John 1 Greek Studies

Greek Study John 1:6-8, 19-28

v6 απεσταλμενος (αποστελλω) perf. pas. part. "who was sent" - the participle may be treated as adjectival, although with the verb εγενετο it is best treated as forming a periphrastic construction; "there a man sent from God." The perfect tense here, indicates a move into actual, historical time. The word often carries the sense to commission, so to undertake an important task from God. The Baptist is one crying in the wilderness the synoptics align John with Elijah, not so here.

Ιωαννης "John" - "his name was John" stands without a verb and as such is Semitic. Our writer simply calls him "John" rather than “the Baptist” or “John the Baptist” and this is because he doesn't have to distinguish him from the other John, the disciple, brother to James and friend to Peter. This author doesn't mention, by name, John the disciple which is what leads some to believe that he was the source (although not the editor) of this gospel.

  

v7 ουτος pro. "he" – the author uses a more emphatic "this one."

εις + acc. "as [a witness]" preposition expresses purpose; "in order /for the purpose of witness..." The word "witness carries legal overtones, but often it just carries the sense "speak/tell", so "the purpose of his coming was to tell the truth".

περι + gen. "about”, reference; "to testify concerning ....." John removes any ambiguity of the subject of his witness with the use of this preposition.

του φωτος (ως ωτος) "the light" - or image of God - in Hebrew “shekinah” an extremely important images in this gospel. The Law is a divine revelation hence it instructs and illumines. God's Word incarnate in Christ, is both life and light.

ινα + subj. "so that [.....might believe]" - a purpose clause, defining John's testimony, namely that all might believe. But "believe" what? John doesn't say, likely a belief/trust in the content of the testimony, i.e. the gospel.

παντες adj. "all men" - extending beyond the Baptist's generation, but limited to those who hear the witness. 

v8 εκεινος pro. "he himself" - again, as in v7, an emphatic is used.

ουκ "[was] not" - negation is used to restate and emphasize John's role of testifying to the coming light, not being the light.

v19 εξ + gen. [Jews] from or of [Jerusalem]. the preposition serves to introduce a partitive genitive. More likely "out of, from", expressing origin. The author uses the word "Jew" in different ways, both positively and negatively. Here it is likely being used for the official leaders of Judaism; in conflict with the Baptist and Jesus, sticklers for the law and headquartered in Jerusalem.

Λευιτας (ης) "Levites" - assistants to the priestly class who held administrative and security positions in the temple. Both the priests and Levites are of a far lower social cast than the priestly aristocracy, the Levites were at the bottom of the ladder. (The Baptist apparently doesn't deserve an overly important delegation. He is seen more of a gadfly than a revolutionary))

συ τις ει "who are you?” - they are not asking for John's name, but his role and function, so "what are you all about?"

v20 ωμολογησεν (ομολογεω) aor. "confessed" – a word commonly used of confessing Christ.

ηρνησατο (αρνεομαι) aor. "[He did not] fail to [confess]" a phrase often used of denying Christ – but here an idiom “he did not mince words…”. 

εγω pro. "I" – another emphatic use of the pronoun.

ο χριστος "the Christ" (messiah). Contrast to the many times Jesus says εγω εμιε in John It is interesting how the messianic nature of this title has diminished over time. Probably it is best to use "messiah", particularly where the context is clearly expressing function rather than title.

v21 ουν "then [who are you?]" - the neuter ti indicates function more than title.

Ηϕλιας "Elijah" - unlike the synoptics that identify the Baptist with Elijah, this gospel gives him a unique designation not clearly identified in Old Testament prophecy (Mal.3:1-4 which refers to the one who purifies the temple in preparation for the coming of the Lord). The tradition was that Elijah would precede the messiah, Mal.4:5. It is interesting this gospel ignores the strong synoptic tradition- of course he may just be true to his sources in that the Baptist may not have known that he was the Elijah, but it is more likely that our author is making a point. In Malachi the role of the second Elijah is significant, eg. he will avert the wrath of God from Israel. So John is possibly down-playing the significance of the Baptist in comparison to the greater one who comes after.

ο προφητης (ης ου) "the prophet" - tradition at this time held that a prophet like Moses would precede the messiah (Deut.18:15ff). In Christian tradition the prophet is identified with Christ. Jesus is prophet, priest and king. Here the Baptist testifies that not only is he not the messiah (and not Elijah) he is also NOT the prophet like Moses; his function is none of the above.

v22 τις ει "who are you?" - Again this question is about role and function, not name. 

τοις pemyasin (pempw) aor. part. "to those who sent us" – a dative of indirect object with the participle functioning as a substantive.

v23 εφη (φημι) imperf. "John replied" - the imperfect used for speech.

