This coming weekend is the 19th Sunday of Ordinary Time. In yesterday’s post we looked at what it means to be a “faithful and prudent steward.” (v. 42). But if the steward is neither faithful or prudent? Continue reading
The first reading for today is an odd one in some respects even as the events around it are infamous and memorable. Moses is atop Mt Sinai with God. Meanwhile the people of Israel, just freed from the slavery of Egypt are worshiping the golden calf. It is worth noting that the story of the golden calf is a kind of “fall” story, similar to “the Fall” in the Garden of Eden. In both stories, immediately after the establishment of a relationship between God and humanity, human beings disobey. In the case of Exodus 32, God forms Israel as a new creation and they immediately fall into sin. What is God to do? How is God to be just to God’s self and be faithful to God’s people. In the years of teaching Scripture to folks in the parish, this passage never fails to raise the question about God’s wrath, God’s intent, Moses role, and bargaining with God Continue reading
The Faith of a Mustard Seed. “If you have faith the size of a mustard seed, you would say to (this) mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. One might expect Jesus to well receive the request for more faith, but the response seems to imply that the disciples do not (yet) understand the real nature of faith. The saying is grammatically complex in Greek. The first part of verse 6 is a construct that implies the disciples do have the faith, but the second part of the verse contradicts that positive assessment with the implication that the disciples have not yet scratched the surface of the real nature of faith. Continue reading
Praying for Faith: 5 And the apostles said to the Lord, “Increase our faith.”
Why do the apostles make the request: “Increase our faith”? Does their request indicate that one can have more or less faith? If one remembers that pístis (“faith”) is also translated as “trust” then our own experience is that indeed with can trust to different degrees. But what was it that indicated their faith was somehow lacking? Continue reading
When to Rebuke, When to Forgive?
3 Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4 And if he wrongs you seven times in one day and returns to you seven times saying, ‘I am sorry,’ you should forgive him.”
The disciples are warned to be on guard lest they become like the Pharisees. Several translations take the term adelphos as “disciple” but our translation does well to let it be literal as “brothers” [and sisters], retaining the communal kinship brought about by their common faith and service. Jesus is stressing that even individual sin has a communal element in that the sin of one may lead others astray. This sense of community is made clear in the Matthean parallel: Continue reading
Things That Scandalize
1 He said to his disciples, “Things that cause sin will inevitably occur, but woe to the person through whom they occur. 2 It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin.
These two sayings are connected by the words skandala (v. 1) and skandalizo (v. 2). The original meaning of this word group skandal- was “trap;” or, more specifically a trap’s tripping mechanism. The word group is sued to translate the Hebrew próskomma, meaning both “trap” and “stumbling block” or, “cause of ruin.” In the latter sense, this transferred to the religious setting to mean “cause of sin.” But is “cause of sin” the best translation here? Paul says that “Christ crucified is a stumbling block (skándalon) to the Jews (1 Cor 1:23) and describes the cross as a stumbling block (skándalon) (Galatians 5:11). Consider three other modern gospel translations, all noted for faithful adherence to translation.
1“Occasions for stumbling are bound to come, but woe to anyone by whom they come! 2 It would be better for you if a millstone were hung around your neck and you were thrown into the sea than for you to cause one of these little ones to stumble.” (NRSV)
1“It is inevitable that stumbling blocks come, but woe to him through whom they come! 2 “It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble.” (NASB)
“Temptations to sin are sure to come, but woe to the one through whom they come! 2 It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin.” (ESV)
Either “stumble” or “cause to sin” are valid translations. I would suggest “stumble” given the context of these verses following Jesus’ warnings (direct and via parable) against injustice, indifference, and a lack of hospitality towards those in need – “the little ones,” e.g., Lazarus (16:19-31), the prodigal son (15:11-32), and the poor, crippled, blind and lame (14:12-14). All of these demonstrated behaviors are hostile and in opposition to the Reign of God where the invitation is for all. To set up barriers that keep some outside the kingdom is to become a stumbling block of witness for all – especially those who would be found and restored to the community (cf. Luke 15:1-10, the parables of the lost and found).
With the graphic image of the millstone (see note below), Jesus says it would be better to drown than to become the barrier to another’s repentance and restoration. The watery death is a echo of the fate that befell the rich man (16:24-28) who suffered eternal, fiery torment.
Luke 17:1 Things that cause sin: skandala, a cause of offense or stumbling. The word group is sued to translate the Hebrew próskomma, meaning both “trap” and “stumbling block” or, “cause of ruin” either with idols in view or offenses against the law. As a ground of divine punishment skándalon can then denote an occasion of sinning or a temptation to sin. will inevitably occur: Matthew asserts that it is necessary that sin occurs. Luke notes only that sin is impossible to avoid. woe to the person: this is the 11th woe spoken by Jesus in Luke’s gospel, but the first directed towards the disciples.
Luke 17:2 were put around his neck: The Greek phrase, perikeitai peri ton trachêlon, does not refer to tying one end of a rope a person’s neck and the other end of the rope to a large mill grinding stone. Rather it literally means to insert the person’s head into the hole at the center of the stone – some of which were three to four feet in diameter. to cause … to sin: skandalízō. See note on 17:1. Skandalízō is from the same word group
Gerhard Kittel, Gerhard Friedrich and Geoffrey William Bromiley, Theological Dictionary of the New Testament (Grand Rapids, Mich.: W.B. Eerdmans, 1995, c1985).
- Stahlin, skándalon , 3:339-58
- Stauffer, epitimáō, 2:623-7
- Behm, metanoēsē , 4:948-80
Scripture – Scripture quotes from New American Bible by Confraternity of Christian Doctrine, Inc., Washington, DC. ©
1 He said to his disciples, “Things that cause sin will inevitably occur, but woe to the person through whom they occur. 2 It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin. 3 Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4 And if he wrongs you seven times in one day and returns to you seven times saying, ‘I am sorry,’ you should forgive him.” Continue reading