A Light to the Nations - Scripture Analysis Podcast

The Temple Of (The Biblical) God.When we hear St. Paul say in 1 Corinthians,  “you are the temple of God, and the spirit of God dwells in you“ we often imagine that he means each one of us is a temple. But that is not true. The “you” of 1 Corinthians 3:16 is not addressed to individuals but to the Church. It is the Church that constitutes the one temple, or “God’s building” as St. Paul had put it in verse 9. It is in the gathering together of his Church, his “called ones” (in Greek ecclesia) that the spirit of God dwells. And in this way the Church is his temple. And since we are dealing with the Biblical God, it is not a temple made of stones. The temple of this God is radically different from the temples of other gods of the ancient world. Those deities could be depicted in representative statues, which were housed in temples made of stone and built by the hands of men. They were attached to both a city and a king, who was the deity’s plenipotentiary. The God of the Bible is not like that. He has no statue, and he doesn’t speak to an earthly king in a palace or temple made of stone. In fact, his first interaction with a people is through Abraham, who is not a king, but rather a Shepherd, a Bedouin sheik (see Genesis 13). So when Paul addresses the Corinthian Church in the first century, it is with this understanding of temple - a dwelling place of the spirit of God. Not a building made of stone, but rather anywhere God‘s people are gathered around his word, which is the expression of his will, and led by his spirit. Let’s hear how St. Paul, in chapter 3 of 1 Corinthians, uses the metaphor of architecture -  “you are God’s building” and expands on it to show that the work one does in building up the Church can have a permanent, lasting value, or be considered utterly worthless.Photo by Brett Jordan.

Love controls all. Galatians 5:22-6:2.Although the works of the flesh are many, there is one fruit of the Spirit. In Galatians 5, St. Paul teaches the difference between working the works of the flesh (our own desires) and living and walking by the Spirit (God). Doing the latter bears fruit, two of the manifestations of which are joy (χαρά) and peace (εἰρήνη). Both are eschatological, meaning they come at the end. In the meantime, we are called to love with the love of Christ himself, who is gentle (πραΰς) and whose yoke is easy (χρηστὸς). NotesMatthew 11:29-30Photo by Bade Saba.Ruff Enuff performed by MonoNeon and Prince. Brand New Orleans performed by Prince.

Outside The Tent.Original intro music composed and performed by Raphael Shaheen.“Ruff Enuff” performed by MonoNeon and Prince.

The Next Generation.In Scripture, the mercy of God is expressed in his extending life to the next generation. We hear this demonstrated in two parallel stories in the Gospel of Mark: one in the raising of Jairus’ daughter in chapter 5, and the other in the healing of the man’s son with a mute spirit in chapter 9. In both of these, we hear the same terminology, presented in the same sequence, found later in the New Testament when Paul speaks of Jesus being raised from the dead and then standing in that raised position. When we understand how these two verbs, ἐγείρω and ἀνίστημι, work, we realize why the English translation of the Nicene Creed says (following 1 Thessalonians) that Christ “rose again from the dead.” Χριστός Ανέστη! Christ is risen!Notes:Joshua 4:5; 8:30-35Mark 5:35-43; 7:24-30; 9:25-271 Corinthians 10:1-11Galatians 1:11 Thessalonians 4:14ἐγείρω - to raise up; to lift upἀνίστημι - to be raised up, to be in the raised, standing position Music courtesy of Crystal Ball rehearsals.Read the article on Substack -https://open.substack.com/pub/alighttothenations/p/the-next-generation?r=1wf6e9&utm_medium=ios

Don’t Try This At Home.If you were to ask someone if Jesus ever got angry, they would probably say yes and refer to the story where he overturns the tables of the money changers. But that’s not accurate. All four of the gospels include a passage about Jesus overturning tables but in none of them does it say anything about his being angry. The noun ὀργῆς (orgēs),anger, appears in Mark 3:5, and it’s a unique example of this word being applied to Jesus. When we are accustomed to understanding anger as sin, then this is a problem. In the gospels Jesus is presented like Isaiah’s suffering servant, one  who does the will of his God and father without arguing, complaining or trying to figure it out. Moreover, in the gospels, as in Isaiah, it is the will of the Lord that his servant is bruised, is smitten. For no reason. In other words, he didn’t do anything to incur being struck. He is faultless, blameless  - without sin. How then do we reconcile that with this passage from the Gospel of Mark? Join me in a discussion of Mark 3:1-6.Notes:Matthew 5:21-22ὀργῆς (orgēs) - angerAbba Poemen of Egypt.“Voodoo Who” and “Run Amok” performed by the Flesh.

Photo by Peter Dyllong: https://www.pexels.com/photo/intricate-stained-glass-angel-with-open-book-35869933/“Koran” performed by Delirium.

Episode 80 - Abba/Father.Your Status Has Changed But Your Behavior Cannot. Although the Lord’s Prayer does not appear in the Gospel of Mark, key elements of it are found in the passage where Jesus is praying In Gethsemane. One of these is the expression “Abba/Father,” a combination of Aramaic and Greek. Paul uses it in Galatians chapter 4 in his teaching on Christ as the son and heir of God. Using the example of adoption in the Roman regal system, he shows that those who receive the Spirit of the son also call God “Abba/Father;” they are sons of God, and thus, heirs of God through Christ. However, just as the heir who is a child is no better than a slave, so the inheritors of sonship through Christ. Their status may have changed from slaves to sons and thus heirs, but their behavior must still be that of a slave, in other words, they can’t do whatever they want; but must be bound to the will of their Kyrios, their Master,  till he returns.A discussion of Galatians 4:1-7.Notes:πειρασμός (peirasmos) - temptation, testing Matthew 6:9-15Mark 14:36Luke 11:1-4Romans 8:15-17Photo by Juan Pablo Serrano : https://www.pexels.com/photo/father-and-child-s-hands-together-1250452/Original music performed by Raphael Shaheen.

It is what you think it is. But it is not only that.In the New Testament, the Greek word πορνεία (porneia) is commonly translated as “sexual immorality.”  This term appears frequently in I Corinthians, and it becomes a central point in Paul’s teaching to his Gentile churches. Unfortunately, due to the influence of Puritanism and because of the different ways this word is rendered in English - fornication, licentiousness, lewdness - our understanding of porneia is usually restricted to matters of sexual behavior. We then conclude that the Corinthians in the first century must have been sexually depraved; or that Paul was so concerned with moral behavior that he considered it a key element in his presentation of the gospel. We should remember however that in his letters, Paul rarely if ever imports words or ideas that are outside of the Biblical story. His primary and most important reference in everything is Scripture. We should understand his use of porneia Scripturally, that is to say, according to the way it is used in the Prophetic literature. And in the prophets, specifically in Hosea and Ezekiel, “porneia” or “harlotry” is the classic Scriptural metaphor for turning away from God; thus it is the prototype of any and all kinds of sin, including but not limited to sexual ones.In Scripture, God’s will is expressed in his commandments, the first of which is to love him by keeping his laws and statutes, and to demonstrate that love by caring for any and all needy brethren. That is why, in the letters of Paul, when he addresses any problem or issue, his ultimate reference is the way we treat others. It is never simply the issue itself - marriage vs celibacy, fasting vs eating, praying with head coverings vs with no covering; but it is always a matter of behaving in a way that is pleasing to the Kyrios to whom we are enslaved, that is Jesus Christ. Join me in a discussion of 1 Corinthians 6:12-20.Notes:See also Hosea 2See also Ezekiel 16, 23Photo by ArtHouse Studio: https://www.pexels.com/photo/crop-man-with-tattoo-on-arm-reading-old-book-4530615/Original music composed and performed by Raphael Shaheen.

