"S" WORD
Remember how Paul..the same Paul who wrote Philemon..used the "S" word in Philippians 3? In the original Greek he used the word "skubala," which your class Bible translates "rubbish," but the word is much close to the English S-word. More on that word use hereSkubala?” The Apostle Paul Uses the Word “Sh--” in the Bible
by Alex Heath
This shocked me. In Philippians 3:8 (KJV), the Apostle Paul says,
“Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things and count them but dung, that I may win Christ.”
In our English translation of Scripture, we read several deviations of what was commonly referred to as animal excrement in Paul’s day. The NIV translation says “garbage,” the ESV says “rubbish,” and The Message translation says “dog dung.”
Of all places, Urban Dictionary actually gives some helpful insight into the use of this word in this passage. The word that Paul uses was a Greek term called “skubala."
"This is a Greek word that is the equivalent to the modern English word "shit.” Skubala is a rare word, used only in Philippians 3:8 in the New Testament. Dung, rubbish, refuse, and a loss are various inaccurate translations of the Greek word. No translation accurately translates this term to its modern English equivalence: “shit.” The word means “excrement” either animal or human.“
Wait, so you’re telling me that the APOSTLE PAUL (one of God’s most anointed and renowned evangelicals in the history of the early church) used a CUSS WORD in SCRIPTURE? Hold the phone.
There must be something wrong with this. Paul would have never used such a dirty word in an inspired text. Or would he?
I believe Paul uses the word "sh-t” in this passage because he is trying to create an incredibly stark and extreme contrast between the the “things” of the world, and the pursuit of Christ. It’s serious business.
Now don’t get me wrong, I don’t believe that this example automatically condones the use of foul language for Christians. Scripture is very clear that we are to not let any foul language cross our lips (Exodus 20:7, Ephesians 4:29).
Paul used what would have been the equivalent of a “four letter word” in his time to help communicate the message of the gospel. How does that affect us? How do we rationalize through that fact?
Just something to think about. -Alex Heath, link
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One of the most helpful ways of understanding the Bible...and life..is SET THEORY.
You will need to know the three sets for Moodle 2.1 and other assignments.
Many successful signature papers incorporate set theory.
TO ILLUSTRATE SET THEORY, WE DID AN IN'CLASS EXERCISE. STUDENTS HAD TO DECIDE WHICH SIDE OF THE ROOM TO STAND ON. BASED ON WHICH OF EACH PAIR THEY PREFERRED.
Pick a side of the room to stand on for each pair:
- Target or Wal-Mart
- doctor or nurse
- slave or free
- Jew or Gentile
- extrovert or introvert
- Lenno or McCartney
- rock or country
- FUNERAL OR WEDDING?
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What if a real congressman really didn't know the real ten commandments?
We read Philemon again, and watched this,
Remember, just because NT Wright assumes it's about a slave, feel free to disagree
Notes from video:
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Some comments from class discussion on Philemon:
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1) Don't trip on the word "saints." In the Bible it just means "Christians." Even Dave is a saint, not just holy people like Michelle. Remember Paul wrote two letters to some bad Christians who were getting drunk at communion and having sex with relatives (1 and 2 Californians, I mean Corinthians), and he called even them "SAINTS."
-2)
Don't trip on "the church that meets in your house." The Bible knows nothing of official church buildings; they didn't exist yet. They met in homes, and churches were small. This doesn't mean Philemon had a large house, or was necessarily wealthy.
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3)Remember how important it is to use our class translation (NRSV), especially for verse 16. We noted how one translation (NLT) changes the meaning.
3)Remember how important it is to use our class translation (NRSV), especially for verse 16. We noted how one translation (NLT) changes the meaning.
Click this to see how our translation and three others compare. Extra credit if you text Dave by beginning of Week 3 and explain how they change it.
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4)
Could Philemon and Onesimus were BOTH master/slave AND literal brothers?
Not likely, unless they were half-brothers.
Hmm. See this from Tim Gombis:
F. F. Bruce suggests that the two may be related in just this way. He says, “Such a state of affairs would be not at all unusual: if, for example, Onesimus were the son of Philemon’s father by a slave-girl, then Onesimus and Philemon would be half-brothers, but Onesimus (unless emancipated) would still be a slave.”
.. Paul does not say that the “in the flesh” relationship is one of master-slave. They are related “in the flesh” as beloved brothers. The interpretive debate is whether this means “fellow human” or “actual brother.”
If Philemon and Onesimus are in fact half-brothers, then much of the consensus view is unthreatened. Onesimus is still regarded as a slave in the household of Philemon and in some way brought harm to Philemon and has made his way to Paul. Paul sends Onesimus back to Philemon urging the latter to receive the former as Paul himself. The consensus view would need modification, however, to recognize the additional factor that while Philemon is the freeborn master of the household, Onesimus is now Philemon’s brother in the Lord, having been converted to Christian discipleship by the Apostle. This new relationship in the realm of “the faith” goes beyond the already-existing relationship in the realm of natural relations, in which they are also brothers, sharing a common earthly father.
