On Tuesday morning the pastors of Lutheran Saints in Ministry gather in Fairborn Ohio to discuss the texts for Sunday.

These are the contributions that are brought to the table.

Monday, February 25, 2019

The Mass Texts for March 3rd, 2019, Transfiguration Sunday

First Reading: Exodus 34:29-35

29Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. 30When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. 31But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. 32Afterward all the Israelites came near, and he gave them in commandment all that the Lord had spoken with him on Mount Sinai. 33When Moses had finished speaking with them, he put a veil on his face; 34but whenever Moses went in before the Lord to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, 35the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.

Psalm: Psalm 99

Second Reading: 2 Corinthians 3:12--4:2

12Since, then, we have such a hope, we act with great boldness, 13not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. 14But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. 15Indeed, to this very day whenever Moses is read, a veil lies over their minds; 16but when one turns to the Lord, the veil is removed. 17Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.

4:1Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. 2We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.

Gospel: Luke 9:28-36

28Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. 29And while he was praying, the appearance of his face changed, and his clothes became dazzling white. 30Suddenly they saw two men, Moses and Elijah, talking to him. 31They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. 32Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. 33Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah”—not knowing what he said. 34While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. 35Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 36When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

A Quiet Walk Down the Mountain

Praise be to the Lord, the God of Israel, because he has come to his people and redeemed them. —Zechariah

As we read the Transfiguration from Luke we note some details that may be important and unique to Luke: 
Jesus has gone up the mountain  for a purpose: To pray and it is while at prayer that he is transfigured. It is in prayer, where the hearts of God and people are united, that Jesus is transfigured. He joins the prayer of all who cry out for redemption and when he does, he is revealed as the one who will fulfill the promise to Abraham. He enters prayer to become its fulfillment.
The disciples where weighed down by sleepiness but they had remained awake. Maybe we have the description of a trance like state here, the kind that grasps Abraham in Genesis 15 when the fire-pot passes between the animals of the sacrifice to seal the covenant. Clearly, the Lord is present in this trance.
Abraham is a nice person and the “Father of Faith.” Moses and Elijah are severe characters in the Old Testament: A strong leader and an enigmatic prophet. Peculiar to Luke, Moses and Elijah appear “in Glory,” and Luke discloses to us some of the content of the conversation they are having with Jesus: They are discussing his ξοδος, his “exodus.” They appear “in Glory” to indicate that their work was pleasing to the Lord and vital in the work of the Kingdom of Heaven. 
In the Transfiguration, we see the fulfillment of the stories of Moses and Elijah, neither of whom have graves known to human souls. Nevertheless, they are there with Jesus in Glory, in the state of fulfillment, temporarily sent back from their eternal reward to behold the outcome of their lives and their lives work.
The cloud came and overshadowed them and they entered the cloud. Clouds are not trivial in the Old Testament. God leads by a pillar of cloud by day. God’s presence descends unto Sinai veiled in a cloud. To enter this cloud would say to anyone who knows Exodus that the disciples entered the very presence of God. Even in the Old Testament this was rare and no one ever saw the face of God, though here, Moses and Elijah who were intentionally denied a peek at God’s face (Ex 33:19-20; 1 Kg 19:11-13), now gaze at the face of Jesus as the voice from heaven proclaims him the Son and reasserts Jesus’ authority. Their quest for a glimpse at God’s face is now complete. Maybe this is their Glory: they have finally gazed at the face of God.
On the way down the slope it is the disciples who decide that silence is the better portion of valor in this matter, it is not Jesus who tells them to be quiet until a later time. No reasons are given for this but Luke takes careful note of their thoughts here.
These are all details that are peculiar to Luke’s telling of the Transfiguration story. He is telling a very Old Testament heavy story here, but that should not surprise us as chapter 1 has already shown us that what is happening here in Luke is the redemption of Israel and the opening of the promise to Abraham to all people. 
We are at the doorstep of Lent this week. What shall we do with this season to come? 
At my church, some time ago, we buried one of the old saints of our little congregation. Stories abound of her work with the altar guild. Somewhere there still hangs an apron worn when the brass had to be polished and it seems to have needed polishing often. Somewhere there is a ruler. Paraments and Fair Linens had to be centered not by sight and feel, but by careful measurement to make everything square to the world and everything had to be shiny and free of blemish. Somehow, it was important that all the things of worship and decor were in as complete a state of glory as we could muster.
We start Lent with the story of the Heavenly Glory of Jesus and we will walk through Lent in the direction of Holy Week which speaks of the humility of God. From the moment that Peter, James, and John see this scene on the mountain they must have seen the humiliation of the Lord in a different light and they must have heard the arguments with the religious authorities in a different voice. Perhaps they also considered their own feelings and words towards him. If you have seen what they saw, how would you carry yourself around him from that time on? 
The cloud is no longer hovering over you but the echo of the voice reminds you that you walk with the one whom the voice called: “my Son, my Chosen.” Would you endeavor to align things square to the world and polish things that might need it and even some things that are actually in good shape just in case? 