1 Corinthians 12:27-13:7.In his discussion of the spiritual gifts in 1 Corinthians 12, St. Paul uses the expression χαρισμάτων (charismaton).The root of this word is χάρισ (charis), grace. That means, as gifts, they are technically the property of the benefactor and are expected to be used by the recipient in accordance with the will of the benefactor. It is the spirit, that is God, who gives the gifts. And his will is summarized basically in the command to love. That is why Paul’s discussion of the different types of gifts is interrupted by a lengthy aside on love (Chapter 13 in its entirety). Love is the glue that binds together all of the gifts. The value of any of these spiritual gifts is not in the gifts per se, but in that they work for the συμφέρον (sympheron), the common good.   Notes:Matthew 19:1-81 Corinthians 12:4-7Original intro and outro music composed and performed by Raphael Shaheen.

Are You Talking To Me?The real conflict in the story of Zacchaeus is between the ones who murmur that Jesus is going to be the guest of one who is a sinner and Jesus’ declaration that he is also a son of Abraham. That Zacchaeus received Jesus‘s invitation with joy and immediately made haste and came down from the tree should not surprise anyone who has been paying attention to Luke. We had heard, earlier in Luke, that Jesus’ mission was not to call the righteous but sinners to repentance (6:32). Zacchaeus, as a tax collector, would surely fit the bill. That’s why it is critical that we understand Jesus’ words in verses 9 and 10 as being addressed to the ones who are murmuring. The fact that he says that Zacchaeus is “also a son of Abraham” indicates he is addressing Jews, that is, ones who might consider themselves Abraham’s children based on genealogy. And he is presenting Zacchaeus as an example of one who through his behavior proves to be a true son of Abraham. This is precisely according to what John the Baptist had preached to them earlier in Luke: “Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God is able from these stones to raise up children for Abraham” (3:8). Notes:ἵστημι (histémi) - to make standπρὸς (pros) - to, towardsLuke 3:8; 6:32Luke 24:36; John 20:19, 26; 21:4“Ruff Enuff” performed by MonoNeon and Prince.

He did this once for all when he offered up himself.In chapter 8 of Hebrews, Jesus is called the high priest who is seated at the right hand of the throne of the majesty in the heavens. He is then called the minister/or, more literally the “liturgist” of the sanctuary, that is, the holy place, which is called “the true tent pitched not by man but by the Lord.” There are two emphases in this part of Hebrews and they are related: one is on Jesus’ high priestly sacrifice being made in the heavenly Jerusalem; and the other is that the holy place where his performed this “once for all” offering is depicted as a tent! Some of us might be windering…couldn’t he do better than a tent? It sounds primitive. It sounds basic. And in the setting of a wilderness, a mere tent wouldn’t provide sufficient covering. But that’s exactly the point. All of the protection that Jesus, or anyone for that matter, needs is provided by God in his words of instruction. This motif of God leading his people in the wilderness and feeding them with his words is found throughout the biblical narrative, beginning with the Law all the way through the Four gospels. And consistently, what is emphasized is not how ornate or impressive the place is where those words are uttered, but rather the teaching itself. In Isaiah chapter 54, the announcement that the Lord’s people will be comforted and consoled is made using shepherd terminology; and the dwelling place of Sarah, the one who had been barren is depicted clearly as a tent:“Sing, O barren one, who did not bear;break forth into singing and cry aloud,you who have not been in labor!For the children of the desolate one will be more than the children of her who is married,” says the LORD.2“Enlarge the place of your tent,and let the curtains of your habitations be stretched out; do not hold back; lengthen your cords and strengthen your stakes.3For you will spread abroad to the right and to the left, and your offspring will possess the nations and will people the desolate cities.”In the epistle to the Hebrews, the “once for all” offering of Jesus is made not in an earthly temple but in the Jerusalem above; additionally the one who makes the offering is referred to as a “minister of the sanctuary,” which sanctuary is said to be a tent set up by the Lord. The instruction to us, as hearers of the text, is clear - we are to submit fully to the will of God; and we are to keep moving, since the habitation he has prepared for us is still ahead. Notes:Exodus 40:36-37Mark 14:36Romans 12:1Hebrews 11:10On The Priesthood by St. John Chrysostom.“Bobbi Jo” performed by Prince.

After his baptism and before the start of his preaching, Jesus is led by the spirit into the wilderness and is tempted by the devil (Matthew 4:1-11). He doesn’t wage a war with the tempter, nor does he argue. His only defense is “the sword of the spirit, which is the word of God” (Ephesians 6:16). To each temptation Jesus references what is written. All his responses are taken from Deuteronomy, which is the second giving of the Law; that is to say, the definitive expression of God’s will for his people after he had brought them through the wilderness and as he was about to bring them into Canaan. Jesus knows he isn’t wrestling with flesh and blood. Having Deuteronomy in his back pocket (in a manner of speaking), he employs the only offensive weaponry allowed in Scripture. And it is sufficient. St. Gregory of Nyssa commemorated on January 10 in the Orthodox Church.“A Couple of Miles” performed by the Flesh.

A Light 66.Inclusio.“Isn’t this where…we came in?”If you’ve ever listened to Pink Floyd’s the Wall, you will notice that the album closes with the same piece of music that it opens with. Similarly, another Pink Floyd album, Dark Side of the Moon, begins and ends with the sound of a heartbeat. In literature, when a word or motif appears at the beginning and at the end of a work, scholars call it  inclusio (a Latin phrase meaning “enclosure”). The evangelist Mark employs this literary device in his Gospel. Galilee is mentioned early on as the place where Jesus comes from; and it is to Galilee that his disciples are directed to go, if they want to see him, after his resurrection. The purpose of inclusio is usually to bracket off a section of the work in order to zero in on it. In Mark, “Galilee” bookends the entirety of the Gospel, and the message this conveys to the hearer is powerful and unmissable.In this episode, we look at Mark 1:35-39 and how it anticipates “literarily” the ending of the Gospel in Chapter 16. That ending, in turn, sends the hearer back to the beginning of the Gospel to hear the story again. 