καθως "in [the words of Isaiah the prophet]" – a comparative; these words are probably a note from the author indicating the source of the Baptist's words rather than part of the Baptist's answer. The point is the Baptist claims the authority of scripture for his mission.

βοωντος (βοαω) pres. part. "of one calling" - the participle is substantive. 

ευθυνατε (ευθυνω) imp. "make straight". The image comes from the Persians who were road builders. The crying voice in the wilderness cuts a straight road through the wilderness for the messiah to travel as he journeys toward Jerusalem. Note that our author does not mention the Baptist's ethical teaching. The Baptist's ethical teaching is often stressed by commentators, but it is nothing more than practical advice on how to live while waiting for the coming messiah.

v24 Φαρισαιων (ος) "Pharisees" - the pietists of their day, strict in legalistic purity.

απεσταλμενοι (αποστελλω) perf. pas. part. "who had been sent" – a variant exists with an article οι, "the ones having been sent", i.e. the priests and Levites were from the Pharisees (party). Yet the Pharisees would have had no authority to set up a deputation of priests and Levites. The text without the article is better and so with the imperfect verb ησαν we have a periphrastic pluperfect; i.e. "some Pharisees were also sent…”, so what we have here is a second deputation of Pharisees.

v25 ουν "[why] "then" inferential. The fact that John has said he is not the messiah, Elijah nor the Prophet, they draw a logical conclusion in the form of a question, "then why βαπτιζεις (βαπτιζω) "do you baptize" -. Here, literally immerse in water, as was the custom of Israel, for a person converting to the Jewish faith. The point of the question is not clear. It is possible that the Pharisees' question concerns the Baptist's authority to perform a religious ritual; Possibly they accept that baptism can properly be used for messianic preparation, but if the Baptist is not a messianic figure, what’s the point? 

v26 εγω βαπτιζω "I baptize" - durative present tense with the emphatic use of the pronoun.

εν "with" - possibly "in", " water only. Given that the word "baptize" actually means "to immerse", the sense may be "it is my custom to immerse people in water." Most commentators think an instrumental rather than a local sense, is intended here. i.e. "I immerse with water."

λεγων (λεγω) pres. part. "[John] replied" - attendant circumstance participle expressing action accompanying the verb "answered" – a Semitic construction used for emphasis. Although the Baptist answers, he doesn't actually answer. His answer consists of two statements side in the Greek., probably to be read as, "although I am baptizing in water - standing among you is someone you don't recognize" as if the Baptist is confirming he has a water baptism ministry but is not interested in explaining what it is about because what is important is the presence on the scene of one even greater.

εστηκεν (ιστημι) perf. "stands" - the perfect tense expresses action in the past which has ongoing consequences in the present, the messiah is present but no one knows it yet!

v27 ο...ερχομενος (ερχομαι) pres. part. "He is the one who comes" - numerous variants exist for this verse because early in transcription it was read as a separate sentence and repaired. 

οπισω + gen. "after [me]"

αυτου gen. pro. "-" - of whom I am not (Semitic idiom) αξιος adj. "worthy" - In Israel a slave was not to undertake oppressive or degrading work, e.g. taking off the shoes of their master. So the Baptist is saying that comparison to the greater one he is less than a slave.

v28 αυτα ... εγενετο (γινομαι) aor. "this all happened" – εν + dat. "in" Βηθανια (α) dat. "Bethany" - the gospel writer adds " περαν + gen. "on the other side of"   ην .... βαπτιζων (βαπτιζω) pres. part. "was baptizing" - a periphrastic imperfect, i.e. John was doing a lot of baptizing over there. 

Will it matter

“There was,” says the evangelist, not simply a messenger of God, but “a man.”

This he said in order to distinguish the man who shared only the humanity of the one he heralded from the man who came after him, the man who united godhead and manhood in his own person.
The evangelist’s intention was to differentiate between the fleeting voice and the eternally unchanging Word. The one, he would suggest, was the morning star appearing at the dawning of the kingdom of heaven, while the other was the Sun of Justice coming in its wake.— John Scotus Erigena, 9th cent.

