NEW TESTAMENT: Colossians 3: 1 - 11 (RCL)
Colossians 3: 1 - 5, 9 - 11 (Roman Catholic)
Colo 3:1 (NRSV) So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth, 3 for you have died, and your life is hidden with Christ in God. 4 When Christ who is your life is revealed, then you also will be revealed with him in glory.
5 Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). 6 On account of these the wrath of God is coming on those who are disobedient. 7 These are the ways you also once followed, when you were living that life. 8 But now you must get rid of all such things--anger, wrath, malice, slander, and abusive language from your mouth. 9 Do not lie to one another, seeing that you have stripped off the old self with its practices 10 and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. 11 In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scyth'ian, slave and free; but Christ is all and in all!
h/t montreal anglican
The author has described baptism as being raised with Christ and becoming sharers in his suffering and death. In the early Church, those to be baptised removed their clothes before the rite and donned new ones after it, symbolizing the casting aside of their old ways and their new life in Christ. Vv. 1-4 summarize this teaching. The author tells us that we already have close fellowship with Christ, but that this is not yet fully revealed; our lives are still “hidden with Christ in God” (v. 3). When Christ’s glory is “revealed” (v. 4) at the end of time, our complete union with him will also be seen. (Early Christians saw Psalm 110:1, “... Sit at my right hand ...”, see v. 1, as showing that Jewish messianic hopes are realized in Christ.
Being baptised, we are expected to conduct ourselves ethically (vv. 5-17): we are to cast aside both sins of the body (v. 5) and of the mind (v. 8). “Fornication” (v. 5), porneia in Greek, means all forms of sexual immorality; the “impurity” is sexual; “passion” is lust; evil desire is self-centred covetousness; “greed” motivates a person to set up a god besides God. Because people still commit these sins wilfully and without seeking forgiveness, “the wrath of God is coming” (v. 6) on them – at the end of time. (“Image of its creator”, v. 10, recalls that God makes humans in his own image.) In the baptised community, racial and social barriers no longer exist, for “Christ is all and in all” (v. 11).
GOSPEL: Luke 12: 13 - 21 (all)
Luke 12:13 (NRSV) Someone in the crowd said to him, "Teacher, tell my brother to divide the family inheritance with me." 14 But he said to him, "Friend, who set me to be a judge or arbitrator over you?" 15 And he said to them, "Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions." 16 Then he told them a parable: "The land of a rich man produced abundantly. 17 And he thought to himself, "What should I do, for I have no place to store my crops?' 18 Then he said, "I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, "Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.' 20 But God said to him, "You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?' 21 So it is with those who store up treasures for themselves but are not rich toward God."
Jesus has drawn a large crowd; the Parable of the Rich Fool is a lesson for the disciples too (v. 22). As he often does, Jesus speaks to his disciples with others present. The Mishnah, a Jewish book of laws, guided rabbis in how to handle questions of inheritance. (It must have been galling at times that Mosaic law prescribed that an elder son receive twice the inheritance of a younger.) Jesus wants no part in sorting out such issues: the word translated “friend” (v. 14) literally means human, a stern salutation. Jesus explains: “all kinds of greed” (v. 15) have no place in anyone’s life; true being (real and meaningful “life”) is more than “possessions”.
Jesus’ story of the farmer is particularly apt for a rural crowd. The farmer’s land “yielded a good harvest” (v. 16, Revised English Bible). As the frequent use of “I” in vv. 17-19 shows, he thinks only of himself, of his material well-being. He fools himself into thinking that materiality satisfies his inner being (“soul”, v. 19). This example story (unusual because God is a character) does not attack wealth per se, but rather amassing wealth solely for one’s own enjoyment. Purely selfish accumulation of wealth is incompatible with discipleship. God calls the farmer a “fool” (v. 20) for ignoring his relationship with him. Earthly riches are transient, but a time of reckoning is coming, when we will all be judged by God. This time may be when we die or at the end of time, or both. We must trust in God, leaving the future in his hands. Jesus makes his point by providing an absurd example: materialism can get in the way of godliness. (The crowd would recall that, in the Old Testament and in the Apocrypha, foolishness often has overtones of immorality, of deviating from God’s ways.)
the Septuagint was written some two to three centuries before the New Testament, so we sometimes need to ask whether the meaning of these words had changed over the centuries. In the case of v. 5 here, we should ask: did the author know of older meanings for some of the words in his list of vices? Consider porneia (“fornication”). In Classical Greek (the language of five to six centuries before Christ), porneia seems to have primarily referred to prostitution. If the author of Colossians was aware of this earlier meaning (which might have still been current when Hosea was translated into Greek), perhaps he tied this passage with Hosea 1:2: “... Go, take for yourself a wife of whoredom and have children of whoredom”. In the Septuagint translation, “whoredom” is porneia and “the land commits great whoredom “ (Septuagint: ekporneuousa) . He was probably also aware of Proverbs 5, where good and bad women, representing wisdom and foolishness, and faithfulness and faithlessness, are mentioned. (In the Septuagint translation of Proverbs 5:3, “loose woman” is gynaikos pornes.) So it seems that more is at stake than sexual misbehaviour; indeed, the author of Colossians calls on his readers to be faithful (as Hosea called on his to be faithful to the covenant with God). Prostituting oneself in either (and both) senses is the “earthly” part.
Saturday, July 31, 2010
Saturday, July 24, 2010
NEW TESTAMENT: Colossians 2: 6 - 15 (16 - 19) (RCL)
Colossians 2: 6 - 15 (Can. BAS)
Colossians 2: 12 - 14 (Roman Catholic)
Colo 2:6 (NRSV) As you therefore have received Christ Jesus the Lord, continue to live your lives in him, 7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
8 See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have come to fullness in him, who is the head of every ruler and authority. 11 In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12 when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. 13 And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, 14 erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. 15 He disarmed the rulers and authorities and made a public example of them, triumphing over them in it.
