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Much of Jesus’ ministry – and the Gospel descriptions thereof – revolve around his “miracles” (the Gk. word is best translated “works of power”).  But what was their purpose?  Did they simply serve to impress his audience, to demonstrate his might or authority?  Or are they part and parcel of the declaration that “the kingdom of God has come near”?

In this episode we examine Jesus’ healing of a paralyzed man as a window into the larger ministry of salvation – of setting God’s creation right (both physically and judicially).  In particular we explore Jewish expectations – rooted in the Hebrew scriptures – of what salvation would entail, and how Jesus’ fulfills and expands this vision.

Been teaching a very fun introductory course on the Gospels, which in turn has provoked some excellent questions from the class.  This one came up the other day – after an examination of Jesus’ ministry of casting out demons – and I thought I’d share.

I was curious how the original Greek Bible described “the devil” that  tempted Jesus in Matthew 4 (and parallel texts).  Is Matthew intending to describe a distinct entity – some creature you could find at  a (spiritual?) zoo?  Or is the language of “the devil/ Satan” used simply to label the indescribable?

And I would like to begin my answer by thanking the questioner for offering my inner geek the opportunity to fully express himself!

So here’s the deal:  The word  Matthew uses (as does Luke) in the temptation narrative is:  diabolos (from which you can easily discern the Latin, Spanish, etc.).  The noun diabolos is derived from the verb diaballo, which itself is a compound word from the preposition dia (= through) and ballo (= to throw).  Pretty exciting, eh????

Diabollo (verb) literally means “to throw across” or “to divide, separate from,” but used in the sense of “to oppose” or “to accuse.”  Can also be used in the context of deception (e.g., “to misrepresent”).

The reason one cares that the noun is derived from the verb is that it’s a pretty good indication that the noun is meant to objectify the qualities of the verb.  That is to say, there isn’t a “thing” that gets named by the noun.  Rather, there is a quality of being that – when expressed – is denoted by the noun.  In short:  there is no “thing” out there called a “devil” that you can put in the zoo.  Rather, there is a thing that has the qualities of Continue reading

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’  But I say to you, Love your enemies and pray for those who persecute you…

– Matt. 5:43f (NRSV)

…and one of them, a lawyer, asked him a question to test him.  “Teacher, which commandment in the law is the greatest?”  He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’   This is the greatest and first commandment.  And a second is like it: ‘You shall love your neighbor as yourself.’   On these two commandments hang all the law and the prophets.”

– Matt. 22:35-40  (NRSV)

To embrace the idea that love stands at the center of the Christian life is to dive headfirst into paradox.  For love – of God, self, neighbor and enemy – is commanded as the principle duty of a disciple.  And yet if love is as we have described it – not merely a moral choice (to act “as if” we loved, regardless of our feelings), but a condition of the heart (agape in all its complexity, complete with affection, passion, devotion…) – then it transcends the powers of human volition.  We cannot, by willful effort, no matter how sincere or devout, force ourselves to love what we do not.

How many of us have tried – with the best of intent – to love things like vegetables or exercise or Grey’s Anatomy (long story…), only to find that our efforts amount to naught?  Try as we might, it turns out that our affections are simply beyond our control.  And resolutions to “do better next time” serve only Continue reading