world of sin, justice, and judgment, but will also "announce" God's truth. 

As for this text’s use on Trinity, the word "trinity" never appears in the Bible, and it's not clear any particular Biblical author would recognize the later debates concerning it.  The formal and final expression of Trinitarian thought took four hundred years to become orthodox teaching.   Trinitarian theology was a particular focus of Eastern Orthodox Christianity.  The Holy Spirit was integral to its conception of theosis, or "growing into God."  In Eastern Orthodoxy, the contemplation of the Trinitarian mystery was, in itself, of spiritual value.  More than that, it was the work of the Trinity that brought a person into union with God. The debates, however were ultimately about mystical experience and spiritual transformation.  For example, this quote from the mystic Gregory of Nazianzen: “No sooner do I conceive of the One than I am illumined by the splendor of the Three, no sooner do I distinguish them than I am carried back to the One.  When I think of any One of the Three, I think of Him as the whole, and my eyes are filled, and the greater part of what I am thinking of escapes me.  I cannot grasp the greatness of that One so as to attribute a greater greatness to the rest.”

Verse by Verse

v5 υαγω pres. "I am going" - Jesus refers to his death.

τον πεμψαντα (πεμπω) aor. part. "him who sent [me]".

ερωτα (ερωταω) pres. "asks" - Peter did ask in 13:36. Some scholars think we have a source problem here, since the editor is faithful to his sources he did not try to smooth out the inconsistency.

v6 αλλα "rather/but" we do have a contrast between the question "where are you going" and the disciple’s grief as if the disciples' faith is evidenced by their response (a positive response prompts the question, a negative prompts grief). It is true the disciples should rejoice that Jesus is returning to the Father, but it is not unreasonable to feel grief.

πεπληρωκεν (πληροω) perf. "you are filled [with grief]" The disciples' inner being/heart is full of sadness. 

v7 αλλα "but" - nevertheless

την αληθειαν (α) "[I tell you] the truth" - Jesus uses the phrase "I am telling you the truth" a number of times either to emphasize the words that follow or it may imply the following words are a general revelation rather than a particular word to the disciples.

συμφερει (συμφερω) pres. "it is to [your] good" an idiom; “this is for your own good."

ο παρακλητος "the Counselor", a disputed verse, for this is the only verse in John where the Holy Spirit and the Paraclete are linked. 

ουκ ελευσεται (ερχομαι) fut. "will not come [to you]" - The negative construction is emphatic; "will never come to you [unless]."

v8 ελθων (ερχομαι) aor. part. "when he comes".

ελεγξει (ελεγχω) fut. "he will convict [the world] of guilt/he will prove [the world] to be wrong" - The meaning of this is open to debate: i] bring to light, ii] convict iii] punish blame iv] investigate, v] interpret, expound. The Spirit's task, through the preaching of the disciples, is to expose the sinfulness of the world περι "with respect to" three particular sins. 

αμαρτιας (α) "sin" - The word does not have an article so the issue here is not personal sins, or a particular sin, but sin on general. 

δικαιοσυνης (η) "justice" – righteousness- Brown suggest "justice" is better.

κρισεως (ις εως) "judgment" - Condemnatory judgment

v9 πιστευουσιν (πιστευω) pres. "to have faith" believe Present tense indicating prolonged disbelief and thus exposing the nature of sin. 

v11 κεκριται (κρινω) perf. pas. "stands condemned" - judged .... Satan was defeated by Christ on the cross and thus stands condemned. Along with this perspective, the New Testament states that although defeated, Satan remains master of his domain, at least for the present, Eph.2:2, 4:12. "The Spirit will show that Christ's death, apparently a victory for the devil, was really a judgment on him and all his works", Hunter.

  
v12 ετι πολλα εχω "I have much more" - many things to 

λεγειν (λεγω) pres. inf. "to say" - The infinitive functions as an object. 

βασταζειν (βασταζω) pres. inf. "[you are unable to] bear" infinitive is complementary, completing the sense of the negated verb "you are not able". "Bear", in the sense of enduring the full threat of future persecution.

v13 της αληθειας (α) gen. "[the Spirit] of truth" - The genitive is possibly objective, thus "the Spirit who communicates the truth /guides you along the way." The phrase was understood by the early church fathers to mean teaching, instruction.

odhghsei (odhgew) fut. "he will guide" i.e. show you the way

ακουει (ακουω) fut. "he hears" – AND RESPONDS – the root of the Greek word for follower, ακαλουο “One who hears and walks the way”.  Some manuscripts have the present tense, others future and some even subjunctive "whatever he may hear". It is either, "hears" (present ongoing continuous hearing) or "will hear." 

αναγγελλει (αναγγελλω) fut. "he will tell" - announce, proclaim, disclose, declare used in the LXX of revelation declared by God.

τα ερχομενα (ερχομαι) pres. part. "what is yet to come" - likely the necessary revelation of gospel truth for the church following Christ's glorification.