In the gospel of John, the call of Andrew, the apostle with the Greek name, precedes the call of Simon, whose name is derived from Aramaic. For this reason, Andrew is referred to as the “First-Called.” In the narrative, Andrew goes and tells his brother that they have found the Christ. The same pattern is repeated in the call of Phillip - a classic Greek name - who goes and finds Nathanael, who is explicitly identified as “an Israelite.” In this, John seems to be reversing the Scriptural sequence of “Jew first, then Greek” (Romans 2:9-10).Tune in to this bonus episode of A Light to the Nations as we discuss the importance of Andrew as “first called” and how it relates to calling Jesus “the Lamb of God.”Notes:The Rise of Scripture by Paul Nadim Tarazi (OCABS Press, St. Paul, MN, 2017).“Ruff Enuff” performed by Prince featuring MonoNeon. 

On November 21 in the Holy Orthodox Church the feast day of the Entrance of the Theotokos in the Temple is celebrated. The epistle reading assigned for this feast is Hebrews 9:1-7, which speaks of the regulations for worship under the first covenant and describes the two parts of the tabernacle, called the Holy Place, and the Holy of Holies. In that text, the author of Hebrews emphasizes that the tabernacle had to be prepared before sacrifices could be offered. On this feast day, that preparation is applied to Mary, the Theotokos. When we speak of her being prepared, we don’t want to understand that this somehow qualified her to be the mother of Jesus. Mary is depicted in the Gospels as highly favored and full of grace. If her preparation somehow makes her worthy, that diminishes the grace and her election becomes a reward, something owed to her. The preparation is for Mary’s benefit, not God’s. Notes: Hebrews 9:1-7Luke 10:38-42; 11:27-28κατασκευάζω (kataskeuazó) - to prepare thoroughly πρόθεσις (prosthesis) - presence, presentation “Fortune Presents Gifts Not According to the Book” performed by Dead Can Dance.

This episode looks at the remembrance in the Orthodox Church of Archangel Michael, the Chief Commander of the Bodiless Powers, in light of the reading at Vespers from Joshua Chapter 5. The victory granted to Joshua and the children of Israel is based on their adherence to the commandments of the Lord. The sword drawn in the hand of the supreme commander of the army of the Lord is not merely an instrument of war, but something more dreadful. Scripturally speaking, it is the Lord’s judgment.  Notes:Joshua 5:13-15Exodus 3:1-5Genesis 3:24Ephesians 6:11-17“Fortune Presents Gifts Not According To The Book” performed by Dead Can Dance.“Koran” performed by Delirium.

In the previous passage, verses 21-28, the direction of movement was out. Here, it is in - from the synagogue (representing Judaism of the diaspora) to the “house” of Simon (representing the temple, thus the Judaism of Jerusalem).  And in that house, Jesus does exactly what he had done to the demon-possessed man - he brings healing through the gospel. This parallel is meant to show that the Jews in Jerusalem are in no different a position than those in diaspora: both need the gospel. Join me in a discussion of Mark 1:28-34.Notes:2 Samuel 7:5-7Galatians 1:1, 15-16; 2:9εὐθὺς (evthys) - immediately οἶκος (oikos) - houseστῦλοι (styli) - pillars δοκέo (dokeio) - to seem, to appear soπενθερὰ (penthera) - mother-in-lawhttps://www.ocabspress.org/new-testament-products/vol-41-mark-part-1“Rumeta” performed by 3rd Eye Girl.Photo by Tim Mossholder: https://www.pexels.com/photo/brown-and-white-concrete-building-3690734/

In the Antiochian Orthodox Church, St. Raphael of Brooklyn is commemorated on the first Saturday in November. At Divine Liturgy, the assigned readings are from the gospel of John and from the epistle to Hebrews. In Chapter 10 of John, Jesus speaks of himself as the good shepherd, the one whose voice the sheep hear when he calls them by name and leads them out. The emphasis on his leading them out reflects a scriptural motif. God takes his people out of Egypt to lead them into Canaan; in between the two is a 40-year period of instruction and testing in the wilderness. It is through obedience to that instruction, to the words that proceed out of the mouth of God, that the people are promised life.Our understanding of the text in John chapter 10:3 in which the Shepherd first leads his sheep out hinges on the meaning of the Greek term αὐλή, which is translated as “sheepfold.” Later in John chapter 18, the same word is translated as “courtyard,” and is thus associated with the temple. Jesus leads his sheep out of the earthly Jerusalem, represented by the temple, into a place of pasture. And along with others which are not of this fold, he leads them to the temple in the Jerusalem above.  In her commemoration of hierarchs, such as St. Raphael, the Church applies this aspect of shepherding to them.Notes:Ezekiel 34:23-24John 10:1-3; 9-16; 18:15Hebrews 7:26-28; 8:1-2αὐλή aulé - sheepfold, courtyard Icon by the hand of Diana Voyajalou.Troparion and Kontakion are performed by *Ncense.

Beginning with Moses and all the Prophets. In Chapter 3 of Galatians, St. Paul teaches an understanding of Christ that begins with the Pentateuch (the Books of Moses), via the story of Abraham, and goes ⅔ the way through the last scroll of the Latter Prophets, via Habakkuk. He literally “begins with Moses and all the Prophets” to explain all the things in Scripture concerning Jesus Christ. At the conclusion of the Gospel of Luke (24:26), Jesus does precisely the same for his disciples. Notes:Luke 24:25-26, 35, 39, 44-47, 52Galatians 2:16; 3:11Insight into the significance of “Emmaus” in Scripture is courtesy of Fr. Paul Nadim Tarazi’s Introduction to the New Testament Vol. 2: Luke and Acts (SVS Press, 2000).Original music composed and performed by Raphael Shaheen. 

You Don’t Find God. He Finds You.In the Gospel of Mark, Jesus enters Capernaum, a place whose name means “village of grace.” Scripturally, Jesus is bringing the news of the gospel to the people in that city as a gift. He goes into the synagogue, the place where the Jews of the diaspora gather to be taught, on the Sabbath, the day for that purpose. It is there that Jesus cleanses a man with an unclean spirit with a word of command. When it says he “entered” the synagogue, the stress is on the fact that grace is coming to them from outside. The gospel does not come from them, but it is unto them. This parallels the movement in Exodus where the children of Israel receive the Torah as a gift and are commanded to follow the voice of the Lord by keeping his statutes, in the wilderness. In Scripture, we don’t find God in a temple; rather, he leaves his abode in the heavens and comes to us through the word he puts into the mouth of his prophet.   Join me as we continue our reading through the Gospel of Mark.Notes:John 16:27, 28, 30εἰσέρχομαι eiserchomai - to come into, to enter in, or go through ἐξέρχομαι exerchomai - to go out ofיצא yatsa’ - to go out ofεὐθὺς evthys - immediately ἐξουσίαν exousian - authority ὑπακούω hupakouó - to obeyὁρίζω horizó - to declare Photo by hanabi dae.“Hallucination Rain” and “The Exodus Has Begun” courtesy of NPG Vandals.