Maybe Lent is our quiet walk down the mountain. For now, we hold our peace, for forty days we dare to be in God’s trance. What will we be at the end of that walk?

Greek Study Luke 9:28-36 - Transfiguration

Greek Study Luke 9:28-36 - Transfiguration

v28 εγενετο  it came about. A common introductory phrase often not translated in English.
ωσει "about [eight days]" - about ημεραι οκτω, "eight days", Mark has six days, possibly alluding to Exodus 24:16, the period of preparation before God spoke from the cloud. Is Luke's eight days a subtle allusion to the resurrection?
μετα τους λογους "after Jesus said this" - after these words; Luke ties this episode to Jesus' words on cross-bearing discipleship.
προσευξασθαι (προσευχομαι) inf. "to pray" - The infinitive is verbal, expressing purpose. Luke tends to focus on what Jesus is doing. Mark does not refer to Jesus' intention to pray.

v29 του προσωπου (ον) gen. "[the appearance] of [his] face" ειδος (ος ους) while he was praying, his face “changed”.
εξαστραπτων (εξαστραπτω) pres. part. "[bright] as a flash of lightening" - participle is adjectival describing "white". Is Luke distinguishing between the transformation of Jesus' face (and therefore, person) and his outer garb? The language alludes to Old Testament descriptions of divine glory, Ezk.1:4, 7, Dan.12:6.

v30 ανδρες δυο "two men" - two visionary persons are also at Jesus' resurrection, 24:4. Does Luke imply they are the same? If so, he is tying the Transfiguration to the resurrection. Why these two? Moses has been in the cloud before and Elijah, due to his translation, is a living heavenly being. There is a tradition that Moses was also translated, given that the site of his tomb is unknown, so, they may represent living heavenly beings who originally possessed an earthly life; both fit to discuss Jesus' "exodus". The view that they represent the law and the prophets, is possible, but unlikely as Luke gives us no hint this is meant.
οφθεντες (οραω) aor. pas. part. attendant circumstance participle expressing action- the Greek is: v30, "And behold, two men were holding a conversation with him, they being Moses and Elijah, v31, who appeared in glorious form and spoke about his....."

v31 εξοδον (ος) "departure" - the word is commonly used of death, in the sense of the "dearly departed" but more likely Luke intends an allusion to the Exodus from Egypt and in so doing, ties Jesus' departure in Jerusalem to his death on the cross and thus escape from sin and death of a ”new Israel”.
πληρουν (πληροω) pres. inf. "[which he was about] to bring to fulfillment" - infinitive is complementary, completing the sense of the verb "was about to." 

v32 ησαν βεβαρημενοι (βαρεω) perf. pas. part. "were very" -a periphrastic pluperfect construction used to emphasize aspect - this was a long meeting υπνω/ (ος) dat. "sleepy
διαγρηγορησαντες (διαγρηγορεω) part. "when they fully woke up " participle is adverbial, the disciples have not been part of the transfiguration to this point as they were asleep. The experience, up to this point, is for Jesus alone, but now the disciples share in it just as the heavenly visitors prepare to leave. The timing is important here.

v33 εν τω διαχωριζεσθαι (διαχωριζω) pas. inf. "As the men were leaving" – the preposition ενwith the articular infinitive forms a temporal clause. It is the parting vision that prompts Peter to want to preserve the moment.
ειναι (ειμι) "[it is good for us] to be [here]" - The infinitive verb to-be forms an infinitival phrase subject of the verb to-be εστιν, "it is wonderful for us to be here!"
ποιησωμεν (ποιεω) aor. subj. "Let us put up" – a hortatory subjunctive.
σκηνας (η) "shelters" – tabernacles, possibly another allusion to the wilderness wandering and further underlining the Exodus theme. 
μη ειδως (οιδα) perf. part. "he did not know [what he was saying]

v34 λεγοντος (λεγω) gen. pres. part. "while [he was] speaking" – a genitive absolute forming a temporal clause- the implication is that Peter's words hasten the end of the theophany.
επεσκιαζεν (επισκιαζω) imperf. "enveloped [them]" – who did the cloud cover? Mark implies it was just the heavenly visitors and Jesus, emphasizing the cloud as a divine transportation. In Luke the cloud seems to cover everyone, emphasizing the divine presence. 
εφοβηθησαν (φοβεω) aor. pas. "they were afraid" - A proper response when confronted by a theophany.
εν τω εισελθειν (εισερχομαι) aor. inf. "as they entered" - as above in v33. "They were awestruck..”