16 Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or sabbaths. 17 These are only a shadow of what is to come, but the substance belongs to Christ. 18 Do not let anyone disqualify you, insisting on self-abasement and worship of angels, dwelling on visions, puffed up without cause by a human way of thinking, 19 and not holding fast to the head, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God.
h/t montreal anglicans
From this letter, we know that Christians at Colossae, an industrial city, were subject to influences from other religions: some tried to synthesize Christianity with them. Our reading gives us an idea of notions they tended to adopt. Vv. 6-7 advise them to remain true to the gospel as they received it – in continuity with tradition. Vv. 8-13 warn against false teachings: “be on your guard” (Revised English Bible) that you not be made “captive” (and carried off) by any of these errant beliefs (“philosophy ...”) which are of “human” (not divine) origin: they see “elemental spirits” (spirits thought to infuse the four basic elements of the world) and cosmic (angelic) powers (“ruler and authority”, v. 10) as controlling the universe for God. The whole of God is found in Christ, without such intermediaries! (v. 9). (“Bodily” may mean:
• corporately: in the Church;
• incarnate: in bodily form; or
• actually: not only in appearance.
) Christians have full access to God’s power; he is superior to (and over) these spirits and angels.
Vv. 11-12 speak of “baptism” as “spiritual circumcision”. (The “body of the flesh” is probably human weakness.) Baptism introduces us to sharing in Christ’s suffering and death (“buried with him”, v. 12); through it, we are already exalted with Christ (although our appearance with him in glory will come later). Before baptism, the Colossian Christians were alienated from God (“dead”, v. 13), mired in sin; now they are “alive”: for God (in love) forgave their sins. In effect, he cancelled the legal note of debt (v. 14a); Christ took this note on himself. V. 15 continues the military image begun with “captive” in v. 8: Christ leads the triumphal parade, followed by the subjugated angels who are on public display (perhaps in chains).
A reading of Augustine's City of God would help any reader understand that what the author is concerned with here is the Colossians' angelolatry and the elemental spirits; for Augustine discusses thoroughly the Platonist idea that God had made lesser gods to create and maintain the earth, and to act as mediators between God and humanity.
Augustine argues that the angels' nature depends on God just as much as humanity's does. For the author, the cosmic Christ is more than just the world-soul (which was another teaching of Platonism), but God himself through, by, and in whom God created everything. It's very complex. The author keeps warning his readers away from “philosophy” (v. 8), but you really have to know some philosophy to understand him here!
I think the problem the author may have perceived (as Augustine did several centuries later) is that Platonism was so close in many ways to Christianity, and in many ways so attractive, that it was all too easy to let Platonist assumptions creep unexamined into Christian faith. The author has to walk the thin line between the influences of Judaism and Platonism, obviously not easy for his readers! References to the bodily image of God that Jesus is may also be inserted as a way of pulling the Colossians back from Platonic notions that the body was inherently evil. The incarnate Christ leads the disembodied elemental spirits captive. [Abbott Conway]
Verse 6: “received”: The Greek word, paralambano, is used of teaching in Galatians 1:9; Philippians 4:9; 1 Corinthians 11:23. It is a technical term for receiving a tradition. [NJBC]
Verse 6: “Christ Jesus the Lord”: This phrase is found only here and in Ephesians 3:11. [JBC]
GOSPEL: Luke 11: 1 - 13 (all)
Luke 11:1 (NRSV) He was praying in a certain place, and after he had finished, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." 2 He said to them, "When you pray, say:
Father, hallowed be your name.
Your kingdom come.
3 Give us each day our daily bread.
4 And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial."
5 And he said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, "Friend, lend me three loaves of bread; 6 for a friend of mine has arrived, and I have nothing to set before him.' 7 And he answers from within, "Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.' 8 I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.
9 "So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11 Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
Then and now, a religious community has a distinctive way of praying; ours is exemplified by the Lord’s Prayer. In 5:33, Pharisees and scribes have noted that followers of John the Baptist “frequently fast and pray”; now Christians have their own prayer. Luke’s version of the Lord’s Prayer is shorter than Matthew’s (which we use). We approach God in a personal way, as “Father” (v. 2). His “name” is more than just a name: we pray that all may give respect due to him, so all may see his love. “Your kingdom come” looks forward to the Kingdom, where all barriers – of wealth, sex and ritual cleanness – will no longer exist. Of the five petitions, the last two seek filling of our needs. “Bread” (v. 3) is what we need to live; it is God’s gift to us. We share it with all, especially in the Eucharist. “Daily” here means day after day. The “time of trial” (v. 4) is the final onslaught of evil forces, before Christ comes again; it is also the temptations which assail us day-by-day. In vv. 5ff, Jesus tells two stories: even one who is asleep with his family responds “because of ... persistence” to a neighbour in need; a parent provides for a child. Even these people, separated from God, respond to the needs of others. How much more so will God respond to our prayers for help, through the Holy Spirit.
Each of the clauses found in Matthew but not in the commonly accepted Lucan text is found in some manuscripts of Luke.
Matthew’s form is closer to Jewish prayers, and Luke’s to other Christian prayers. The Lord’s Prayer is probably based on Jewish prayers. [JBC]
The doxology For the kingdom, ... (For thine is the kingdom... ) was added in the early Church. It is based on David’s prayer in 1 Chronicles 29:11-13: “Yours, O LORD, are the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is yours; yours is the kingdom, O LORD, and you are exalted as head above all. Riches and honour come from you, and you rule over all. In your hand are power and might; and it is in your hand to make great and to give strength to all. And now, our God, we give thanks to you and praise your glorious name.”. It is found in some early manuscripts of Luke.
Verse 2: “Father”: God as a caring, provident, gracious and loving parent. In 10:21, we read “... Jesus rejoiced in the Holy Spirit and said, “I thank you, Father ...’”. In 22:42, on the Mount of Olives, Jesus prays: “Father, if you are willing, remove this cup from me; yet, not my will but yours be done”. Jesus also addresses God as “Father” in 23:34, 46. [NJBC]
Verse 2: “hallowed”: The verb, in the aorist passive tense, gives a once-for-all aspect to the petition; hence it is an eschatological motif. [JBC]
Verse 3: “Give us each day our daily bread”: Throughout the gospels, the giving of bread has a eucharistic meaning. See also 9:17 (the Feeding of the Five Thousand). This is a petition for daily physical and moral renewal. [JBC]
Verse 4: “forgive”: In Mark 11:25, Jesus instructs his disciples: “Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses”. See also Matthew 18:35 (the fate of those who do not forgive, in the Parable of the Unforgiving Servant). [CAB]
Verse 4: “And do not bring us ...”: 2 Thessalonians 3:3 says: “... the Lord will strengthen you and guard you from the evil one”. See also James 1:13.