1. There are two sets of interrogators who were sent to John. One was from the priests, the other from the Pharisees. One wanted to know who this renegade priest was. After all, John, as far as we can tell, came from priestly blood through Zachariah. Renegade disenfranchised priests seem to have been common in the 1st century. There was a sort of cast system with the Jerusalem priesthood being the opulent and almost regal ones but the other priestly descendants in the rural reaches living in relative poverty and utter powerlessness. It seems that a number of them went rogue and sometimes threatened rebellion against the Jerusalem faction. In a way, John’s mode of dress as described in Mark last week is a commentary on the splendor and riches of the Jerusalem priests over against the poverty of their rural counterparts (Pilch) They come to figure out whether John will be one who will threaten action by gathering a faction or whether he is merely a preacher. They can dismiss the latter and would probably take action against the former. They must have deemed him harmless, since they took no action against him.
2. The Pharisees come and ask about his actions. He baptizes, he administers a ritual, a common one at that. It symbolizes something and they are interested. John gives them an evasive answer. His is a water baptism. Messiah is among them somehow and Messiah will baptize with the Holy Spirit. As Joel 2:28 would put it: “Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.” That Baptism with the Spirit will not come until the evening of the Resurrection when Jesus appears again to the disciples and breathes the Spirt on them. But baptizing, as in administering ritual washings, was always symbolic in some way of something very important and therefore not without controversy as John 3:25 reveals. 
3. The very next day, John will further reveal to his own why he baptizes: He came baptizing with water so that Jesus might be revealed. As promised, by heaven (3:27) he had witnessed the Holy Spirit descend on Jesus and in that sign he had realized that his mission was now complete. With that, he begins to send his disciples after Jesus. (1:35-37)  His mission is done, he has seen his greatest joy in realizing that the Christ is walking the earth, he can and must now decrease so that the Christ can increase. (3:30)
4. Much later, after the altercation in Jerusalem on the feast of dedication, when the Jews try to stone Jesus for blasphemy, but before he goes to raise Lazarus, Jesus will hide in the place where all these things we read about today were spoken. For some reason, John the Evangelist thinks that it is important that you know that. (10:41) Bethany, across the Jordan. (1:28) Problems in geography abound here. Bethany is only across the Jordan if you are outside of Israel. Perhaps it is a matter of being across the Jordan from Bethany because soon after, Jesus will cross into enemy territory to go to Bethany to raise Lazarus. In any case, in that place “many come to believe in Jesus.” (10:42)
5. Further, those who came to Jesus there are reported as saying: “John performed no sign, but everything that John said about this man was true.” Cryostom commented that here we have a reversal. First, John witnesses to Jesus, now Jesus witnesses that what John had witnessed to was true: One greater had come. It is a sequence similar to the woman at the well. First she witnessed to Messiah. Then the witness is proven true by the encounter with Jesus. 
6. We are still in Advent. Sunday is Gaudete — Rejoice — Sunday, a title that arose from he Introit to the day, Philippians 4:4. The Gospel of John ends almost enigmatically. A disciples “will remain until I come.” (21:22) And there is a post script: If all the things that Jesus did were recorded, the world would be too small to hold the books. (21:25) I am about to get far afield, bear with me. This disciple stood at the foot of the cross and was handed over to Jesus’ mother as she herself was handed over to him. The disciple had been handed to the Christ bearer to care for her and she became his mother to care about him. We see here a strange little juxtaposition: disciple — believer, Mother — church. Piepkorn posed that Mary was the archetype of the church and that we can learn to be church by watching her and understand her place in the Gospels by understanding the church. 
7. Who is this disciple? Is it you? Well? Someone remains until he comes. Who? Somewhere, over Jordan, many come to believe in Jesus, for now outside the promised land, unseen, unknown. They baptize with water like John, alongside the Lord who baptizes with the Holy Spirit. Their Joy is complete when the Lord is revealed in baptism and work of the Spirit. (3:29) They are in joy over the volumes of work that they witness but it is not their work, it is the Lord’s work. They strive to be less important so that this Jesus the Christ might become more important. I say: “they strive” because the temptation is always before them to be seen as important in the world. “Do you love me more than these?” has an uncertain referent. The “one who remains” has a hard road laid out before. Let the spirit do the good through you and take no credit but rather, like St. John say: “After me the one who is greater will come.” It is probably best that that road is traveled in humble clothes, if not a coat of camel hair, girded well for travel. 
8. Yet, there is Joy on this road: the Spirit descends and the Lord is revealed abundantly enough to forbid the recording of all that is done. Maybe that is good. But what is more, the witness to Jesus that the disciple and the church engage in will not go unproven. The Lord gives witness to the truth of John’s proclamation, the woman at the wells witness, and in the end will give witness to the church’s witness. Take heart mother church, your struggles here on earth against the doubt and unbelief toward the incredible message of Jesus enthroned on the cross and raised from the tomb is not the end. The Lord of the church vouches for you and your witness will put the detractors to shame. Your words will be vindicated.

The Texts for Advent 2, December 7th, 2014

First Reading: Isaiah 40:1–11

Comfort, O comfort my people,

says your God.

  ²Speak tenderly to Jerusalem,

and cry to her

that she has served her term,

that her penalty is paid,

that she has received from the LORD's hand

double for all her sins.