v35 ο εκλελεγμενος (εκλεγομαι) "whom I have chosen" - participle serves as a substantive standing in apposition to "Son" In the sense of “appointed” as messiah.
ακουετε "listen to" – A divine directive, the key teaching point of the episode.
εν τω/ γενεσθαι "when [the voice] had spoken" - Infinitival construction, as v33, 34.
ευρεθη Ιησους μονος "Jesus was alone" -  a poignant description that offsets the previous moment of glory. The lonely journey to Jerusalem begins.

εσιγησαν (σιγαω) "[the disciples] kept this to themselves" – idiom; were silent. Mark tells us Jesus told them to be silent, Luke tells us that they were silent, as if they didn't understand what just had happened.  

Tuesday, February 19, 2019

The Mass texts for the 7th Sunday of Epiphany, February 24th, 2019

First Reading: Genesis 45:3-11, 15
3Joseph said to his brothers, “I am Joseph. Is my father still alive?” But his brothers could not answer him, so dismayed were they at his presence.
4Then Joseph said to his brothers, “Come closer to me.” And they came closer. He said, “I am your brother, Joseph, whom you sold into Egypt. 5And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. 6For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. 7God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9Hurry and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. 10You shall settle in the land of Goshen, and you shall be near me, you and your children and your children’s children, as well as your flocks, your herds, and all that you have. 11I will provide for you there—since there are five more years of famine to come—so that you and your household, and all that you have, will not come to poverty.’15And he kissed all his brothers and wept upon them; and after that his brothers talked with him.

Psalm: Psalm 37:1-11, 39-40

Second Reading: 1 Corinthians 15:35-38, 42-50

35But someone will ask, “How are the dead raised? With what kind of body do they come?” 36Fool! What you sow does not come to life unless it dies. 37And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38But God gives it a body as he has chosen, and to each kind of seed its own body.
42So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. 46But it is not the spiritual that is first, but the physical, and then the spiritual. 47The first man was from the earth, a man of dust; the second man is from heaven. 48As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.
50What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

Gospel: Luke 6:27-38

[Jesus said:] 27“But I say to you that listen, Love your enemies, do good to those who hate you, 28bless those who curse you, pray for those who abuse you. 29If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. 30Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. 31Do to others as you would have them do to you.
32“If you love those who love you, what credit is that to you? For even sinners love those who love them. 33If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. 35But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. 36Be merciful, just as your Father is merciful.

37“Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; 38give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap; for the measure you give will be the measure you get back.”

When all things are possible - a reflection on Luke 6;27-38

It is with good reason that scripture asks: Who will seek God's mercy and faithfulness for His own sake? What precisely does for his own sake mean? Surely it would have been enough to say Who will seek without adding for his own sake.
The answer is that many people seek to discover God's mercy and faithfulness from the sacred books, and yet, when their learning is done, they live for their own sakes and not for God’s. — St Augustine

“Love is the fountain of life, and the soul which does not drink from it cannot be called alive,” writes Bernard of Clairvaux (1090 – 1153) He is considered the last of the Church Fathers. He is also a “road not taken,” in the unfolding branches of Christian spirituality. That is to say, few if any theologians trace their heritage through him or develop his thinking further though at the same time he is recognized as a writer of great spiritual insights. Maybe it is a matter that he writes as a monk who primarily observes the spiritual state of his brothers, making astute notes about the changes he saw in them. 
One of his works are the Four Degrees of Love. They are summarized this way:
1. Selfish Love: Loving Yourself For Your Own Sake.