My main contention in these posts is that commentators must take Paul’s reference to Philemon and Onesimus as "BROTHERS IN THE FLESH" (adelphoi en sarki )with greater seriousness. It is highly unlikely that Paul regards the two as sharing in a common humanity. It is far more likely that they are actual brothers. -TIM GOMBIS
5) We hinted there could be a helpful chiasm in Philemon..Further hint: check verse 5 in our class translation
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6) Who us the letter really TO??
HMMM:
HMMM:
John Knox (at Univ of Chicago) thought Archippus (not Philemon) was the slave-owner and that Paul publicly shamed Archippus into forgiving Onesimus (see Col 4:17)… link
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Knox offered a completely different reconstruction of the occasion for the letter identifying the master as Archippus who was the host of the church mentioned in verse one, and Philemon as the one to plead reinstatement of Onesimus. He considers the epistle of Philemon to be the letter from Laodicea in Colossians 4:16, and the exhortation for Archippus to “fulfill his God-given ministry” (Col. 4:17) to be the request of Paul concerning Philemon (see John Knox, “Philemon” in The Interpreter’s Bible, vol. xi [New York, 1955], pp. 555ff; Knox,Philemon among the Letters of Paul: A New View of its Place and Importance; Guthrie, NTI, pp. 635-638; Bruce, Paul: Apostle, p. 401-406; O’Brien, Philemon, pp. 267-268). link
Theory> Philemon isn't the slaveowner at all, it is Archippus. Note: see this note in your class Bible..
Note that grammatically, the letter we call Philemon might be addressed not to the first mentioned (Philemon), but the last-mentioned (Archippus). Verse 1, 2:
To Philemon our dear friend and co-worker, to Apphia our sister,] to Archippus our fellow soldier, and to the church in your house..
See Colossians 4. Note same writer (Paul) and many similar names as the "Philemon" letter. What is the task Paul wants Archippus to fulfill? Could it be to release Onesimus?
To Philemon our dear friend and co-worker, to Apphia our sister,] to Archippus our fellow soldier, and to the church in your house..
See Colossians 4. Note same writer (Paul) and many similar names as the "Philemon" letter. What is the task Paul wants Archippus to fulfill? Could it be to release Onesimus?
Colossians 4.7 Tychicus will tell you all the news about me; he is a beloved brother, a faithful minister, and a fellow servant[b] in the Lord. 8 I have sent him to you for this very purpose, so that you may know how we are[c] and that he may encourage your hearts; 9 he is
coming with Onesimus, the faithful and beloved brother, who is one of you. They will tell you about everything here.
10 Aristarchus my fellow prisoner greets you, as does Mark the cousin of Barnabas, concerning whom you have received instructions—if he comes to you, welcome him. 11 And Jesus who is called Justus greets you. These are the only ones of the circumcision among my co-workers for the kingdom of God, and they have been a comfort to me. 12 Epaphras, who is one of you, a servant[d] of Christ Jesus, greets you. He is always wrestling in his prayers on your behalf, so that you may stand mature and fully assured in everything that God wills. 13 For I testify for him that he has worked hard for you and for those in Laodicea and in Hierapolis. 14 Luke, the beloved physician, and Demas greet you. 15 Give my greetings to the brothers and sisters[e] in Laodicea, and to Nympha and the church in her house. 16 And when this letter has been read among you, have it read also in the church of the Laodiceans; and see that you read also the letter from Laodicea. 17 And say to Archippus, “See that you
complete the task that you have received in the Lord.”
18 I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.[f]
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7)Philemon, an allegory?
Consider the following passage (Philemon 8-18) with these analogies in mind:
- Paul (the advocate) : Jesus
- Onesmus (the guilty slave) : us (sinners)
- Philemon (the slave owner) : God the Father
Martin Luther: "Even as Christ did for us with God the Father,
thus also St. Paul does for Onesimus with Philemon"
Accordingly, though I (Paul) am bold enough in Christ to command you (Philemon) to do what is required, yet for love's sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will. For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.
So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. LINK: Philemon, an allegory?
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==One of the most helpful ways of understanding the Bible...and life..is SET THEORY.
You will need to know the three sets for Moodle 2.1 and other assignments.
Many successful signature papers incorporate set theory.
We didn't show this clip in class yet, but it is helpful:
FUZZY SET:
Great examples of Fuzzy Set from Rob Bell: The Marker Trick AKA "Yup!":
These illustrations come from Dave's video/Rob Bell's video:
-When does a mountain begin?