Verse 4: “trial”: Temptation is another translation. In Luke, it is always bad; it never has the effect of strengthening. [NJBC]
Verse 7: “the door has already been locked”: A door was barricaded with a large wooden or iron bar, which would be tiresome and noisy to remove. [JBC]
Verse 7: “my children are with me in bed”: In a one-room Palestinian house, the whole family slept on a mat in the raised part of the room. [JBC]
Verse 7: “I cannot get up”: i.e. I won’t! [JBC]
Colossians 2: 6 - 15 (Can. BAS)
Colossians 2: 12 - 14 (Roman Catholic)
Colo 2:6 (NRSV) As you therefore have received Christ Jesus the Lord, continue to live your lives in him, 7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
8 See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have come to fullness in him, who is the head of every ruler and authority. 11 In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12 when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. 13 And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, 14 erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. 15 He disarmed the rulers and authorities and made a public example of them, triumphing over them in it.
16 Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or sabbaths. 17 These are only a shadow of what is to come, but the substance belongs to Christ. 18 Do not let anyone disqualify you, insisting on self-abasement and worship of angels, dwelling on visions, puffed up without cause by a human way of thinking, 19 and not holding fast to the head, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God.
h/t montreal anglicans
From this letter, we know that Christians at Colossae, an industrial city, were subject to influences from other religions: some tried to synthesize Christianity with them. Our reading gives us an idea of notions they tended to adopt. Vv. 6-7 advise them to remain true to the gospel as they received it – in continuity with tradition. Vv. 8-13 warn against false teachings: “be on your guard” (Revised English Bible) that you not be made “captive” (and carried off) by any of these errant beliefs (“philosophy ...”) which are of “human” (not divine) origin: they see “elemental spirits” (spirits thought to infuse the four basic elements of the world) and cosmic (angelic) powers (“ruler and authority”, v. 10) as controlling the universe for God. The whole of God is found in Christ, without such intermediaries! (v. 9). (“Bodily” may mean:
• corporately: in the Church;
• incarnate: in bodily form; or
• actually: not only in appearance.
) Christians have full access to God’s power; he is superior to (and over) these spirits and angels.
Vv. 11-12 speak of “baptism” as “spiritual circumcision”. (The “body of the flesh” is probably human weakness.) Baptism introduces us to sharing in Christ’s suffering and death (“buried with him”, v. 12); through it, we are already exalted with Christ (although our appearance with him in glory will come later). Before baptism, the Colossian Christians were alienated from God (“dead”, v. 13), mired in sin; now they are “alive”: for God (in love) forgave their sins. In effect, he cancelled the legal note of debt (v. 14a); Christ took this note on himself. V. 15 continues the military image begun with “captive” in v. 8: Christ leads the triumphal parade, followed by the subjugated angels who are on public display (perhaps in chains).
A reading of Augustine's City of God would help any reader understand that what the author is concerned with here is the Colossians' angelolatry and the elemental spirits; for Augustine discusses thoroughly the Platonist idea that God had made lesser gods to create and maintain the earth, and to act as mediators between God and humanity.
Augustine argues that the angels' nature depends on God just as much as humanity's does. For the author, the cosmic Christ is more than just the world-soul (which was another teaching of Platonism), but God himself through, by, and in whom God created everything. It's very complex. The author keeps warning his readers away from “philosophy” (v. 8), but you really have to know some philosophy to understand him here!
I think the problem the author may have perceived (as Augustine did several centuries later) is that Platonism was so close in many ways to Christianity, and in many ways so attractive, that it was all too easy to let Platonist assumptions creep unexamined into Christian faith. The author has to walk the thin line between the influences of Judaism and Platonism, obviously not easy for his readers! References to the bodily image of God that Jesus is may also be inserted as a way of pulling the Colossians back from Platonic notions that the body was inherently evil. The incarnate Christ leads the disembodied elemental spirits captive. [Abbott Conway]
Verse 6: “received”: The Greek word, paralambano, is used of teaching in Galatians 1:9; Philippians 4:9; 1 Corinthians 11:23. It is a technical term for receiving a tradition. [NJBC]
Verse 6: “Christ Jesus the Lord”: This phrase is found only here and in Ephesians 3:11. [JBC]
GOSPEL: Luke 11: 1 - 13 (all)
Luke 11:1 (NRSV) He was praying in a certain place, and after he had finished, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." 2 He said to them, "When you pray, say:
Father, hallowed be your name.
Your kingdom come.
3 Give us each day our daily bread.
4 And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial."
5 And he said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, "Friend, lend me three loaves of bread; 6 for a friend of mine has arrived, and I have nothing to set before him.' 7 And he answers from within, "Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.' 8 I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.
9 "So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11 Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
Then and now, a religious community has a distinctive way of praying; ours is exemplified by the Lord’s Prayer. In 5:33, Pharisees and scribes have noted that followers of John the Baptist “frequently fast and pray”; now Christians have their own prayer. Luke’s version of the Lord’s Prayer is shorter than Matthew’s (which we use). We approach God in a personal way, as “Father” (v. 2). His “name” is more than just a name: we pray that all may give respect due to him, so all may see his love. “Your kingdom come” looks forward to the Kingdom, where all barriers – of wealth, sex and ritual cleanness – will no longer exist. Of the five petitions, the last two seek filling of our needs. “Bread” (v. 3) is what we need to live; it is God’s gift to us. We share it with all, especially in the Eucharist. “Daily” here means day after day. The “time of trial” (v. 4) is the final onslaught of evil forces, before Christ comes again; it is also the temptations which assail us day-by-day. In vv. 5ff, Jesus tells two stories: even one who is asleep with his family responds “because of ... persistence” to a neighbour in need; a parent provides for a child. Even these people, separated from God, respond to the needs of others. How much more so will God respond to our prayers for help, through the Holy Spirit.
