express yourself

nwa (video)

 

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peace.

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Pericope in its literary context/influences on Luke’s gospel

 Hush that fuss, everybody move to the back of the bus

~Outkast-Rosa Parks (video)

Outkast was sued by Rosa Parks in 1999 simply because she and her estate did not understand their song bearing her name in its context.  The song was the duo’s way of paying homage to the Civil Rights legend.  Additionally, Outkast was able to get another generation excited about the accomplishments of the brave and legendary Rosa Parks.  Otherwise, she may have been forgotten.

People and pericopes have to always be understood in their context.

 

“While they were talking about this, Jesus himself stood among them and said to them, “Peace be with you.” They were startled and terrified, and thought that they were seeing a ghost. He said to them, “Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.” And when he had said this, he showed them his hands and his feet. While in their joy they were disbelieving and still wondering, he said to them, “Have you anything here to eat?” They gave him a piece of broiled fish, and he took it and ate in their presence.”(Luke 24:36-43 NRSV)[i]

 

 

 

 

 

 

 

 

 

 

Why were the disciples struggling to recognize Jesus after his resurrection?

  

 

 

            The placement of the outlined text, the social setting, and the Hellenistic influence that both Luke and his target audience, Theophilus, were likely under, stress the flabbergasted response of the disciples as a surprise and a problem.[ii] Luke’s literary style and approach further underscore the main problem I wish to work through it the pericope: why were the followers of Jesus Christ having difficulty recognizing Jesus after his resurrection?  The former reasons most certainly suggest that they should have.

            Luke places chapter 24:36-43, directly after two previous encounters by members of “The Way,” with their reappearing Lord.[iii]  The gospel writer hints that the disciples should have been prepared for yet another rendezvous with Jesus by this time.[iv]  Mark’s gospel (16:14, NIV)[v], a source for Luke, says that Jesus came by and rebuked them for not believing the stories about his resurrection, after they had been confirmed by several witnesses.[vi] Rather than take such a direct approach, the writer of Luke chose to offer circumstantial evidence to subtly suggest that everyone present should have been capable of recognizing Jesus.

            Moreover, the social setting that Luke places this pericope in suggests that the disciples were in a posture of worship; therefore they had created an atmosphere for Jesus to show up.[vii] Matthias Klinghart conveys that community meals of the Greco-Roman world were religious ceremonies.[viii]  He states that prayers were offered up during the course of meals and symposium.[ix]  Thus, the writer of Luke’s gospel placed the parishioners of Jesus “dead smack in a church service.”  If followers of Jesus could not discern his presence during worship of him, then when would have been a better time?

 

 

            Lastly, Luke’s author seemed to purposely place members of “The Way,” in social settings in three consecutive passages. Perhaps the Hellenistic literary notion of being a laborious historian played a tremendous role in the writer’s decision to do so.[x]  Luke’s author seems to identify specific days, places, and events to not only properly inform the intended audience, but to also suggest that Jesus should have been recognizable by his group.  The writer of Luke was likely influenced by Herodotus and Thucydides, historians from Greece’s classical age.[xi]  Based upon their tradition, the gospel writer meticulously provided detail after detail, which suggested that Jesus was indeed up from the grave and that members of his inner circle should have been able to accept that fact. 

            The placement of the text, the social setting, and the Greek influence on the writer of Luke suggests that the disciples should have been able to know Jesus when they saw him after his resurrection.[xii] This brief literary analysis further stresses that their inability to recognize their Lord was a problem.  Furthermore, this short look at the written form of the outlined pericope helps to highlight a modern issue as well.  So many Christians in 2009 are struggling to see the movement of Jesus in their lives.  After all the reports given by others, many followers of Jesus still do not believe that he is able to manifest himself in their lives.  What a pity!

 

 

[i] Luke 24:36-43, NRSV

[ii][ii] David Aune, The New Testament in its Literary Environment (Cambridge, United Kingdom: James Clarke & Company, 1988), 189.

[iii] Luke 24:36-43, NRSV.

[iv] Michael J. Gorman, Elements of Biblical Exegesis (Peabody, Massachusetts:  Hendrickson Publishers, 1998), 76.

[v][v] Mark 16:14, NIV

[vi] Aune, 189

[vii] Matthias Klinghart, “A Typology of the Community Meal” (Draft Version presented at Meals in the Greco-Roman World Consultation, AAR/SBL Annual Meeting, Atlanta, GA, November 2003), 3, under “Meals in the Greco-Roman World,” http://www.philipharland.com/meals/GrecoRomanMealsSeminar.htm (accessed March 31, 2009).

[viii] Ibid.

[ix] Ibid.

[x] Aune, 189

[xi] The New Yorker, Arms and the Man, http://www.newyorker.com/arts/critics/books/2008/04/28/080428crbo_books_mendelsohn (accessed May 12, 2009)

[xii] Gorman, 76

 

 

BIBLIOGRAPHY

 

Aune, David. The New Testament in its Literary Environment. Cambridge, United Kingdom:

            James Clarke & Company, 1988.

 

Gorman,Michael J.  Elements of Biblical Exegesis.  Peabody, Massachusetts:

            Hendrickson Publishers, 1998.

 

Klinghart, Matthias. “A Typology of the Community Meal.” Draft Version presented at

            Meals in the Greco-Roman World Consultation AAR/SBL Annual Meeting,

            Atlanta, GA, 2003. 

            http://www.philipharland.com/meals/GrecoRomanMealsSeminar.htm

            (accessed March 31, 2009).