2. Dependence on God: Loving God for Your Own Sake.
3. Intimacy with God: Loving God for God’s Own Sake.
4. Being United with God’s Love: Loving Yourself for God’s Sake.
As with some schemes in spirituality — usually the good ones — the ends somehow meet. One places oneself on any such “scale” at the peril of one’s own soul. They are not made for that. They are supposed to be signposts into a future that seems to be headed somewhere but, maddeningly, seems to work in circles. They are supposed to be a guide for evaluating ones living as confession comes around again. “What do I love and why?” In all honesty one would usually answer: “I love me,” the “why” then is the uncomfortable next question. 
What would it indeed mean to be able to say: “I love myself” and what would that look like? Most of us have no problem loving ourselves even if we do sometimes do it in sick ways. It would be merciful to some of us that the world would not do unto us as we would unto ourselves, so maybe it is good that we do not do unto others at all. 
But really: “I love me.” Why? Have you any mirrors in your soul or even in your house? Nowhere is it more true that all of us love the sinner then in the mirror and I, certainly, am willing to forgive his sins with quick mercy. (6:36) Actually, we are more likely to justify why his sins are not sins at all. We indeed practice “do not judge” quickly and maybe over easily. (6:37)
What would it look like to actually love God? One of the problems in late medieval and reformation area spiritual direction was that the advice: “Just concentrate on loving God and see where that leads,” was somewhat problematic. As Luther points out. “Love God? I hated him,” Luther once wrote. What had God been for Luther after all other than an angry potentate who was looking at Luther as someone who had to prove himself to the courts of heaven, or else . . How indeed do you “love” that.
I note that none of Bernard’s phases include the neighbor. Maybe that is because the time that one can love ones neighbor aright only comes after one has traveled the road to figuring out things between God and oneself and above all one had gotten a glimpse of the idea what love looks like. 
Maybe in a St Bernard kind of way we can extend: ”Do to others as you would have them do to you,” a bit. How about adding: “Do to others as God would have them do unto you.” Then maybe: “Do to others as you would have God do unto you.” And then maybe: “Do unto others as God would have you do unto you.” There are 27 permutations to this and many of them make no sense, just bear with these for now. 
I pose these because I am of the conviction that one has to know the mercy of God before one can “do unto others” without causing harm. Like last week Jesus is looking ahead. His sermon really looks at a future where the mind of God is known and therefore mercy is defined; judgment is left to God and God’s judgement is known and revered. 
That, it would seem, will take healing the soul from a stance of greed to a sense of generosity. (6:20-26) It would require that the blind — in the spiritual sense — gain sight because only then can they speak of the Kingdom of God to others. (6:39) It will actually take a total reformation of the soul, for good fruit can only emerge from good trees. (6:33-45) It will take a Pentecost and no less. 
I have heard the sermon on the mount/ plain called an impossible guide that was only posed as an attempt to show us our sin. I believe Luther actually raised that possibility. I have come to think of it in more positive terms: It is a glimpse of the Kingdom of God. Here on earth, it was lived in Acts and is lived, drudgingly since we remain in the flesh, to give the world that glimpse in the form of a human community that dares to live by the sermon’s ways. In that community, perhaps, yes, it might look as if Bernard’s circle has become a line and all are united with the Love of God. 

So may it be among us.

Tuesday, February 12, 2019

The Greek tex of Luke 6:17-26

Luke 6:17-26

v17 καταβας (καταβαινω) aor. part. "he went down" – from the mountain to the plain.
πεδινου adj. "a level [place]" - level, flat (in contrast to what is steep or uneven). Probably an allusion to Moses coming down from mount Sinai Ex.34:29. None-the-less, it could be a "level place" on the mountain; "he .... stopped at a piece of level ground".
μαθητων (ης ου) gen. "[a large crowd] of [his] disciples was there" Rather than "a large crowd", the sense is more likely that of a major gathering of Jesus' disciples, the whole number not being that large. Presumably Jesus came to the level place with some of his disciples and met the others there as well.
πληθος (ος) του λαου (ος) "a [great] multitude" - a mob of " people"
απο + gen. "from" – origin  Τυπου και Σιδωνος "Tyre and Sidon" - Not implying a Gentile mission, rather the effectiveness of Jesus' mission in gathering the lost of Israel.

v18 ακουσαι (ακουω) aor. inf. "to hear" - As with "to be healed", the infinitive expresses purpose; "in order to hear."
οι ενοχλουμενοι (ενοχλεω) pres. pas. part. "those troubled" - the ones being plagued. The release of Satan's captives is a messianic sign. 