  ³A voice cries out:

"In the wilderness prepare the way of the LORD,

make straight in the desert a highway for our God.

  ⁴Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

  ⁵Then the glory of the LORD shall be revealed,

and all people shall see it together,

for the mouth of the LORD has spoken."

  ⁶A voice says, "Cry out!"

And I said, "What shall I cry?"

All people are grass,

their constancy is like the flower of the field.

  ⁷The grass withers, the flower fades,

when the breath of the LORD blows upon it;

surely the people are grass.

  ⁸The grass withers, the flower fades;

but the word of our God will stand forever.

  ⁹Get you up to a high mountain,

O Zion, herald of good tidings; 

lift up your voice with strength,

O Jerusalem, herald of good tidings, 

lift it up, do not fear;

say to the cities of Judah,

"Here is your God!"

  ¹⁰See, the Lord GOD comes with might,

and his arm rules for him;

his reward is with him,

and his recompense before him.

  ¹¹He will feed his flock like a shepherd;

he will gather the lambs in his arms,

and carry them in his bosom,

and gently lead the mother sheep.\

Second Reading: 2 Peter 3:8–15a

⁸But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day.  ⁹The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance.  ¹⁰But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed.

¹¹Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness,  ¹²waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire?  ¹³But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.

¹⁴Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish;  ¹⁵and regard the patience of our Lord as salvation.

Gospel: Mark 1:1–8

The beginning of the good news of Jesus Christ, the Son of God.

²As it is written in the prophet Isaiah, 

"See, I am sending my messenger ahead of you,

who will prepare your way;

  ³the voice of one crying out in the wilderness:

'Prepare the way of the Lord,

make his paths straight,'"

  ⁴John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins.  ⁵And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins.  ⁶Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey.  ⁷He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals.  ⁸I have baptized you with water; but he will baptize you with the Holy Spirit."

The Greek of Mark 1 - Pr. Fourman

Greek Study Mark 1:1-8

v1 αρξη (η) "the beginning" - first, beginning, best understood as "this is the starting-point of 

ευαγγελιου (ον) gen. "the gospel." For Mark the beginning is not with the person of Jesus, but with the message of Jesus, explains why biographical details are lacking. The genitive coveys the meaning that this a communication carried by a messenger relaying important news; although not exactly good news because according to Mark the gospel is only good news to those who are being saved. There is another side to "the news" and it is not good for those who stand outside of its scope.

Ιησου Χπιστου gen. "about Jesus Christ" so the content of this message is about Jesus 

ιυοσ θεου (ος) gen. "[the Son] of God" all these genetives are adjectival. This phrase is not found in a number of manuscripts, but is most likely original. While in Mark it does not imply a filial relationship with the Father, it does imply divinity.

  
v2 γεγραπται perf. pas. "it is written" – the formula introduction to scripture, the perfect tense is used to express a past action with ongoing consequence.

ιδου look, pay attention, behold", here invited to see something already in plain sight.

Here is the closest you will come to a nativity story in Mark, ha clear reference to Jesus divine origin. Mark seems to be assuming some knowledge on the part of his readers, the idiom here is “take a look at what is right in front of you”.  Since Mark has not yet revealed content, parables, preaching or healings, it is the person of Jesus Himself, and the pubic pedigree he brings that is being considered.  It is not hard to assume a storied background.

αποστελλω pres. "I will send" - a futuristic present, so better "I am sending".

τον αγγελον (ος) "[my] messenger/angel. προσωπου σου "ahead of you" - before your face a Semiticism.

κετασκευασει (κατασκευαζω) fut. "will prepare" την οδον (ος) "the road" – an imagery reflects the royal road-building of the great powers, e.g. the Assyrians of Isaiah’s time and the Romans of Mark’s.. 

v3 These quotes comes from Isaiah 40 the LXX. Presumably Mark wants us to read "Jesus" for the "Lord". The LXX fits Mark's intention better than the MT text in establishing "the desert" as the place where "a voice" sounds rather than the place of God's preparation.  What does this mean? It means that Mark did not think either Jesus or John were Essenes.

βοωντος (βοαω) part. gen. "of one calling" - serves as a substantive, "the one shouting".

τη ερημω (ος) dat. "the desert" – any desolate and abandoned place, a reference back to the exile OR to the Exodus or BOTH..

ετοιμιασατε (ετοιμαζω) aor. imp. "prepare" – a command.

κυριου (ος) gen. "[the road/way] for the Lord" - the genitive "Lord" is adjectival, so prepare the way which the Lord will travel.

ευθειας (ευθυς) adj. "immediately but also straight” when used with οδος the "immediate road" becomes "straight road", ie. the quickest way to go OR to clear away obstacles.