 

The New Yorker. Arms and the Man.    

       http://www.newyorker.com/arts/critics/books/2008/04/28/080428crbo_books_mendelsohn            (accessed May 12, 2009).

           

 

 

 

           

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narrative/pericope structure

 You don’t Have to Play Hard to Get…

~Slum Village-Climax (video)

During the year 2000, a hip-hop group called Slum Village, released a single called “Climax.” This song spoke about getting a person to the apex of a particular situation.  About 2000 years before this song was even conceived, the Gospel writers used varied methods to reach the climax of an argument.  In both situations, the goal is/was to get a person to very kernel of understanding of why certain words were written or said.

                A narrative is a section or pericope of scripture that is self contained.[1]  It has a beginning, middle, and an end.  After the introduction, a rise in action is shown.[2]  After the rise in action, the narrative reaches its climax or apex.[3]  Next, a fall in action is demonstrated before the resolution is rendered.[4]  Luke 24:36-43, my pericope of interest, follows this same pattern.[5]

                The setting is introduced in verse 36:  “while they were still talking…”[6] The disciples appear to be startled and straight scared in verse 37.[7]  This is the rise in action/ development of conflict.  The climax of the story appears to be when Jesus spoke to them.  The doubts can almost be seen running through the minds of those seated at the table in verse 38.[8]    By showing the disciples his hands and feet, Jesus begins to calm the situation down.  The established conflict is resolved in verses 41-43 when Jesus ate with his followers.[9]

                It is important to understand the structure of a narrative if one is to properly expose the truths found therein.  Needless misinterpretation can be easily avoided by simply understanding the design and goal of a narrative.  They always want to climax.[10]

 

Bibliography

Gorman, Michael, J.  Elements of Biblical Exegesis. Peabody Massachusetts:  Hendrickson Publishers,

                2001.

 

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[1] Michael J. Gorman, Elements of Biblical Exegesis, (Peabody, Massachusetts: Hendrickson Publishers, 2001) 95

[2] Ibid.

[3] Ibid

[4] Ibid

[5] Luke 24:36-43, NIV

[6] Luke 24:36, NIV

[7] Luke 24:37, NIV

[8] Luke 24:38, NIV

[9] Luke 24:41-43, NIV

[10] Gorman, 95

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Ancient Trials and Crucifixions

 Lord, we remember…

nas- you can hate me now (video)

                Trials in Roman provinces during the time of Jesus Christ were not fair.  Similar to the modern American system, if you did not have the right people speaking on your behalf, then one could expect to be punished.  The most notable difference between the two was the method and reason for punishment.  One could be crucified to get the truth in the ancient Roman world, even if one did not know it, while in the United States; interrogation by police through a variety of methods is implored.  At least in America, some police officers actually try to get a good understanding before they begin to inflict pain.  Officers in the Roman army would just hurt a person because they could.  This technique encouraged people to be as cooperative as possible with the Romans in any and every situation.

                Jews were a despised group of people in the early first century world.  Tiberius Caesar’s advisor, Sejanus, pursued a strong anti-Jewish policy. [1] Therefore, Pilate, governor of Judea, would have had the mind to keep the peace and bad news away from Caesar as much as possible because his trusted ally already had an unfavorable disposition. Thus, for a Roman peasant to make claims of being “King of the Jews,” during a season which Jews remembered being released from oppression, was a real problem. [2]

                According to the gospel writers, Pilate tried to keep the peace.[3]  He crucified far less people than his predecessors and he tried to provide alternative means of resolution in the case of Jesus.[4]  However, the trial preceding the crucifixion was not fair.  Jesus did not have a defense attorney, only prosecutors.  Members of the Jewish counsel accused him of things he did not do and Pilate, the procurator on behalf of Rome, was forced to bring swift and defiant resolution to the situation.[5] Crucifixion was the common choice of punishment was non-citizens of the republic.[6]

                Crucifixion was not an easy thing.  According to Dr. Margret Aymer, Jesus likely died by suffocation.[7]  The tremendous amount of pressure placed on his body likely caused him to strangle on himself.  The inscription placed above his head, “KING OF THE JEWS,” was a great deterrent for anyone else that may have wanted to come and attempt to try to liberate the Jewish people.[8]  All, so called kings and enemies of Caesar, would be defeated and murdered without any clothes on in a public fashion.

                Trials in the first century ancient world were not fair and the punishment was “unusual and cruel.”  Anyone accused of plotting against the power of the Caesar was crucified.[9]  Crucifixion was a long, cruel, and harsh way to die.  Jesus, who knew this would be the case, never spoke a word to defend himself.  He died for what he believed in.  Regardless if people think he is the son of God or not, they should admire and respect a person for dying for what they believed to be right.  After all, belief is all a person ever truly owns in this life.  Everything else may be lost or taken away, but a person’s ideology can never be taken from them.

 

Bibliography

Hengel, Martin. Crucifixion, Philadelphia: Fortress Press, 1977

Sloyan, Gerard, S. Jesus on Trial:  A Study of the Gospels, Minneapolis:  Fortress Press, 2006

               

[1][1] Gerard S. Sloyan, Jesus on Trial: A Study of the Gospels, (Minneapolis: Fortress Press,2006), 18

[2] Luke 23:3, NIV

[3] Luke 23:4, NIV

[4] Martin Hengel, Crucifixion, (Philadelphia: Fortress Press, 1977), 86.

[5] Sloyan, 18.

[6] Aymer is a New Testament professor at the Interdenominational Theological Center in Atlanta, GA

[7] Aymer

[8] John 19:19, NIV

[9] Aymer

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