v19 εζητουν (ζητεω) imperf. "tried [to touch]" - imperfect indicating repetitive action.
απτεσθαι (απτομαι) pres. inf. "to touch [him]" - to seize, grasp. 
εξηρεχετο (εχερχομαι) imperf. "[power] was coming" -  durative. The power referred to here is "the power of the Lord", 5:17, power that derives from God and completes his will. The words may describe an actual evidence, aura etc. alluding to the power evident in Moses when he came down from Sinai and his face “shone”.

v20 επαρας (επαιρω) aor. part. "looking at" - [adverbial, forming a temporal clause, while the "lifted up" most likely describes a focused stair.
μακαριοι adj. "blessed are you" - happy, contented, fortunate in a secular use "lucky”.
There is an Old Testament wisdom background to the use of this word that expresses God's favor toward a person; idiomatic - "privileged before God"
οι πτωχοι adj. "the poor" The pious poor who look to and depend on God" pushes in the right direction.  Matthew uses "poor in spirit." Here the intended sense is religious: i.e. the meek and humble, the broken before God, the lost of Israel, the persecuted remnant. But the economic sense cannot be excluded, so Israel's righteous poor, those faithful to the law and disadvantaged by the “less pious rich”. 
υμετερα "yours" – an emphatic - as if Jesus was individually pointing out the disciples.
εστιν (ειμι) pres. "is" - present tense indicates the disciples present possession of…
η βαλισεια του θεου "the kingdom of God" - For Luke, the kingdom is something we possess and enjoy; it entails all the blessings brought by the eschatological rule of God.

v21 οι πεινωντες (πειναω) pres. part. "the hungering ones”. Matthew says "hunger and thirst for righteousness", in the sense of "vindication". Here it is the hunger of lost Israel for the putting down of the enemy and the uplifting and blessing of the people of God in the eschatological kingdom.
χορτασθησεσθε (χορταζω) 2 pl. fut. pas. "you will be satisfied/filled/sated/receive all that you need. A divine passive; God does the filling. This conjures up the Old Testament image of sharing the blessings of the promised land, a land flowing with milk and honey. It is important to note that the hungry has both socioeconomic and religious overtones and that errors of interpretation occur when either element is removed.
οι κλαιοντες (κλαιω) pres. part. "the weeping, mourning, sorrowing ones”
γελασετε (γελαω) fut. "you will laugh".

v22 αφορισωσιν (αφοριζω) aor. subj. "they exclude"  Here in the sense of "excommunicate" from the synagogue, although os could be the more general "ostracize."
ονειδισωσιν (ονειδιζω) aor. subj. "insult" i.e. to slander or verbally attack.
εκβαλωσιν (εκβαλλω) aor. subj. "reject" - throw out the sense is of banning even the mention of a person's name. 

v23 χαρητε (χαιρω) aor. pas. imp. "rejoice" – an imperative; be happy.
σκιρτησατε (σκιρταω) aor. imp. "leap for joy" dance for happiness.
ιδου "behold" - pay attention; know assuredly that you will have a great reward
ο μισθος (ος) "reward" – wages, recompense based upon what a person has earned and deserves.  The reward is possibly divine approval, but more likely a reference to the immanent eschatological fulfilment of all things which, because of its wonder and nearness, blunts the pain of present circumstances..

v24 πλην con. "but" - Strong adversative. "On the contrary."
ουαι "woe" - alas, disaster, horror. intense distress, possibly related to immanent divine judgment.
τοις πλουσιοις adj. "the rich ones”. If we have treated "the poor" as a religious descriptive then "the rich" must be treated in the same way rather than treating the phrase as an economic descriptive. The rich are those who are not rich toward God, they have not laid up treasure in heaven. The Old Testament allusion is to the prosperity of unrighteous Israel..
απεχετε (απεχω) pres. "you have already received" - all the comfort you will ever get.
την παρακλησιν (ις εως) "comfort" - encouragement, consolation.

v25 οι εμπεπλησμενοι (επιπλημι) perf. pas. part. "who are well fed" - perfect expressing a past feeding continuing into the present. Those who have all they could want.
πεινασετε (πειναω) fut. "will go hungry" in the future. 
οι γελωντες (γελαω) pres. part. "the laughing ones” now
πενθησετε (πενθεω) fut. "will mourn then" Those who feel happy with their present lot in life are living a fool's paradise.

v26 καλως adv. "[speaks] well" - An adverb of manner; "praise you." 
εποιουν (ποιεω) imperf. "treated/dealt with. durative expressing ongoing action.

τοις ψευδοπροφηταις (ης ου) dat. "the false prophets" a reference to the prophets who proclaimed peace when there was no peace (Jeremiah).