τας τριβους (ος) "paths" – byway, so not only the main, but the secondary routes.

v4 εγενετο (γινομαι) aor. "and so [John] came/appeared" - happened, a new episode about a new person.

βαπτιζων (βαπτιζω) pres. act. part. "baptizing/[John] the Baptist" (lit. immersing). So “the one baptizing", as opposed to “the one proclaiming”. 

εν τη ερημω "in the wilderness" – here referring to a known part of the country.

κηρυσσων (κηρυσσω) pres. part. "preaching" - as with "baptizing", adverbial - expressing the manner of John's appearing on the scene.

μετανοιας (α) gen. "[a baptism] of repentance" – the content of John’s preaching.  Likely it is idiomatic, i.e. John's baptism is a baptism limited to, characterized by, related to repentance. 

αφεσιν (ις εως) "the remittance/release[of sins]" - clearly, the purpose of the preaching is not baptism, but "repentance”. The consequence of repentance, is forgiveness. SO perhaps it is this activity that clears the ‘way’ for the coming Messiah?

v5 πασα "the whole [Judean countryside]" – which locates ερεμοσ on a map. Mark is exaggerating of course, but none-the-less, this illustrates John's popularity (confirmed by Josephus.) 

εξεπορευετο (εκπορευομαι) imperf. "went out" - imperfect, durative, expresses a continuous flow of people to witness John's ministry.

εξομολογουμενοι (εξομολογεω) pres. part. mid. "confessing" - attendant circumstance participle identifying action accompanying the verb "were being baptized". Note the verb order, they are baptized and THEN they confess!

εβαπτιζοντο (βαπτιζω) imperf. pas. "they were baptized" - immersed. The passive indicates they were allowing themselves to be immersed. In Jewish proselyte baptism the initiate baptizes themselves, here John is performing the rite. 

v6 η∴ν ... ενδεδυμενος (ενδυω) perf. mid. part. "wore clothing" a periphrastic pluperfect which emphasizes a durative action so, this was John's accustomed dress. Mark's description of John's clothing and food both assumes a collective memory and points to Old Testament precedents. John is a man an ascetic who dresses like Elijah in καμηλου (ος) "camel's [hair]" - such a garment would be very “prickly”?

ζωνην (η) "belt/waistband. John's loose cloak was held together around his waste by wide leather waistband that would have compartments for holding John's stuff.

εσθιων (εσθιω) pres. part. "he ate" - a periphrastic imperfect, so “his diet consisted of” ακριδας (ις εως) "locusts" - still a food source of the poor.

v7 λεγων (λεγω) pres. part. "saying [and this was his message]". Matthew says the Baptist proclaimed the gospel in the terms of "the kingdom of God is at hand"(3:2). Mark says forgiveness is at the heart of the gospel message proclaimed by the Baptist. Mark does not record the Baptist's ethical teaching, but rather focuses on his call for repentance as a way of preparing for the one οπισω + gen. "after [me]".

ercetai (ercomai) pres. "will come" ο ισχυροτερος comp. adj. "one more powerful" – but in what sense? 

ικανος adj. "[I am not] worthy" (but then neither are Garth or Wayne). The one who follows is the worthy one. A Hebrew slave would not be expected to undertake the menial task of untying the master's sandal, but John, God's messenger, is not worthy to undertake even this menial task when it comes to the messiah. Possibly "I am not qualified."

κυψας (κυπτω) aor. part. "to stoop down" - along with the infinitive "to untie" serves to complete the sense of the verbal phrase "I am not worthy", so "I am not worthy to even stoop down to untie"... And THAT is self effacement at its finest!  SO there is no controversye between Jesus and John in Mark.

v8 εγω ...... ουτος "I ....... he ....." – a comparison, perhaps foreshadowing the importance (and the differences)  of baptism in both the Jewish and Christian communities. 

ebaptisa (baptizw) aor. "I immerse" - an interesting use of the aorist (a punctiliar aspect), rather than the present (a durative aspect) it may be reflect the Geek equivalent of the Semitic perfect so; "I have baptized you υδατι (ωρ ατος) dat. "with water" it may be instrumental, of means, i.e. “by means of water." 

δε "but" - adversative.

εν + dat. "with [the Holy Spirit]" Mark may just be comparing the ministry sphere within which John and Jesus operate but given the context and content of the reaching, it seems more is at play here. Jesus' ministry may be summed up as involving the powerful operation of God's Spirit. In Mark there is no giving of the Holy Spirit to the disciples, Jesus receives the Spirit and manifests the Spirit in signs and proclamation, Jesus uses the Spirit but does not give the Spirit. So perhaps for Mark, baptizing with the Holy Spirit is not a giving of the Spirit, but a baptizing with spiritual power Jesus possesses; a power active in forgiveness which John offers and which Jesus displays. Luke adds και πυρι "and in fire" - pointing to future suffering.