Each of the clauses found in Matthew but not in the commonly accepted Lucan text is found in some manuscripts of Luke.
Matthew’s form is closer to Jewish prayers, and Luke’s to other Christian prayers. The Lord’s Prayer is probably based on Jewish prayers. [JBC]
The doxology For the kingdom, ... (For thine is the kingdom... ) was added in the early Church. It is based on David’s prayer in 1 Chronicles 29:11-13: “Yours, O LORD, are the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is yours; yours is the kingdom, O LORD, and you are exalted as head above all. Riches and honour come from you, and you rule over all. In your hand are power and might; and it is in your hand to make great and to give strength to all. And now, our God, we give thanks to you and praise your glorious name.”. It is found in some early manuscripts of Luke.
Verse 2: “Father”: God as a caring, provident, gracious and loving parent. In 10:21, we read “... Jesus rejoiced in the Holy Spirit and said, “I thank you, Father ...’”. In 22:42, on the Mount of Olives, Jesus prays: “Father, if you are willing, remove this cup from me; yet, not my will but yours be done”. Jesus also addresses God as “Father” in 23:34, 46. [NJBC]
Verse 2: “hallowed”: The verb, in the aorist passive tense, gives a once-for-all aspect to the petition; hence it is an eschatological motif. [JBC]
Verse 3: “Give us each day our daily bread”: Throughout the gospels, the giving of bread has a eucharistic meaning. See also 9:17 (the Feeding of the Five Thousand). This is a petition for daily physical and moral renewal. [JBC]
Verse 4: “forgive”: In Mark 11:25, Jesus instructs his disciples: “Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses”. See also Matthew 18:35 (the fate of those who do not forgive, in the Parable of the Unforgiving Servant). [CAB]
Verse 4: “And do not bring us ...”: 2 Thessalonians 3:3 says: “... the Lord will strengthen you and guard you from the evil one”. See also James 1:13.
Verse 4: “trial”: Temptation is another translation. In Luke, it is always bad; it never has the effect of strengthening. [NJBC]
Verse 7: “the door has already been locked”: A door was barricaded with a large wooden or iron bar, which would be tiresome and noisy to remove. [JBC]
Verse 7: “my children are with me in bed”: In a one-room Palestinian house, the whole family slept on a mat in the raised part of the room. [JBC]
Verse 7: “I cannot get up”: i.e. I won’t! [JBC]
Saturday, July 17, 2010
NEW TESTAMENT: Colossians 1: 15 - 28 (RCL)
Colossians 1: 21 - 29 (Can. BAS)
Colossians 1: 24 - 28 (Roman Catholic)
Colo 1:15 (NRSV) He [Jesus] is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers--all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. 21 And you who were once estranged and hostile in mind, doing evil deeds, 22 he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him-- 23 provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven. I, Paul, became a servant of this gospel.
24 I am now rejoicing in my sufferings for your sake, and in my flesh I am completing what is lacking in Christ's afflictions for the sake of his body, that is, the church. 25 I became its servant according to God's commission that was given to me for you, to make the word of God fully known, 26 the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. 27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. 28 It is he whom we proclaim, warning everyone and teaching everyone in all wisdom, so that we may present everyone mature in Christ. 29 For this I toil and struggle with all the energy that he powerfully inspires within me.
h/t Anglican montreal
The Christians at Colossae lived in a society where many adhered to Greek cults. Vv. 15-20 are an early hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was popular at the time; “thrones ... powers” (v. 16) were orders of angelic beings; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation – both heavenly and earthly – were created “through him”, with his participation. He is also the “firstborn” (v. 18), the inheritor from the Father, of created-ness; he governs it, and is the cohesive power of the universe (v. 17). He existed “before all things”, before the first creative act. Greeks saw the “head” (v. 18) as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of the restoration of humanity to union with God, of the new created-ness. In his death (“blood of his cross”, v. 20), resurrection, and ascension to the Father, he is the forerunner (“firstborn”, v. 18) of our elevation to being with the Father, of our reconciliation with the Father (v. 20). Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is present (v. 19).
Before the founding of the church at Colossae, the people there were “estranged ...” (v. 21). They are now with God, fully acceptable to him (“holy ...”, v. 22), thanks to Jesus’ fully human (“fleshly body”) presence and death, so long as they keep to the truth of the gospel and the “hope” (v. 23) it offers (and shun Greek cults). This gospel is available to all (“to every creature”). Paul extended the reach of Christ’s message; it was complete as he received it. In doing so, he suffered “afflictions” (v. 24). So “completing ... Christ’s afflictions” tells of Paul’s afflictions as extending Christ’s – in no way was Christ’s suffering incomplete. Greek cults limited knowledge of mysteries to initiates, but Christ came to make known God’s “mystery” (v. 26) to all (“Gentiles”, v. 27); it had been “hidden” (v. 26) in Old Testament times. Note “everyone” (three times) in v. 28.
1:19: “the fullness of God”: Another translation is: For it pleased God that in him [the Son] all the fullness of the deity should dwell. “Fullness” translates the Greek word pleroma. The pleroma would have had special significance if gnostic ideas formed part of the false teaching at Colossae. In Gnosticism, the pleroma was the whole body of heavenly powers and spiritual emanations that came forth from God. [NOAB] [NJBC] In this context, as can be seen from v. 20, the term “fullness of God” refers to the full power of divine grace which offers full reconciliation through Christ’s cross. John 1:16 tells us: “From his fullness we have all received, grace upon grace”. See also Colossians 2:10. [CAB] NJBC notes that “of God” is not in the Greek., but note 2:9: “in him [Christ] the whole fullness of deity dwells bodily”.