-Is it about predestination or free will?
-Faith or science?
These can be debated...as the border can be fuzzy...Thus :
"Fuzzy sets"
"Fuzzy sets"
Here below is some help on Fuzzy Sets. These readings will help:
A man I know well had just gotten in a classic "first fight" with his wife. He did something uncharacteristic of him: He jumped in his car, and began speeding (literally) away from the situation.
Because he was a believer, he at least had the sense to pray; even as in his fast car he was contradicting his belief. But he prayed, for some reason this prayer; "Lord, I really need to hear from you!"
At that precise moment, a moment he was to remember the rest of his life, the man was strangely prompted to turn on the car radio. Immediately, a voice came over the radio:"Hey Leadfoot! Turn around, go back to your wife, and tell her you’re sorry!"Let me tell you, gentle reader;
When that happened to me….
…I turned around, went back to my wife, and told her I was sorry!
And it doesn’t change my theology of "God was speaking audibly and directly to me" at all to reveal the way God spoke. At the exact moment I was speeding away from home, and shot up that prayer while turning the dial on, a Christian disc jockey who was broadcasting live felt prompted to say:
"Hey Leadfoot! Turn around, go back to your wife, and tell her you’re sorry!" link
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THESIS: The Ten Commandments are a ________
Then scroll down for the question..
Was "wedding" on your list?
.....or "love"?
another cohort said:
another cohort said:
What does all this have to do with a wedding?
THE TEN COMMANDMENTS AS A WEDDING:
We watched "HE LED YOU LIKE A BRIDE," a Ray Vander Laan "Faith Lessons" video from Mount Sinai. Video on Forum 2.1 You'll be writing on this for Moodle 2.1.
Here's a study guide for the video:..
see pp.197-251 here
"Waffly Wedded Wife":
Bonus: the processional: (didn't show in class):
Why when asked for examples of commandments 9 out of 1o students answer with one of the negatives: Thou shalt NOTs?
WHY DO WE THINK OF THE COMMANDMENTS MORE LIKE FUNERAL THAN A WEDDING?
Often when I officiate weddings, and the groom is nervous, I try to lighten the mood. I pull out my little black book in front of all the groomsmen and fake a shocking, "Oh my goodness, I accidentally brought my funeral book by mistake!! But I'll just read from it anyway..i mean it's the same idea. Is that OK?" Then there is a laugh of relief when they realize I'm kidding!
But at Margaret and Paul's wedding.....
find my wedding book right away, so i did actually bring the funeral book instead. It didn't really matter, as after doing years of weddings I don't need the book, I just use it to stick little sticky notes in for the sermon, prompts, names etc....oh, and to look pastoral and cool.So I just crossed out the big title "FUNERAL" on the spine with a black marker, so folks wouldn't see it while I was up front (:
Then for a laugh and a few pics, after the service, I rubbed off the ink so you could read it.
esus is the new Moses."
BTW: Note an inclusio in that the first and last teachings happen on a mountain..hmmmm
SERMON ON THE MOUNT, Mathew chapter 5
Remember:
- Who was the sermon addressed to?
- Why did he teach on a MOUNTAIN?
- Why did Jesus sit down to teach?
When we read the "beatitudes," the first section of the Sermon on the Mount: -- do you catch any inclusio? (Note the first and last beatitudes (only) of chapter 5 end
with a promise of the kingdom of heaven, implying that the other promises in between "being filled," "inherit the earth," "be comforted" all have to do with Kingdom
--and if Jesus is a NEW MOSES of sorts, then we should look at
SERMON ON THE MOUNT:
Discussion on how Jesus was interpreting/reinterpreting the law of Moses/Torah(Matt 5:17-48).
Some would suggest that he is using the rabbi's technique of "Building a fence around the TORAH."
For example, if you are tempted to overeat, one strategy would be to build a literal fence around the refrigerator...or the equivalent: don't keep snacks around.
See:
Discussion on how Jesus was interpreting/reinterpreting the law of Moses/Torah(Matt 5:17-48).
Some would suggest that he is using the rabbi's technique of "Building a fence around the TORAH."
See:
Some wonder of this is what Jesus is doing here. See:
Jesus' Antitheses - Could they be his attempt to build a fence around the Torah?
A Fence Around the Law
Greg Camp and Laura Roberts write:
In each of the five examples, Jesus begins by citing an existing commandment. His following statement may be translated as either "And I say to you... " or as "But I say to you ...” The first option shows Jesus' comments to be in keeping with the commandments, therefore his words will be an expansion or commentary on the law. This is good, standard rabbinic technique. He is offering his authoritative interpretation, or amplification, to God's torah, as rabbis would do after reading the torah aloud in the synagogue. The second translation puts Jesus in tension with the law, or at least with the contemporary interpretations that were being offered. Jesus is being established as an authoritative teacher who stands in the same rabbinic tradition of other rabbis, but is being portrayed as qualitatively superior to their legal reasoning.