Over the Horizon - Pr. Kruse

It would be a good thing if every morning you were to make, out of love for our Lord, two commitments. First is an act acceptance of all the afflictions you might have to bear during the day. Second is  renunciation of all the temptations of the devil and all the feelings of self love and other passions that may come upon you during the day. — St. John Eudes

You have seen them. They come around in the summer in the more rural reaches of the country along state highways that go from there to there with nowhere in between. They do not travel the interstate system because they are on foot or on their bicycles. They are the folks who cross the country to make a point. 

Most of them really waste their time. So, you crossed America by bike to raise awareness for the disappearance of the passenger pigeon or what not. If no local TV station or your church magazine picks you up doing it, it will be a silent protest in the dark. At least you had a nice summer vacation and lots of pictures to show for it. 

At some point there seemed to have been a number of people who “carried” crosses across America. “Carried” because they had  small caster wheel at the foot so it would drag easy. They were harder to ignore, since they were making a visible statement after all. A bike, no matter what the sign or flag you have on it, and you can only fly a sign of limited size, is still just a bike. A dude dragging a cross is a statement that needs few signs if any. 

But why is he doing it? Is it all about you? Is he trying to get you to think, feel, or do something? Or maybe his reasons are personal and complicated? Or maybe it is all about him? A stunt he realized, as he was walking US Highway 2 somewhere around the Montana North Dakota border, that had gone horribly awry but he could not bring himself to let it go?

I seem to remember that Forest Gump started to run out of a sense of confusion, frustration, and grief and just kept on running. Everyone thought he was making a profound social statement but he was doing it, by his own words, for no particular reason, though crowds gathered around him and adored him, hoping he would speak eventually. What a great commentary on the jogging craze of the 1980’s that was. Or the entirety of the 1980’s for that matter and just about any self-pity-for-being-a-successful-rock-star Jackson Brown song, beginning with “Running on Empty,” I digress, I know, but I loathe Jackson Brown. Mad fads become religion much too often, including walking, biking, or wearing kilts for a cause. Sometimes a guy running coast to coast is just doing it for reasons too deep even for him to understand. 

Anyone who wants to talk about: “Prophetic action,” needs to watch Forest Gump first. Then tell me again how what you are proposing is not a matter of repeating an insane tale told by an idiot. (Shakespeare)

We will have two weeks to consider the person of John the Baptist. If all St. John did was to be a crazy nutcase who preached fiery sermons in the wilderness, who urged people to take ceremonial washings in the Jordan River and who reminded people of Elijah then St. John failed miserably. 

St. Mark has a sparse recollection of John. He is that Elijah type personality by Mark’s telling. He lives in wild places. No, he eats in wild places. He eats the food of the desert. Whether he is an exclusive desert dweller is unknown. He makes it close enough to town to arouse the curiosity of Herod. He comes close enough to Herod to offend him with an ethical challenge concerning Herod’s marital arrangements. 

Yet, he eats the food of the desert as if to say: Even in these barren places the Lord provides. He wears the coat of camel hair as if to say: in spite of all the good fine craftsmanship of weaver and seamstress God weaves and sows the finest of garments right before your eyes, even on the backs of unclean animals, (Lev 11:14) a garment not as noble as the fleece of the ram but it is enough. He wears a leather belt around his waist as if to say: I am ready, be it journey or battle that comes next. 

For now, what we know is that he gathered people in the deserted places, that he taught about the impending arrival of the Lord, and that he invited to a ceremonial washing. His message here is very simple: Messiah is coming. Today and next week, John will make sure that you not mistake him for the one who is to come but that you understand that he is but a voice in the wilderness shouting: Messiah is coming! Be ready. 

With that, St. John, presides over the baptism of Jesus and then is not heard of again until the story of his death is recalled in Mark 6. That story recalls for us that he was a preacher of righteousness. He had challenged Herod on matters of Hebrew law and he paid the price of having done so. That story is surrounded by tales of mission by the disciples and the recalling of the feeding of the 5000. 

In a way, John is like the guy who drags a cross across the upper tiers of the US along Highway 2. Enigmatic. A shape that passes, says little, may be noticed in Minot on a slow news day, but falls over the eastern horizon not to be seen again. Why did he do this? What was the motive? What was the cost? What was the reward? What did it matter? What, in the end, did it accomplish?

If John asks himself that question on his last day in prison as Herodias (Mk 6:22) is dancing for the court, what would he say to himself? Had it been worth it? Had it been a mad tale this life of his? Raw power was about to make things right for itself and the headless body of John the Baptist would be a silent witness in a black dungeon of the evils that power does.