A Light To The Nations - Bonus Episode The Seed Of Instruction. In the Bible, biological reproduction is simply a given, and not a matter of concern. What the Bible emphasizes is progeny through instruction, which it presents using the terminology of biological reproduction - see for example the Parable of the Sower from Mark ch. 4, Luke ch. 8, and Matthew ch. 13. This emphasis is underscored in the passage of Phillip’s encounter with the Ethiopian eunuch in Acts. A total outsder with no chance of progeny happens to be reading Isaiah 53, a text in which we hear that the servant of the Lord offers up himself; in doing so he “sees his seed,” and “prolongs his days.” With this episode, we take a break from our reading through Mark to we look at passages about the Apostle Phillip the Deacon from Acts chapter 8. This apostle with a Greek name (same as the father of Alexander of Macedon) preaches to and baptizes Samaritans; and he is led by the Spirit to the farthest, most outlying areas where there is little or no chance for life - except that which the Gospel offers.See my companion article on Substack.Hear the related sermon on Luke’s Parable of the Sower on YouTube.NotesIsaiah 53:10Luke 8:5-15Acts 6:1-6; 17Original music composed and performed by Raphael Shaheen.Photo by MART  PRODUCTION: https://www.pexels.com/photo/photograph-of-a-man-reading-a-bible-7218329/

In this passage we hear about Jesus passing by the Sea of Galilee and calling two sets of brothers. First, we encounter “Simon and Andrew, the brother of Simon.”  It is said that they were “casting a net” for they were fishermen. Mark’s use of the verb ἀμφιβάλλοντας is important to note here. Ballo by itself means to throw; the prefix amphi adds the sense of “around” or “on both sides.” Although there is no direct object, English translators supply “their nets” since that’s the implication. But hearing it in Greek, it sounds like they were “casting” or “throwing back and forth,” as in “vacillating,” “tergiversating.” Join me in a discussion of Mark 1:16-20.Notes:βάλλω ballo - to throw, cast, put, place Joshua 7:1Mark 8:33; 14:29John 10:12-13Galatians 2:9; 11; 12-13; 4:26Photo by Erik Mclean: https://www.pexels.com/photo/out-of-use-information-on-petrol-dispenser-11058870/“Thirteen and 1/4” and “Ten and 1/2” performed by Madhouse.

Bonus Episode - A Test Case.The value of the story in the gospel of John about Thomas’ doubt is that it’s an opportunity for teaching. The gospel proclamation comes to us in a word. We know that Jesus has been raised from the dead because it has been preached to us by the apostle. When we accept it, we do so based solely on the word of preaching. It is our sole reference. The gospel comes to us through this particular venue, which is according to Scripture, and when we submit to it we get the package deal. We accept not only it, but also the way it is communicated to us. We can’t say we accept the preaching and then look for other venues to support what we heard.In this episode, we look at the story of Thomas’ disbelief in John Chapter 20 as a testing ground for Jesus’ teaching in John Chapter 5. “Run Amok” and “A Couple of Miles” performed by The Flesh.

In Mark 1:14, John the Baptist is dismissed from the narrative with a reference to his being arrested. Mark mentions the arrest to close the preaching of John; he wants to move on to his real topic of interest: Jesus and the heralding of the gospel. When he introduced John in verse 4, he omitted the term “gospel,” suggesting that he is reserving it exclusively for the one who is coming after John, that is, Jesus.Mark will come back to John and tell us the circumstances surrounding his arrest and eventual death, but even then it’s not for the purpose of advancing the narrative. John is only functional in the gospel in how he relates to Jesus, who is the content of the gospel. John is the forerunner. What he says may be the same as what Jesus says - and, later, Matthew will underscore this by making the words of Jesus correspond to the words of John verbatim - but in the gospel of Mark, the sole reference is Jesus, the Christ. For him, Jesus is the gospel.  Notes:Jeremiah 40:12; 44:28Mark 6:30Galatians 1:11-12Ephesians 4:20κηρύσσων (kérussó) - to herald, proclaim λέγων  (legò) - to say, to speakκαιρὸς (kairos) - timeχρόνος (chronos) - time μετανοέω (metanoeó) - to repent, to change one’s mind שׁוּב - to return πιστεύω (pisteuó) - to believe, to trust Tarazi, Paul Nadim: New Testament An Introduction vol. 4 - Matthew and the Canon (SVS Press, 2009)“Sing A New Song Unto Me” performed by Raphael Shaheen.“Funky” performed by Miles Davis and Prince.Photo: Religion Picket On Street.

In this episode we continue our reading of the Gospel of Mark, covering Chapter 1:9-14. Although Mark had introduced his work as the Gospel of Jesus, calling him “the Christ” and “the Son of God” he qualifies both of these titles, which are parallel, by the phrase, as it is written in the prophets. Mark is telling his hearers that they cannot understand Jesus as Christ/Son of God, in just any old way, but exclusively according to Scripture, and specifically its second part, the prophets. And Mark uses both Isaiah and Ezekiel as his touchstones. Mark’s expression that Jesus “comes from Nazareth of Galilee,” as well as his mention of Jordan as the location of Jesus’ baptism connects Jesus, via Isaiah, to the mission to the Gentiles. In Mark, Jesus as a teacher, the use of parables to teach, and the title Son of Man are all connected in that they have their source in Ezekiel. Notes:Isaiah 1:9ἐλάλει αὐτοῖς τὸν λόγον - he was speaking to them the word Mark 3:7Ezekiel 1:1Mark 4:33-34ἐγένετο - it came to pass, it happened ἐν ἐκείναις ταῖς ἡμέραις - in those days Mark 13:24-27ἀγαπητός - beloved εὐθὺς - straightway, immediately εὐθείας - straightרוּחַ - spiritEzekiel 1:7, 12“Sing A New Song Unto Me” performed by Raphael Shaheen.“Voodoo Who” performed by The Flesh.Photo by Ron Lach : https://www.pexels.com/photo/orthodox-icon-of-jesus-christ-baptism-scene-10619928/

In Matthew 17, a boy’s father brings him to Jesus’ disciples to be healed but they cannot do it. Since the man is “from the multitude”, that is a Gentile, his son may be said to represent the second generation of the ekklesia, the Church, the primary addresses of Matthew’s Gospel. This story depicts the Gentiles in need of healing (the gospel), but prevented from hearing it because of the disciples’ “little faith.” Matthew is intentional in his word choice, changing Mark’s “having a mute spirit” to “an epileptic,” which in Greek means literally “under the influence of the moon,” or “moonstruck.” In Scripture the first reference to the moon in the creation narrative says it is “for a sign.” Thus, as a sign, it is merely a pointer to something, and not itself the reference. Matthew’s use of “epileptic” suggests that, as a Gentile, the boy was under the control of the sign, but kept from accessing the thing he really needed, which the sign merely points to: the preaching unto repentance.Join me in a discussion of Matthew 17:14-23. *Note that the next episode will continue our reading through the Gospel of Mark. Stay tuned!Notes:Genesis 1:14Galatians 1:11-12Matthew 12:38-39; 16:1, 4; 28:18-20κατ’ἰδίαν (kat’idian) - apart, by themselves, privatelyκατεγνωσμένος (kategnosmenos) - fully condemnedσεληνιάζεται (selēniazetai) - epileptic, literally under the influence of the moon; moonstruck אוֹת (ōth) - sign, miracle; Greek σημεῖον (sēmeion)προσευχῇ (proseuchē) - praying, prayer, place of prayerPhoto by Joonas kääriäinen: https://www.pexels.com/photo/clouds-under-full-moon-239107/“Fortune Presents Gifts Not According to the Book” performed by Dead Can Dance.