1:20: “reconcile”: The Greek word is apokatallasso; it is used only in Colossians and Ephesians. In the undisputedly Pauline writings, the word katallasso is used, with the same meaning: see Romans 5:10; 2 Corinthians 5:18, 19. [NJBC] Prevalent Jewish belief was that the world had fallen into the captivity of the ruling powers through the sin of humans. Christ overcame these angelic powers by taking away their control over believers. [JBC]
GOSPEL: Luke 10: 38 - 42 (all)
Luke 10:38 (NRSV) Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. 39 She had a sister named Mary, who sat at the Lord's feet and listened to what he was saying. 40 But Martha was distracted by her many tasks; so she came to him and asked, "Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me." 41 But the Lord answered her, "Martha, Martha, you are worried and distracted by many things; 42 there is need of only one thing. Mary has chosen the better part, which will not be taken away from her."
Luke emphasizes that Christ came for all: all sectors of society, all peoples, and both sexes. Samaritans, despised by Jews, are welcome in the Kingdom. Jesus has told the seventy that proclaiming his message demands unswerving commitment. The lawyer has learnt that his love should be for everyone; if it is, he has eternal life.
Now Jesus crosses Jewish cultural bounds:
• he is alone with women who are not his relatives;
• a woman serves him; and
• he teaches a woman in her own house.
To sit at someone’s feet (v. 39) was to be his disciple. Mary is Jesus’ disciple. Martha, while devoted to her home, is “distracted” (v. 40) by busy-ness. The “only ... thing” (v. 42) that is really needed is to listen to Jesus’ message and proclaim it. This is the task that Mary has chosen; her role is exemplary. Jesus values Martha’s role, but Mary’s is “better”. (The wording of v. 42a varies among early manuscripts. The differences change the interpretation.)
Verse 40: “tasks”: The Greek word is diakonein. This word became a technical term for Christian ministry, as it is in 2 Corinthians 4:1 (NRSV: “ministry”) and Romans 16:1 (NRSV: “deacon”). As happens so often in Luke’s stories of Jesus’ table fellowship, Jesus, the guest, become the dominant figure, or host, and answers questions about community life: see also 5:29-39; 7:36-50; 11:37-54; 14:1-24; 19:1-10; 24:13-35. [NJBC]
Verse 41: “by many things”: Martha is distracted “by many things” which are not important enough to call for excessive attention or worry. [NOAB]
Verse 42: With delicate ambiguity, Jesus rebukes Martha’s choice of values; a simple meal (one dish) is sufficient for hospitality. Jesus approves of Mary’s preference for listening to his teaching (thereby accepting a woman as a disciple) as contrasted with Martha’s unneeded acts of hospitality (the more usual woman’s role). [NOAB]
Verse 42: “there is need of only one thing”: In other manuscripts this is translated as (1) only a few things are needed, indeed only one and (2) only a few things are needed. (2) seems to indicate that only a few things on the dinner table are needed, while (1) combines this interpretation with that given in Comments. BlkLk says that Jesus begins by protesting that only a few things are wanted for the meal, and he adds as an afterthought that apparently only one thing is needed, his teaching, since Mary is so taken up with it that she does not want anything (else) to eat.
CAB says that these sisters represent two possible priorities for Jesus’ followers: service, or listening to his teaching. The latter is the “better part”.
Colossians 1: 21 - 29 (Can. BAS)
Colossians 1: 24 - 28 (Roman Catholic)
Colo 1:15 (NRSV) He [Jesus] is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers--all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. 21 And you who were once estranged and hostile in mind, doing evil deeds, 22 he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him-- 23 provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven. I, Paul, became a servant of this gospel.
24 I am now rejoicing in my sufferings for your sake, and in my flesh I am completing what is lacking in Christ's afflictions for the sake of his body, that is, the church. 25 I became its servant according to God's commission that was given to me for you, to make the word of God fully known, 26 the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. 27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. 28 It is he whom we proclaim, warning everyone and teaching everyone in all wisdom, so that we may present everyone mature in Christ. 29 For this I toil and struggle with all the energy that he powerfully inspires within me.
h/t Anglican montreal
The Christians at Colossae lived in a society where many adhered to Greek cults. Vv. 15-20 are an early hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was popular at the time; “thrones ... powers” (v. 16) were orders of angelic beings; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation – both heavenly and earthly – were created “through him”, with his participation. He is also the “firstborn” (v. 18), the inheritor from the Father, of created-ness; he governs it, and is the cohesive power of the universe (v. 17). He existed “before all things”, before the first creative act. Greeks saw the “head” (v. 18) as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of the restoration of humanity to union with God, of the new created-ness. In his death (“blood of his cross”, v. 20), resurrection, and ascension to the Father, he is the forerunner (“firstborn”, v. 18) of our elevation to being with the Father, of our reconciliation with the Father (v. 20). Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is present (v. 19).
Before the founding of the church at Colossae, the people there were “estranged ...” (v. 21). They are now with God, fully acceptable to him (“holy ...”, v. 22), thanks to Jesus’ fully human (“fleshly body”) presence and death, so long as they keep to the truth of the gospel and the “hope” (v. 23) it offers (and shun Greek cults). This gospel is available to all (“to every creature”). Paul extended the reach of Christ’s message; it was complete as he received it. In doing so, he suffered “afflictions” (v. 24). So “completing ... Christ’s afflictions” tells of Paul’s afflictions as extending Christ’s – in no way was Christ’s suffering incomplete. Greek cults limited knowledge of mysteries to initiates, but Christ came to make known God’s “mystery” (v. 26) to all (“Gentiles”, v. 27); it had been “hidden” (v. 26) in Old Testament times. Note “everyone” (three times) in v. 28.
1:19: “the fullness of God”: Another translation is: For it pleased God that in him [the Son] all the fullness of the deity should dwell. “Fullness” translates the Greek word pleroma. The pleroma would have had special significance if gnostic ideas formed part of the false teaching at Colossae. In Gnosticism, the pleroma was the whole body of heavenly powers and spiritual emanations that came forth from God. [NOAB] [NJBC] In this context, as can be seen from v. 20, the term “fullness of God” refers to the full power of divine grace which offers full reconciliation through Christ’s cross. John 1:16 tells us: “From his fullness we have all received, grace upon grace”. See also Colossians 2:10. [CAB] NJBC notes that “of God” is not in the Greek., but note 2:9: “in him [Christ] the whole fullness of deity dwells bodily”.