After citing a law Jesus then proceeds to amplify, or "build a hedge" around the law. This was a common practice of commenting on how to put a law into practice or on how to take steps to avoid breaking the law. The idea was that if you built a safe wall of auxiliary laws around the central law, then you would have ample warning before you ever came close to breaking the central law. A modern example might be that if you were trying to diet you would need to exercise more and eat less. In order to make sure that that happened you might dispose of all fats and sweets in the house so as not to be tempted. Additionally, you might begin to carry other types of snacks or drink with you so as to have a substitute if temptation came around, and so forth. In the first example of not killing, Jesus builds a hedge that involves not being angry and not using certain types of language about others. One of the difficulties is that it becomes very difficult not to break his hedges. This might drive his hearers to believe that he is a hyper-Pharisee. Some interpreters have wanted to argue that Jesus does this in order to drive us to grace—except grace is never mentioned in this context. This is a wrong-headed approach to get out of the clear message that Jesus is proclaiming: you must have a transformed life. By building his hedges, Jesus is really getting to the heart of what the law was about. In the first example, the intent is not just to get people not to kill each other (though that is a good thing to avoid), rather it is there to promote a different attitude about how to live together. Taken together, the 10 Words (Commandments) and the other laws which follow in Exodus-Numbers paint a picture of a people who will look out for one another rather than just avoiding doing injury to one another. This becomes clear in Jesus’ solution at the end of the first example. The solution is not to throw yourself on grace or to become paralyzed by fear, but to seek right relations with the other person. There seems to be an implicit acknowledgment that problems will arise. The solution is to seek the best for the other person and for the relationship. This is the heart of the law. The problem with the law is that it can only keep you from sin, but it cannot make you do good. The rabbi Hillel said “what is hateful to you, do not do to others.” In 7:12, Jesus provides his own interpretation “In everything do to others as you would have them do to you.” He changes the saying from refraining from sin, to actively doing good. The thesis statement in 5:20 is “unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” This then is how to exceed, or go beyond the law. In each of the five examples, the way to exceed the law is to make the relationship right.
Instead of drawing a new line in the sand that you are not supposed to cross before you are considered guilty, Jesus, confirms that the center is "love your neighbor" and then just draws an arrow (vector) and tells you to go do it. There is never a point at which you are able to finally fulfill the commandment to love. You can never say that you have loved enough. In the gospel of Matthew, the supreme example of this is Jesus' own life and death. His obedience and love knew no boundaries. --by Greg Camp and Laura Roberts
Ted Grimsrud, in your "God's Healing Strategy" book suggests:
"A better way [as opposed to legalistically legislating morality] to approach [the commandments] would be to ask first, 'What does this commandment teach us about God?'...Hence, the point of the commandments is not establishing absolute, impersonal, even coercive rules which must never be violated. The point rather is that a loving God desires ongoing relationships of care and respect....Paul's interpretation of the Law in Romans 13 makes clear the deepest meaning of the law not as rule-following, but as being open to God's love and finding ways to express that love towards others: 'The commandments..are summed up in this word, Love your neighbor as yourself.'" (pp. 33-34)
One can see how this could turn to legalism...and when do you stop building fences? See:
A Fence Around the Law
A Fence Around the Law
on the 6 antitheses of the Sermon on The Mount, remember my Paraguay stories?
(oops...)
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OK, below is the backstory of the "LAUGHING BRIDE," which illustrates "building a fence around the Torah":
g
How do you name the difference in the shift of the 6 antitheses? What does it feel like Jesus is doing? He's making the law______:
- harder?
- easier?
On the topic of Sermon on the Mount/Building a Fence (remember "Don't google "chastity belt"?) review the learnings from Week 2 class either by the class summary/blog post, where we just barely introduced this topic (Remember the "easier vs harder" question). Also on our class summary page,there are some notes that explain this content.
Now complete the lesson by watching the filmed session below of the same teaching. The film was for an online class, so Dave may discuss some of the "signs" we haven't talked about on our class yet; if that becomes confusing, no worries. You'll recognize the newly married couple we "met" in class. You'll also meet my Jewish rabbi friend I told you about.
Take notes, and then post a response, review, summary (2-3 paragraphs). What you post is up to you, but your post should convince the teacher you engaged the topic. Definitely include some discussion about the importance of knowing the "Three Worlds" of a text, as well as commenting on "building a fence around the Law (Torah)."
You can also ask questions of Dave (or Rabbi Adam) below, if you want to
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help for Moodle:
help for Moodle:
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