In Scripture, God’s people don’t come to him, but he comes to them via the word that he puts into the mouth of his prophets. In Mark, John the Baptist follows this Scriptural pattern by beginning his ministry outside of Judea and Jerusalem. In other words, God appears in the wilderness and his people meet him there by hearing and accepting his words via what is preached by the one he sent, who is John. Mark also tells us they “were baptized by him in the River Jordan confessing their sins” (1:5). In Scripture the Jordan represents the line of demarcation between on the one hand, the wilderness and on the other, Canaan, the land of milk and honey. After being delivered from Egypt, the sons of Israel crossed the Red Sea; before entering Canaan, they passed through the Jordan. Thus, in the gospels, baptism is associated with the Jordan, since after entering Cannan, the Israelites sinned and were cast out again into the wilderness of Babylon. This “second” crossing, as it were, of the Jordan via baptism is like acknowledgment of that sin; and their being washed via the prophetic word of John leads them not into Canaan, but into the Kingdom of God, the Jerusalem above (see Galatians 4:26). But why is John’s food said to be locusts and (wild) honey? Mark’s reference is Scriptural, specifically to the prophets Joel (1:4) and Ezekiel (3:1-3).Join me as we continue working our way through the Gospel of Mark, 1:4-8.“Brand New Orleans” performed by Prince.

Many biblical scholars consider Mark to be the earliest production among the four gospels. Unlike Luke and Matthew, Mark contains no infancy narrative of Jesus. And compared to the other three, there is little by way of a post-resurrection appearance. What is there (Mark 16:8-20) seems to be compiled from the accounts in the other gospels; moreover, these verses are not found in the earliest manuscripts. When one considers how, for centuries, Jesus’ nativity and resurrection have been the main foci of Christian theology, the virtual absence of both in Mark, the first written gospel, is striking. In Mark, we are left to deal with Jesus first and foremost as teacher. The concern isn’t so much who Jesus is as what he says. Still, who he is matters. and Mark addresses it in the opening verse of his gospel scripturally, having no need to resort to philosophy or theology: “The beginning of the gospel of Jesus Christ, the Son of God, as it it written in the prophets.”With this episode, A Light To The Nations begins an exclusive focus on the Gospel of Mark. Every two weeks we will hear the text and discuss its content, particularly the terminology in the original Greek. Join me today for The Beginning Of The Gospel (Episode 58), and our discussion of Mark 1:1-3.Notes:“Passing Clouds” performed by Roger Limb

What does Jesus mean when he says that, for those who are willing to accept it, John the Forerunner “is the Elijah to come”? How does John function as Elijah in the Gospels? In this episode we discuss the text that is heard in the Orthodox Church on the Nativity of the Forerunner, in which John is said to go before the Lord “in the spirit and power of Elijah” (Luke 1:17).Koran performed by Delerium.Photo by Brett Jordan: https://www.pexels.com/photo/page-of-book-of-malachi-in-bible-20764514/

The Scriptural God has no representative statue, no temple and no earthly city. As such, he is unique among other deities of the ancient near east; they are made by the hands of men, they reside in temples made of stone, set in fortified cities and governed by a king who, like the statue, is the representative of the deity, his plenipotentiary on earth. By comparison, the Scriptural God seems like an anti-god. He is present among his people exclusively through his word of instruction, his Torah.The heaviness, the weight of this God is to be found not in a statue, but rather in his statutes. References כְּב֣וֹד - ke-bowd - δόξης (Greek) glory; weight, heavinessὑποστάσεως - hypostasis - substance; something that stands under or supports something χαρακτὴρ - charaktēr - a graver, character, imprint, or expression Exodus 13:21-22; 16:10Isaiah 53:6-12Mark 14:36Philippians 2:5-10Hebrews 1:1-4, 13 7:28; 8:1; 10:12; 12:1-2Brand New Orleans performed by Prince.Photo by Sidorela Shehaj: https://www.pexels.com/photo/low-angle-shot-of-an-athena-statue-under-a-cloudy-sky-14458428/

Have You Anything Here To Eat?This episode is the audio of a sermon given on the Feast of Annunciation. The prescribed texts for the feast are Acts 1:1-12 and Luke 24:36-53. In the New Testament, table fellowship (koinonia) between Jews and non-Jews is an expression of the oneness of the Gospel. Peter was taught in Acts 10 that he must not call “common” what God has cleansed, and Jesus continued to teach that to his disciples until he was taken up into Heaven. The dietary differences between Jews and Gentiles didn’t matter because the food itself was secondary. The word of teaching cleansed what was considered common. In the table fellowship, the breaking of the bread, Jesus taught his disciples that the real food is the bread of instruction proceeding from his mouth. References Acts 10Luke 24:41 - ἀπὸ τῆς χαρᾶς (“falling away from the joy”)John 10:16Mark 16:19“Fortune Presents Gifts Not According To The Book” performed by Dead Can Dance.“Koran” performed by Delerium.Photo by Mizuno K: https://www.pexels.com/photo/men-with-coffee-13335452/

Harmonizing the Narrative is a Betrayal of the Text.The Church considers the complete and necessary depiction of Jesus to be that which is drawn out of all four gospels. Rather than assuming a harmonized narrative that each one gives some little glimpse into, the Church has always affirmed the full authority, and thus the necessity, of all four. This is apparent in Church’s use of similar but different stories involving a woman anointing Jesus. Elements of Luke 6 are used in the hymnography to shed light on the Gospel reading from Matthew 26 on Wednesday in Holy Week. Join me in a discussion of the texts from Matthew 26, Mark 14, Luke 7 and John 12.“Fortune Presents Gifts Not According To The Book” performed by Dead Can Dance. Hymn of Kassiani chanted in Byzantine Tone 8 by the Very Rev. Fr. George Shaheen (of blessed memory).