1:20: “reconcile”: The Greek word is apokatallasso; it is used only in Colossians and Ephesians. In the undisputedly Pauline writings, the word katallasso is used, with the same meaning: see Romans 5:10; 2 Corinthians 5:18, 19. [NJBC] Prevalent Jewish belief was that the world had fallen into the captivity of the ruling powers through the sin of humans. Christ overcame these angelic powers by taking away their control over believers. [JBC]
GOSPEL: Luke 10: 38 - 42 (all)
Luke 10:38 (NRSV) Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. 39 She had a sister named Mary, who sat at the Lord's feet and listened to what he was saying. 40 But Martha was distracted by her many tasks; so she came to him and asked, "Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me." 41 But the Lord answered her, "Martha, Martha, you are worried and distracted by many things; 42 there is need of only one thing. Mary has chosen the better part, which will not be taken away from her."
Luke emphasizes that Christ came for all: all sectors of society, all peoples, and both sexes. Samaritans, despised by Jews, are welcome in the Kingdom. Jesus has told the seventy that proclaiming his message demands unswerving commitment. The lawyer has learnt that his love should be for everyone; if it is, he has eternal life.
Now Jesus crosses Jewish cultural bounds:
• he is alone with women who are not his relatives;
• a woman serves him; and
• he teaches a woman in her own house.
To sit at someone’s feet (v. 39) was to be his disciple. Mary is Jesus’ disciple. Martha, while devoted to her home, is “distracted” (v. 40) by busy-ness. The “only ... thing” (v. 42) that is really needed is to listen to Jesus’ message and proclaim it. This is the task that Mary has chosen; her role is exemplary. Jesus values Martha’s role, but Mary’s is “better”. (The wording of v. 42a varies among early manuscripts. The differences change the interpretation.)
Verse 40: “tasks”: The Greek word is diakonein. This word became a technical term for Christian ministry, as it is in 2 Corinthians 4:1 (NRSV: “ministry”) and Romans 16:1 (NRSV: “deacon”). As happens so often in Luke’s stories of Jesus’ table fellowship, Jesus, the guest, become the dominant figure, or host, and answers questions about community life: see also 5:29-39; 7:36-50; 11:37-54; 14:1-24; 19:1-10; 24:13-35. [NJBC]
Verse 41: “by many things”: Martha is distracted “by many things” which are not important enough to call for excessive attention or worry. [NOAB]
Verse 42: With delicate ambiguity, Jesus rebukes Martha’s choice of values; a simple meal (one dish) is sufficient for hospitality. Jesus approves of Mary’s preference for listening to his teaching (thereby accepting a woman as a disciple) as contrasted with Martha’s unneeded acts of hospitality (the more usual woman’s role). [NOAB]
Verse 42: “there is need of only one thing”: In other manuscripts this is translated as (1) only a few things are needed, indeed only one and (2) only a few things are needed. (2) seems to indicate that only a few things on the dinner table are needed, while (1) combines this interpretation with that given in Comments. BlkLk says that Jesus begins by protesting that only a few things are wanted for the meal, and he adds as an afterthought that apparently only one thing is needed, his teaching, since Mary is so taken up with it that she does not want anything (else) to eat.
CAB says that these sisters represent two possible priorities for Jesus’ followers: service, or listening to his teaching. The latter is the “better part”.
Saturday, July 10, 2010
NEW TESTAMENT: Colossians 1: 1 - 14 (all but Roman Catholic)
Colo 1:1 (NRSV) Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
2 To the saints and faithful brothers and sisters in Christ in Colos'sae:
Grace to you and peace from God our Father.
3 In our prayers for you we always thank God, the Father of our Lord Jesus Christ, 4 for we have heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven. You have heard of this hope before in the word of the truth, the gospel 6 that has come to you. Just as it is bearing fruit and growing in the whole world, so it has been bearing fruit among yourselves from the day you heard it and truly comprehended the grace of God. 7 This you learned from Ep'aphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf, 8 and he has made known to us your love in the Spirit.
9 For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God's will in all spiritual wisdom and understanding, 10 so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. 11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
Notes h/t montreal anglican
Colossians was written to counter deviant teaching, including the need to practice Jewish rituals, and Greek theosophical speculation. Christians there tended to seek power for human life not solely from Christ, but from various sources. They tried to merge traditions.
The letter begins in typical Greek style: the names of the senders (v. 1) and those of the recipients (v. 2), and then a prayer for thanksgiving or of petition (here Christian, vv. 3ff). “The saints” (v. 4) are those set apart for God’s work in the world. Note the triad of “faith ... love ... hope” (vv. 4-5), the steps in coming to know Christ. The community is basically faithful to the good news, as taught by Epaphras. The Church is growing both in Colossae and throughout the Empire (“the whole world”, v. 6). Vv. 9-13 are one sentence in Greek: “we have not ceased ...” “praying”, “asking” and “giving thanks” (v. 12). The “knowledge” in v. 9 is practical: born of experience of a person, i.e. Christ. Perhaps they are to “endure” (v. 11) the false teaching. The opposition of “light” (v. 12) and “darkness” (v. 13) is also found in the Qumran literature. The phrase “forgiveness of sins” (v. 14) occurs only in letters not generally agreed to be by Paul.
Verse 7: “servant”: The Greek word literally means slave. [CAB]
Verses 9-11: A petition for sensitivity to God’s will, resulting in Christian conduct, and sustained by divine strength. [NOAB]
Verse 9: “knowledge”: Greeks were keen on knowledge, but not of a practical nature.
Verse 9: “knowledge ... wisdom ... understanding”: The corresponding Greek terms are found frequently in the Qumran literature, e.g.
