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, heaviness
ὑποστάσεως - hypostasis - substance; something that stands under or supports something
χαρακτὴρ - charaktēr - a graver, character, imprint, or expression
Exodus 13:21-22; 16:10
Isaiah 53:6-12
Mark 14:36
Philippians 2:5-10
Hebrews 1:1-4, 13 7:28; 8:1; 10:12; 12:1-2

Brand 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 10
Luke 24:41 - ἀπὸ τῆς χαρᾶς (“falling away from the joy”)
John 10:16
Mark 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 15:6
Ezekiel 34:23-24; 37:24
Galatians 3:23-18; 19-20; 4:21-25
Hebrews 7:27-28
Psalm 2; 110
זַרְעֶֽךָ (zar-e-kā) - seed
σπέρματι (spermati) - seed
ἀλληγορούμενα (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/