In Hebrews 2:11, it says, “for he who sanctifies and those who are being sanctified are all “of one.” In Greek this is ex enos - literally “out of one.” Various translations render that phrase “of the same family” (NIV), “have the same father” (New Living Translation), “have one source” (ESV), and “have the same origin” (NET). These are misleading and make Hebrews sound philosophical rather than Scriptural, which it is. The “one who sanctifies” is a Son by whom God has spoken in these last times (1:2) and “whom he has appointed heir of all things.” It is to this one that Scripture says God will put all things under subjection (Psalm 8). “But now we do not yet see all things put under him. But we see Jesus who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone” (2:9).In verse 16, the KJV renders the verb ἐπιλαμβάνεται as “took on the nature of” which is another example of a translation making the epistle sound like a philosophical treatise rather than a review of Scripture. ἐπιλαμβάνεται with its base lambano to take can mean “to take or lay hold of” as in to seize, which is not only more faithful to the original, but also conveys the sense that it is a decisive action on the part of God for the benefit of human beings, the descendants of Abraham. In Hebrews, the appointed Son “tastes death for everyone” (2:9), he  is “made perfect through suffering” (2:10), and “through death destroys him who has the power if death, that is the devil” (14) and “releases those who through fear of death were subject to lifelong bondage” (15). In other words, his concern is for his brethren, that is for the seed of Abraham. Thus the point in his being subject to death is for the sake of the others. This in summary is Isaiah 53 and it is in this sense we understand the minimal wording of Hebrews 2:16 - which says that  both the one who sanctifies and those who are sanctified are “of one.” Just as Jesus, the appointed Son, was obedient fully to the will of God, so we are shown his example in Scripture (Isaiah 53, Mark 14:6) and given the instruction to do likewise (Matthew 5, Luke 11). And this full obedience to the will of God is demonstrated by Mary, Jesus mother, when his birth is announced: “Behold the handmaiden of the Lord. Let it be to me according to your word” (Luke 1:38).

The Weekly Quizzes Are Open-Book. The Final Exam Is Not.Chapter 21 of Luke is the only Gospel to use the noun form of ὑπομονῇ, often translated “patience” or “steadfastness.”This term comes from a verb which literally means “to bear under.” Luke uses it another time in his Parable of the Sower to describe how those who hear the word keep it and bear fruit, “with patience” (8:15). This goes against our human inclination to “stay on top” of things. Throughout Luke 21, Jesus warns his hearers not to be led astray by things. Wars, tumults, and destruction will happen, but they are not your reference for the end, which only comes when it comes. And when it comes, you will have to stand before the Son of Man. And when you do, you will be judged according to what he has been saying the whole time. It’s like a teacher who all semester long keeps telling his students there will be a final. But here, you don’t know when the final will take place, and you still have to make sure you are prepared for it when it happens. Scripture is the content of the course material and the judgment scene in Matthew 25 is what the exam looks like. For the final, the book will be open, but only for God to judge our secrets through Jesus Christ by the Gospel preached by the Apostle Paul (Romans 2:16). Until that  day, don’t get distracted, and do not be led astray. You already know what is going to be on the test. Join me in a discussion of Luke 21 in light of Paul’s teaching in I Thessalonians 4:13-17.“Passing Clouds” performed by Roger Limb. “Koran” performed by Delirium. Photo by Danya  Gutan: https://www.pexels.com/photo/man-reading-burning-newspaper-3278364/

From A To Z.When we hear Scripture, we are always beyond the grace. This is point A. And we always have the peace - point Z - ahead of us. All of the epistles of Paul start with “grace and peace,” and they all end with “grace.” He gives you the starting point and the end point at the outset, but then after teaching for the duration of his letter, he leaves you a reminder of where you are, saying essentially, “Now go put into practice what I have told you.” In Scripture, the grace (point A) had nothing to do with you. It is a gift that God simply wanted to give you. Likewise point Z is not in your control. In fact you don’t get there, but rather it comes to you. And you don’t know when, so you have to be ready. Paul uses this mechanism in all of his letters, and in the Gospel of Luke, Jesus presents his “sermon on the plain” in similar terms. The teaching there is that one may be blessed or cursed on the road between A and Z; the blessing is in  waiting for Z.  Until it comes, we have the second grace of Scripture, written instruction to keep us from going astray. Join me in a discussion of Luke 6:13-23.Orthodox Audio Bible Commentary by Fr. Paul Tarazi.“Passing Clouds” performed by Roger Limb.“Koran” performed by Delirium. Photo by Brett Jordan: https://www.pexels.com/photo/letters-on-black-background-6475822/

In Galatians, Paul maintains that God’s promise to Abraham was implemented in Christ; and that this “freedom from the curse” was accomplished specifically through his going to the cross, essentially becoming a curse for us. The basis for his conclusion is neither philosophical or mystical, but is the same as in all his letters: Scriptural, that is, according to that which is written. Here his reference is Deuteronomy. Galatians 3 is a striking example of the Apostle’s strict approach to teaching. We see how he bases his conclusion solely on Scripture. He does not offer any ideas of his own, nor does he reach any conclusions that come from outside the text. He simply reads Scripture and reminds his hearers of what is said and shows them what is written. Even when he says “these two things are an allegory” in Chapter 4, we shouldn’t understand the term as a story that communicates some hidden meaning. Scripture never does that. We should hear Paul’s words (it’s actually a verb in Greek - “allegorized”) in the general sense of “metaphor,” that is, an example whose meaning is explained by the text itself. Notes :Genesis 15:6Ezekiel 34:23-24; 37:24Galatians 3:23-18; 19-20; 4:21-25Hebrews 7:27-28Psalm 2; 110זַרְעֶֽךָ (zar-e-kā) - seedσπέρματι (spermati) - seedἀλληγορούμενα (allēgoroumena) - allegorized“Passing Clouds” performed by Roger Limb.“Koran” performed by Delirium. Photo by Pixabay: https://www.pexels.com/photo/job-print-on-book-159679/

What’s Your Problem?Hearers of the gospel often put too much emphasis on Jesus’ death as death. In Scripture, death itself is not an issue since all are dust to dust. What carries more weight is the shameful way he was put to death - by crucifixion. While some deaths can be seen as noble and dignified, even heroic and glorious, crucifixion was abject and shameful. When Jesus says that anyone who comes after him must take up his cross and follow him (Mark 8:34), he doesn’t means to death per se, and not to the cross specifically, but in accepting the shame in full obedience, trusting only in God to vindicate him in his own time. This understanding of the Gospel sheds light on Jesus’ teaching that one should turn the other cheek when someone strikes you on one side. Included in my discussion of Romans 1:1-7 and 16-17 is an excerpt from Fr. Paul Tarazi’s audio commentary on Romans: “When someone wrongs you…let it go for heaven’s sake. The only Son of God was put to death on a cross, and you want to sue someone when they insult you? What’s your problem?”  Notes:Exodus 40:34-38Isaiah 53:10Mark 8:34, 38John 12:23, 32Romans 1:1-7, 16-7; 3:21-22; 8:2ὑπακοὴν - hypakōe (obedience)δόξαν - doxa (glory)וּכְב֣וֹד - ū-ke-bō-wd (and the glory)Orthodox Audio Bible Commentary by Fr. Paul Tarazi.“Passing Clouds” performed by Roger Limb.“Sing A New Song” composed and performed by Raphael Shaheen.Photo by Alem Sánchez: https://www.pexels.com/photo/grayscale-photo-of-the-crucifix-977659/

When we insist on historicizing the biblical text, we diminish its value as a teaching. “Did that really happen?” we often ask and then look for verification. It is likewise a calamity when we hear Scripture as a philosophy, in Greek, the “love of wisdom.” The Bible was written against human wisdom, and its teaching is that true wisdom is to found in the words of instruction which proceed out of the mouth of God. Scripture is self-referential: to understand its teaching, our only reference can be the text itself. Only in the promise that it offers do we have hope (Romans 15:4). Join me in a discussion of Luke 17:12-19.“Sing A New Song Unto Me” composed and performed by Raphael Shaheen.