• 1QH (Hymns) 9:19-21 (Vermes: 1:19-21), where the three terms are connected with the revelation of mysteries (see also Colossians 1:27-28; 2:2-3)
• 1QS (Rule of the Community) 4:2-8, a passage which recounts the way of the Spirit of Truth. and includes humility and forbearance, understanding, knowledge, wisdom, zeal for ordinances, firm inclination and discretion regarding revelation of the mysteries. [NJBC]
Verse 10: Ephesians 4:1 says : “I ... beg you to lead a life worthy of the calling to which you have been called”. Paul writes in 1 Thessalonians 2:12: “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory”. [CAB]
Verse 11: This verse underscores God’s power, which enables Christians to “endure ... with patience”. Coupled with Paul’s references to sufferings and struggle in 1:24-2:5, the Colossians are being asked to endure in the face of an ominous false teaching which threatens them: see 2:8-23: “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ ...”. [CAB]
Verse 12: “inheritance”: In the Old Testament, the Promised Land: see Joshua 14-19. Ephesians 1:11-12 says “In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory”. [CAB]
GOSPEL: Luke 10: 25 - 37 (all)
Luke 10:25 (NRSV) Just then a lawyer stood up to test Jesus. "Teacher," he said, "what must I do to inherit eternal life?" 26 He said to him, "What is written in the law? What do you read there?" 27 He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." 28 And he said to him, "You have given the right answer; do this, and you will live."
29 But wanting to justify himself, he asked Jesus, "And who is my neighbor?" 30 Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Le'vite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, "Take care of him; and when I come back, I will repay you whatever more you spend.' 36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?" 37 He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise."
Jesus has prepared disciples for a missionary journey beyond Israel. He has given them advice on how to introduce receptive people to his message of peace and eternal life, to entry into the Kingdom of God.
Perhaps the “lawyer”, a person expert in the interpretation of Jewish law, has heard Jesus’ words about mission to Gentiles. He asks: How much must I do ...? Jesus speaks to him in his terms (v. 26). The lawyer answers with a verse from Deuteronomy and another from Leviticus, both books of the Law (v. 27). Jesus echoes a verse in the Law (v. 28). At the time, Jews debated whether all fellow Jews (or just some) were their neighbours. The lawyer seeks to prove his entitlement to eternal life by defining the limits of his duty to neighbours, but Jesus reinterprets the Law in the story of the Good Samaritan (vv. 30-35). The “priest” (v. 31) stands for Jewish religious leadership; Levites (v. 32) assisted priests in the Temple. The man may be dead; if either touches him, he risks ritual defilement. Each keeps the law literally. Jews saw Samaritans as religious deviants, but they did keep the Law; each group despised each other. So for a Samaritan to risk becoming unclean is to act according to the spirit of the Law rather than the letter. (“Oil and wine”, v. 34, were medications.) In v. 37, the lawyer recognizes that the Samaritan has acted properly (but can’t bring himself to say Samaritan.) The neighbour argument is irrelevant. The lawyer must see behind the Law to love of all. Even non-Jews who demonstrate this love can enter the kingdom.
Verse 27: The lawyer’s words are a composite of Deuteronomy 6:5 (“You shall love the LORD your God with all your heart, and with all your soul, and with all your might”) and Leviticus 19:18b (“... you shall love your neighbour as yourself: I am the LORD’). Romans 13:8-10; Galatians 5:14 and James 2:8 (and vv. 29-37 here) implicitly link Deuteronomy 6:4-5 and Leviticus 19:18, stressing the principle that acts of love are the final requirement of the Law. These verses are also combined in Testament of Issachar 5:2; 7:6. Deuteronomy 6:4-9 is known in Jewish tradition as the Shema, the first word in Hebrew being shema, meaning hear. Rabbinic practice was to associate these two verses. The verse from Leviticus is also quoted in Matthew 5:43; 19:19; Romans 13:9; Galatians 5:14; James 2:8. [NOAB] [BlkLk]
Verse 27: “heart ... soul ... strength ... mind”: Strangely, this enumeration and order of the human faculties follows the Hebrew rather than the Septuagint translation. “And with your mind” is an addition, and the word for “mind” is really an alternative translation of the Hebrew for “heart”. No version of the Old Testament has a form of the commandment in which all four human faculties are mentioned. Perhaps two versions (of the story) were current when Luke wrote, one with “heart” and one with “mind”, and the text adopted may be a conflation of the two. Some manuscripts of Luke omit “and with your mind”. [BlkLk]
Verse 33: “Samaritan”: Jews considered Samaritans to be religious apostates. 2 Kings 17:24-34 tells of the resettlement of Samaria by the Assyrians. Samaria was inhabited by mixed remnants of northern tribes who worshipped Yahweh and used the Pentateuch. In Matthew 10:5, the disciples are forbidden to visit Samaritan towns, but here, in Luke 17:11-19 (the leaded Samaritan leper thanks Jesus) and in John 4:4-42 (the Samaritan woman at the well), Jesus is friendly to Samaritans. The mission to the Samaritans was successful: see Acts 8:5-8. [NOAB]
Colo 1:1 (NRSV) Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
2 To the saints and faithful brothers and sisters in Christ in Colos'sae:
Grace to you and peace from God our Father.
3 In our prayers for you we always thank God, the Father of our Lord Jesus Christ, 4 for we have heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven. You have heard of this hope before in the word of the truth, the gospel 6 that has come to you. Just as it is bearing fruit and growing in the whole world, so it has been bearing fruit among yourselves from the day you heard it and truly comprehended the grace of God. 7 This you learned from Ep'aphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf, 8 and he has made known to us your love in the Spirit.
9 For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God's will in all spiritual wisdom and understanding, 10 so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. 11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
Notes h/t montreal anglican
Colossians was written to counter deviant teaching, including the need to practice Jewish rituals, and Greek theosophical speculation. Christians there tended to seek power for human life not solely from Christ, but from various sources. They tried to merge traditions.