 What if among all the waiting for the coming of the Lord, we too perish? Maybe not violently but perish nonetheless, quietly after years of unseen labor in the deserted places, labor that will not be recorded in the books of the great and mighty, labor that may only be recorded in fragile hearts, mortal themselves and not a permanent writing surface by any means? 

Last week’s texts asked us to consider a cataclysmic event. An external thing is going to happen as the Lord comes to gather his own and bring in the redemption of all that is and has been. 

This week might call us to internal spaces. What is a life of waiting entail for us? How do we live within ourselves? I noted St. John’s attitude as shown in his attire and diet. We could ask ourselves if we do indeed trust in the richness of God’s providence. That is a hard pill to swallow sometimes, but so are locusts. What I want and what God’s supplies might differ, but his people are not abandoned even now as they wait. It might be grasshoppers and honey and camel hide but that is enough. When waiting for one greater than us to come, humility is a needed trait. When doing what the Spirit compels us to do, humility is even more important. When the Spirit moves it is best for us to accept that we might just sink over the horizon into obscurity so that we might decrease and the Lord might increase. (John 3:30) Yes, that is another locust to swallow. Recognition is ever so rewarding and ever so damaging to spirit and mission.

I saw him between Berwick and Denbigh on a hot July afternoon. I knew he would be in Rugby by evening. I met him at the city’s edge at about 8pm. He was a man of few words. He was a kind and peaceful. He would have stayed in the city park if I had not met him. I put him up at the motel. He preferred to be by himself that way. I fed him breakfast next morning at the diner across the highway. We hardly spoke. It seemed that it was the way that he preferred it. To this day I do not know why it was important to pull a 8 foot cross across America. I am not sure he fully knew either. It was complicated. He slipped out of town going east over the horizon toward Lakota, Devil’s Lake and the Red River. 

“Why do you put up traveling vagrants!? We have better things to do with the ministerium funds.” “You can have the treasurer job back any time you like.” “I did my time. No thanks! Don’t be taken in by these frauds any more. I am tired of these people.” “It was complicated.” The oak of Marme and the wisdom of serpents in the innocence of doves were debated in combative tones. 

Yes, he may have been nuts. But something inside led him into the wilds beyond the eastern horizon. So it may well have been with John. Whatever it was, he was content, at peace, and of kind heart. So may we all. 

The Text for November 30, the 1st Sunday in Advent, 2014

First Reading: Isaiah 64:1–9

O that you would tear open the heavens and come down,

so that the mountains would quake at your presence — 

  ²as when fire kindles brushwood

and the fire causes water to boil — 

to make your name known to your adversaries,

so that the nations might tremble at your presence!

  ³When you did awesome deeds that we did not expect,

you came down, the mountains quaked at your presence.

  ⁴From ages past no one has heard,

no ear has perceived,

no eye has seen any God besides you,

who works for those who wait for him.

  ⁵You meet those who gladly do right,

those who remember you in your ways.

But you were angry, and we sinned;

because you hid yourself we transgressed. 

  ⁶We have all become like one who is unclean,

and all our righteous deeds are like a filthy cloth.

We all fade like a leaf,

and our iniquities, like the wind, take us away.

  ⁷There is no one who calls on your name,

or attempts to take hold of you;

for you have hidden your face from us,

and have delivered us into the hand of our iniquity.

  ⁸Yet, O LORD, you are our Father;

we are the clay, and you are our potter;

we are all the work of your hand.

  ⁹Do not be exceedingly angry, O LORD,

and do not remember iniquity forever.

Now consider, we are all your people.

Second Reading: 1 Corinthians 1:3–9

³Grace to you and peace from God our Father and the Lord Jesus Christ.

⁴I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus,  ⁵for in every way you have been enriched in him, in speech and knowledge of every kind —  ⁶just as the testimony of Christ has been strengthened among you —  ⁷so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ.  ⁸He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ.  ⁹God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.

Gospel: Mark 13:24–37

²⁴But in those days, after that suffering,

the sun will be darkened,

and the moon will not give its light,

  ²⁵and the stars will be falling from heaven,

and the powers in the heavens will be shaken.

  ²⁶Then they will see 'the Son of Man coming in clouds' with great power and glory.  ²⁷Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven.

²⁸From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near.  ²⁹So also, when you see these things taking place, you know that he is near, at the very gates.  ³⁰Truly I tell you, this generation will not pass away until all these things have taken place.  ³¹Heaven and earth will pass away, but my words will not pass away.

³²But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.  ³³Beware, keep alert; for you do not know when the time will come.  ³⁴It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch.  ³⁵Therefore, keep awake — for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn,  ³⁶or else he may find you asleep when he comes suddenly.  ³⁷And what I say to you I say to all: Keep awake."