Scripture In Four Parts.In the Torah, when the Lord delivers Israel out of Egypt, he gives commandments and statutes which they are required to keep; this Law is understood to be the expression of his will, instructions on how to live if the Lord is indeed your God. (and since it is he who delivered them from the hand of Pharaoh and is bringing them into a land of promise to serve him; how could it be otherwise?). In the Latter Prophets, in which Israel is again in captivity, the message sounds like this: the Lord will come and deliver you, but it was in fact the same Lord who sent your enemy to carry you away in the first place…as punishment because you sinned against the Lord. The hearers are hit with this message of hope, coupled with a reminder that the cause of their condition was their own sin. And because they were not completely destroyed, the Babylonian captivity is understood as a punishment unto instruction. And since this time the Lord decided to be merciful, they had better take the instruction seriously and change their ways. The next time, he may not come back to deliver them. This is, in nutshell, the teaching at the heart of scripture. And the commandments and statutes of the Lord, his Torah, by which his people fail repeatedly to abide, is the reference point in all three parts: the Law, the Prophets, and the Writings.  Even in the New Testament, in which the Mosaic Law is fulfilled in the Law of Christ (Galatians 6:2), the sole reference remains the will of God.Notes:περιπατοῦσιν - walkingφρονοῦσιν - mind (verb)ὑπακοὴν - obedienceIsaiah 49:10;24Malachi 4:4Psalms 119:1; 12; 105Matthew 22:40Luke 10:25-37; 24:27; 44-45Romans 1:1-5; 8:2; 4-5Galatians 6:2The Slow Bible Study Episode 11: Friends of Enmity https://podcasts.apple.com/us/podcast/the-slow-bible-study/id1743711322?i=1000671273103Rhumeta performed by 3rd Eye Girl.Photo by cottonbro studio.

Naked Deception! part 2: Nothing New Under The Sun.Recently my son, who is 10, was asking about God - does he love us and does he punish us? I said yes, both of those are true. I reminded him of the story of Noah and the flood. Then he asked, how could God love us if he wanted to wipe us out from the face of the earth? But son, I asked, don’t you see? You and I are still here. Did God send a flood to wipe us out from the face of the earth? Clearly he did not. But precisely because he loves us he gave us instead the story of the flood as an instruction. That’s how the biblical story works for us. Since the teaching is written and since we are its recipients, whenever we hear the instruction as a punishment, it is still grace. Because we are given yet another opportunity to go forward and correct our behavior. In part one of this episode, we discussed the functionality of some terms in the original Hebrew of Genesis chapter 3, particularly how the play on arum (naked) and arum (subtil/crafty) literarily underscores the susceptibility of Adam and his wife to the deception of the serpent. In the story, the consequence of that deception was a series of curses issued by the Lord God. In this episode, part 2, we will look at how some of the same terminology re-appears in chapter 27 of Genesis. Indeed, “that which has been is what will be, that which is done is what will be done, and there is nothing new under the sun” (Ecclesiastes 1:9).Notessadeh - field hereb - sword Genesis 6:5-6; 27:1-17; 39-40Decoding Genesis 1-11 by Paul Nadim Tarazi (OCBS, 2020)Music: “Brand New Orleans” performed by PrinceArtwork: “Isaac Blessing Jacob” by Assereto 

Naked Deception, Part 1:Smooth Criminal.You don’t need a theological degree to understand the Bible. If you have ears to hear what the text is saying, the message can be quite clear. That’s why, in the Gospels, Jesus teaches in parables - to make the message so straightforward that the only excuse people could have for not getting it is their own unwillingness to hear and to submit: “He who has ears to hear, let him hear.” The problem is that the Bible wasn’t written in our language. What we read and hear are translations. Yet even the King James English can’t convey what the authors of the Bible are saying in their language, which is Hebrew. Even if we can’t or don’t want to study ancient languages, we should at least acknowledge the fact that the Bible wasn’t written in English. Then we might be willing to learn from people who do know Biblical Hebrew how the language works so that we could better understand the text so we could do what it commands. In part 1 of this special episode, we take a look at some wordplay in Genesis 2:25-3:1 that really sheds light on the meaning of the text, but that can only be captured in the original Hebrew.  Notes:עֲרוּמִּ֔ים - a-rũm-mîm (naked)עָר֔וּם - a-rūm (subtle/cunning)הָֽאֲדָמָ֗ה - hā-ǎ-dā-māh (ground)Genesis 2:4-6Isaiah 47:2-3Job 5:8-13; 15:4-5Brand New Orleans performed by Prince.

You know what he said. So what are you doing here? In the Gospel of Luke, the women go to the tomb and do not find Jesus; they meet two men who remind them what Jesus said; they remember what he said; and they go and report all to the eleven and all the rest. The “all” here refers to everything Jesus said while he was still with them. The phrase “he is not here; he is risen” is not found in all manuscripts; as such, its addition may be understood as a clarifying statement. In Luke, the solution is not the resurrection per se, but the reaffirmation of what Jesus had been teaching throughout the gospel, specifically about the suffering of the Son of Man. As Son of Man, Jesus is first and foremost a teacher. And although in the Gospel of Luke, there is a literary movement pointing towards his return in glory, as hearers we are commanded not to get excited about it. Yes, there is a kingdom ahead, and judgment. But until it comes, the thing to do is await it patiently and continue to hear and obey all the teacher said while he was still with us. Join me in a discussion of Luke 8:49-56.Notes:Luke 16:31; 21:27; 24:6-7, 27Ezekiel 6:1-4ἀναλήμψεως (analēmpseōs) - ascension “Brand New Orleans” performed by Prince.

Episode 43 - A Common Table.In the culture of the ancient Near East, to sit at a table and share a meal with someone means you are at one with that person. It is with this understanding, which is still prevalent in middle eastern culture today, that we hear the Pharisee’s complaints against Jesus in the Gospel: why would he accept “unclean” tax collectors and sinners at his table? And yet when Jesus said to Levi, “Follow me,” it says that he left all, rose up and followed him. It is Jesus’ word of teaching, which Levi accepts, that cleanses him and allows him a place at the table. The corollary to “all are one” at the table is that all are under the house rule of the host, the one master at whose table they are seated. In their inability see their own need to be fed, the scribes and Pharisees separate themselves from the one table to which the Lord has invited all; and through whose teaching, all are made clean. Join me in a discussion of Luke 5:27-31.Notes:Leviticus 19:34Deuteronomy 8:3Matthew 22:36-40Luke 9:11Romans 1:5-6; 11:29-32;14:15Galatians 2:11-12Original music composed and performed by Raphael Shaheen.Photo by Askar Abayev.