The letter begins in typical Greek style: the names of the senders (v. 1) and those of the recipients (v. 2), and then a prayer for thanksgiving or of petition (here Christian, vv. 3ff). “The saints” (v. 4) are those set apart for God’s work in the world. Note the triad of “faith ... love ... hope” (vv. 4-5), the steps in coming to know Christ. The community is basically faithful to the good news, as taught by Epaphras. The Church is growing both in Colossae and throughout the Empire (“the whole world”, v. 6). Vv. 9-13 are one sentence in Greek: “we have not ceased ...” “praying”, “asking” and “giving thanks” (v. 12). The “knowledge” in v. 9 is practical: born of experience of a person, i.e. Christ. Perhaps they are to “endure” (v. 11) the false teaching. The opposition of “light” (v. 12) and “darkness” (v. 13) is also found in the Qumran literature. The phrase “forgiveness of sins” (v. 14) occurs only in letters not generally agreed to be by Paul.
Verse 7: “servant”: The Greek word literally means slave. [CAB]
Verses 9-11: A petition for sensitivity to God’s will, resulting in Christian conduct, and sustained by divine strength. [NOAB]
Verse 9: “knowledge”: Greeks were keen on knowledge, but not of a practical nature.
Verse 9: “knowledge ... wisdom ... understanding”: The corresponding Greek terms are found frequently in the Qumran literature, e.g.
• 1QH (Hymns) 9:19-21 (Vermes: 1:19-21), where the three terms are connected with the revelation of mysteries (see also Colossians 1:27-28; 2:2-3)
• 1QS (Rule of the Community) 4:2-8, a passage which recounts the way of the Spirit of Truth. and includes humility and forbearance, understanding, knowledge, wisdom, zeal for ordinances, firm inclination and discretion regarding revelation of the mysteries. [NJBC]
Verse 10: Ephesians 4:1 says : “I ... beg you to lead a life worthy of the calling to which you have been called”. Paul writes in 1 Thessalonians 2:12: “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory”. [CAB]
Verse 11: This verse underscores God’s power, which enables Christians to “endure ... with patience”. Coupled with Paul’s references to sufferings and struggle in 1:24-2:5, the Colossians are being asked to endure in the face of an ominous false teaching which threatens them: see 2:8-23: “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ ...”. [CAB]
Verse 12: “inheritance”: In the Old Testament, the Promised Land: see Joshua 14-19. Ephesians 1:11-12 says “In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory”. [CAB]
GOSPEL: Luke 10: 25 - 37 (all)
Luke 10:25 (NRSV) Just then a lawyer stood up to test Jesus. "Teacher," he said, "what must I do to inherit eternal life?" 26 He said to him, "What is written in the law? What do you read there?" 27 He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." 28 And he said to him, "You have given the right answer; do this, and you will live."
29 But wanting to justify himself, he asked Jesus, "And who is my neighbor?" 30 Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Le'vite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, "Take care of him; and when I come back, I will repay you whatever more you spend.' 36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?" 37 He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise."
Jesus has prepared disciples for a missionary journey beyond Israel. He has given them advice on how to introduce receptive people to his message of peace and eternal life, to entry into the Kingdom of God.
Perhaps the “lawyer”, a person expert in the interpretation of Jewish law, has heard Jesus’ words about mission to Gentiles. He asks: How much must I do ...? Jesus speaks to him in his terms (v. 26). The lawyer answers with a verse from Deuteronomy and another from Leviticus, both books of the Law (v. 27). Jesus echoes a verse in the Law (v. 28). At the time, Jews debated whether all fellow Jews (or just some) were their neighbours. The lawyer seeks to prove his entitlement to eternal life by defining the limits of his duty to neighbours, but Jesus reinterprets the Law in the story of the Good Samaritan (vv. 30-35). The “priest” (v. 31) stands for Jewish religious leadership; Levites (v. 32) assisted priests in the Temple. The man may be dead; if either touches him, he risks ritual defilement. Each keeps the law literally. Jews saw Samaritans as religious deviants, but they did keep the Law; each group despised each other. So for a Samaritan to risk becoming unclean is to act according to the spirit of the Law rather than the letter. (“Oil and wine”, v. 34, were medications.) In v. 37, the lawyer recognizes that the Samaritan has acted properly (but can’t bring himself to say Samaritan.) The neighbour argument is irrelevant. The lawyer must see behind the Law to love of all. Even non-Jews who demonstrate this love can enter the kingdom.
Verse 27: The lawyer’s words are a composite of Deuteronomy 6:5 (“You shall love the LORD your God with all your heart, and with all your soul, and with all your might”) and Leviticus 19:18b (“... you shall love your neighbour as yourself: I am the LORD’). Romans 13:8-10; Galatians 5:14 and James 2:8 (and vv. 29-37 here) implicitly link Deuteronomy 6:4-5 and Leviticus 19:18, stressing the principle that acts of love are the final requirement of the Law. These verses are also combined in Testament of Issachar 5:2; 7:6. Deuteronomy 6:4-9 is known in Jewish tradition as the Shema, the first word in Hebrew being shema, meaning hear. Rabbinic practice was to associate these two verses. The verse from Leviticus is also quoted in Matthew 5:43; 19:19; Romans 13:9; Galatians 5:14; James 2:8. [NOAB] [BlkLk]
Verse 27: “heart ... soul ... strength ... mind”: Strangely, this enumeration and order of the human faculties follows the Hebrew rather than the Septuagint translation. “And with your mind” is an addition, and the word for “mind” is really an alternative translation of the Hebrew for “heart”. No version of the Old Testament has a form of the commandment in which all four human faculties are mentioned. Perhaps two versions (of the story) were current when Luke wrote, one with “heart” and one with “mind”, and the text adopted may be a conflation of the two. Some manuscripts of Luke omit “and with your mind”. [BlkLk]
Verse 33: “Samaritan”: Jews considered Samaritans to be religious apostates. 2 Kings 17:24-34 tells of the resettlement of Samaria by the Assyrians. Samaria was inhabited by mixed remnants of northern tribes who worshipped Yahweh and used the Pentateuch. In Matthew 10:5, the disciples are forbidden to visit Samaritan towns, but here, in Luke 17:11-19 (the leaded Samaritan leper thanks Jesus) and in John 4:4-42 (the Samaritan woman at the well), Jesus is friendly to Samaritans. The mission to the Samaritans was successful: see Acts 8:5-8. [NOAB]
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