Mark 13, the Greek text for Advent 1

Mark 13:24-37

v24 αλλα εν εκειναις ταις ημεραις ”But in those days…” θλιψιν ”tribulation

σκοτισθησεται "it shall be darkened” - 3^rd person singular passive tense, a current reality that impacts the future, so likely a reference to the darkening of the skies during the destruction of Jerusalem.

v25 πιπτοντες ”falling” σαλευθησονται ”[the heaven] shall be shaken (passive) as above, a reference to the destruction of the temple.  God is NOT in his heaven and all is NOT right with the world!

v26 οψονται ”They shall see…” in the destruction there will be seen a glimpse of the coming glory of God, perhaps a reference back to Ezekiel, witnessing the ‘shekihah’ of God leaving the temple in advance of the Babylonian destruction.

v27 τοτε αποστελει τους αγγελους ”and then He shall send the angels” a Semiticism.

v29 ιδητε ταυτα ”Seeing this” – beholding, witnessing… γινομενα γινωσκετε ”you will know and in that knowledge” – an idiom, the knowledge will be that which ‘opens your eyes’. Perhaps a reference back to Eden; that in that in eating they ‘knew” the difference between good and evil?

v30 αμην λεγω υμιν a semeticsm, “honestly”

v32 Here Jesus makes the point that no one, , not even he, knows εκεινης, "that" particular day or hour. Given the context, "that" most likely refers to the destruction of Jerusalem temple which was the focus of the disciples' question in v4 ("know that it is near", v29).

δε begins a collection of independent sayings connected with a particle or conjunction (and so untranslated)..

περι (gen.) about, concerning. ημερας εκεινης "that day" - an Old Testament term often used for the day of divine judgment. Here it refers to the destruction of Jerusalem and by implication the Parousia. The addition of "hour" emphasizes the New Testament theme of its unexpected coming.

οιδεν (οιδα) perf. "knows" - the clarity of "no one knows" puts an end to speculation, (although many still enjoy this fruitless pastime). 

ο υιος "the Son" - the only time the shortened title "the Son" is used in Mark..

ει μη "but [only the Father]"

v33 In this next saying Jesus makes the point that ignorance of the date of the Parousia is no excuse for being unprepared, but a reason (γαρ) for vigilance.

βλεπετε (βλεπω) pres. imp. "beware" – literally "keep your eyes open”.

αγρυπνειτε (αγρυπνεω) pres. imp. "be alert" as opposed to not! The question is in what sense? Vigilantly tending our faith is the probable answer.

γαρ "for" - a causal clause explaining the why.

ποτε εστιν (ειμι) "when [that time] will come" – i.e. we don't know the timetable.

v34 A short pericope added to develop the exhortation to watchfulness, v34-36 consists of a parable, v34, an explanation, v35, an application and v36 – so this may have come from a different sources, best read as a whole. The point is that the future belongs to God.

ως "it is like" – a comparative serving to introduce a parable. 

ανθρωπος (ος) "a man" - the subject of a rather complex sentence, which makes a simple point.

αφεις (αφιημι) aor. part. "going away" – literally “to abandon or give up” often translated in the NT as “forgive”. He commissions his slaves to look after his affairs; "having left “abandoned” his property and given its management to his servants...”

την εξουσιαν (α) "[each with his assigned task]" - [to each one] the authority [of his work]. 

ενετειλατο (εντελλομαι) aor. "commands, orders”.

τω θυρωρω (ος) "the door-keeper” a dative of direct object after the verb - a particular slave with a special job. This person guarded the entrance of the courtyard to a wealthy home or combined homes.

ινα + subj. "so to [keep watch]" - an object clause expressing what the "man" commands "the one at the door" to do.

v35 ουν "therefore" γρηγορειτε pres. imp. act. "keep watch" like a guard we must keep watch for the coming of a thief or the return of the master. 

της οικιας (α) gen. "[the owner] of the house" - 

η "whether" - Used 4 times so "either .... or .... or ..... or ....." identifying the four Roman watches of the night.

v36 ελθων (ερξομαι) aor. act. part. "having come” - adverbial, temporal.

εξαιφνης adv. "suddenly".

μη .... ευρη (ευρισκω) aor. sub. act. "do not be discovered" a subjunctive of prohibition expressing a doubtful assertion, usually expressed by ινα μη, "lest".

καθευδοντας (καθευδω) he find you "sleeping" 

v37 This saying sums up the theme of watchfulness. As noted, "being alert" is best understood as maintaining the faith as his coming will consume those without. Believers are to be "on the job."

γρηγορειτε (γρηγορεω) pres. imp. "Watch!"