“The Lordship of Jesus is on you if you trust in the word of the gospel and you become doulos xristou.” This is an extract from an audio commentary on the Gospel of Mark by the Rev. Fr. Paul Nadim Tarazi. In his reading of Mark 3:11-12, Fr. Paul makes an aside about what the titles “Son of God,” “Christ” and “Lord” mean and why, in the narrative, Jesus systematically rejects them. Fr. Paul’s audio commentaries on the New Testament are available from the Orthodox Center for The Advancement of Biblical Studies (OCABS). See the link below to access.https://www.ocabspress.org/new-testamentOriginal intro and outro music composed and performed by Raphael Shaheen.

Chapter 21 of Luke parallels the mini-apocalypse in Mark 13. Whereas Mark warns his hearers against joining in the revolt and against putting their hope in the earthly Jerusalem, Luke is writing at a time when the city had already collapsed to Rome. Still, the Lord will continue to instruct his people with words out of his own mouth. When they put their trust in those words and follow his commandments with patient endurance, it will be the Lord himself who speaks when they give their martyria. Just as Ezekiel delivered God’s word to the exiles in Babylon away from Jerusalem and its temple, Jesus, as Son of Man and thus teacher, will bring the redemption of those who patiently await his coming. In Luke, the place from which Jesus ascends is depicted as the Mount of Olives; as in the prophet Zechariah, this is also the place from whence the Lord will come when he returns as judge. This movement in the Gospel of Luke is neither geographical nor mystical, but Scriptural.Join me in a discussion of Luke 21:13-19.Notes:μαρτύριον - testimony, witnessσοφίαν - wisdom ὑπομονῇ - patience, patient endurance Psalm 78:1-2; 121:1Mark 13:5-7Luke 8:15; 9:23; 21:25-28“Sing A New Song Unto Me” composed and performed by Raphael Shaheen.Photo by Brett Jordan.

In the Gospels, miracles and marvelous works are not signs in and of themselves. They must be based on something else. Jesus’ opponents even accuse him of casting out demons by the power of Beelzebub, and how would one know this wasn’t the case unless what was done was in fulfillment of Scripture? Jesus systematically affirms that Scripture- that which is written - is the sole valid reference for everything, even for the authority that he gives to his apostles over demons. Join me in a discussion of Luke 10:16-21.Notes:Exodus 7:9-11; 8:19; 31:18Luke 7:22-23; 11:19-20ἐνγέγραπται - writtenεὐδοκία - well-pleasing“Sing A New Song Unto Me” composed and performed by Raphael Shaheen.Photo by Eduardo Braga.Follow A Light To The Nations on YouTube. Access all 41 episodes of the podcast plus over 200 weekly sermons.

Was Jesus A Carpenter’s Son?The word tekton, translated “carpenter,” appears first in the Gospel of Mark. Its only other occurrence in the New Testament is in the parallel text from Matthew, and both times it is said of Jesus.* In the former he is referred to as “the carpenter” and in the latter, “the carpenter’s son.” This change may be attributed to the fact that Matthew addresses his gospel to a new generation -  identified in his gospel twice as ekklesia, the Church. Throughout, Matthew follows closely the narrative in Mark, but he modifies it to reflect a new audience, the next generation of believers. The changes in Matthew thus underscore the urgency of the Gospel message, something that is particularly prevalent in his narrative of Jesus’ Transfiguration. Join me in a discussion of Matthew 17:1-11.Notes:*The term likely originated with Paul, who refers to himself as architekton (master builder) in 1 Corinthians 3:10.Mark 6:13; 9:5, 11-13.Matthew 11:14; 13:55.“Sing A New Song Unto Me” composed and performed by Raphael Shaheen.Icon of the Transfiguration by the hand of Nick Papas.

Scripture In Nutshell.Each of the synoptic gospels handles the choosing and sending out of Jesus’ twelve disciples differently. Matthew, the last of the four gospels to be produced, takes a unique approach: he combines the calling of the twelve and the sending out in one section. His gospel also includes the following instruction: “Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel.” What are we to make of this oddity - that the gospel is exclusive to Israel - which doesn’t seem consistent with the rest of Matthew or with scripture as a whole? Matthew is following a program in his Gospel which reflects the teaching of Paul in a nutshell: the gospel is offered to Gentiles, but they are not first. Israel is. It is their refusal that opens the door for Gentiles to accept the same teaching. The call and sending of the twelve in Matthew accomplishes two things: it affirms the Scriptural primacy of the mission to Israel; additionally it puts pressure on the Gentile addressees by reminding them of the seriousness of the matter; that when the gospel is offered to them, it will have already been offered to and refused by Israel; thus it is coming to them as a last opportunity. Join me in a discussion of Matthew 10:1-8.References:Matthew 9:35, 36; 15:24, 28; 24:14; 28:16, 20Romans 9:30Revelation 21:12-141 Corinthians 10:1-10ὄχλους ochlous (crowds)“Funky” performed by Miles Davis and Prince.

Emasculation of the Priesthood.In the Orthodox Church on the Feast of the Nativity of St. John the Baptist and Forerunner, the gospel reading is complied  from Luke. It includes the first 25 verses of chapter 1, plus a selection of additional verses dealing specifically with John. Despite offering an abridged version of the first chapter of Luke, this pericope expands on Mark’s approach of beginning the Gospel of Jesus with the origin of his Forerunner. In this “back story” we can note important details in the text and glean key Scriptural points for teaching. The  silencing of Zachariah represents a total emasculation of the priesthood; at the same time it reinforces the implementation of grace according to the will of God, and the power of the Holy Spirit to enable one to open his mouth and utter words of praise unto God.Join me in a discussion of Luke 1:1-25; 57-68; 76; 80. References Genesis 6:9צַדִּ֛יק (ṣad·dîq) - righteous תָּמִ֥ים (tā·mîm) - blamelessMalachi 4:5-6Matthew 17:13Luke 1:39-42“Crystal Ball” performed by Prince.

In his gospel, Mark presents an alternative to armed revolt: submission to the one God of both Jews and Gentiles. Thus for him, Jesus is both Christ and the Son of God in a very specific way: according to the Gospel preached by the Apostle Paul, which is itself the fulfillment of what was written in the prophets, the second part of Scripture. Here we have to understand that one could not call Jesus “Christ” if they expected him to lead the revolt and use earthly power to subdue Rome. On the contrary, Jesus would fulfill the role of Isaiah’s suffering servant, that is the sole one who submits fully to the will of God (Isaiah 53:7, 10).Saint Mark by Emmanuel Tzanes.Original intro and outro music performed by Raphael Shaheen.