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 6:9
צַדִּ֛יק (ṣad·dîq) - righteous
תָּמִ֥ים (tā·mîm) - blameless
Malachi 4:5-6
Matthew 17:13
Luke 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.

The story of Rahab the harlot takes up the bulk of chapter 2 of the Book of Joshua. In Scripture, “playing the harlot” is typically a stand-in for following after foreign gods. Her prevalence here can be understood as an invitation to biblical Israel not to commit “Scriptural harlotry.” She is the example for them to follow if they wish to ensure the Lord’s blessings in Canaan. The sinfulness of the nations is a given in Scripture, so Rahab’s harlotry is unexceptional. Israel, however, having received the grace of the Torah, prove by their behavior that they are no different from the nations. This is what Scripture emphatically and consistently teaches. The most impressive indication of how Rahab functions as a character is found in her name, the Hebrew root of which means “width, breath, open area; wide large.” Join me in a discussion of Joshua 2:1-21.

References
Judges 2:11-13
Joshua 1:8; 6:25
Genesis 1:29-31; 6:15; 13:14-17; 19:2
Matthew 1:5

The Chrysostom Bible - Joshua: A Commentary by Paul Nadim Tarazi (OCABS, 2014).
“Bobbi Jo” performed by Prince.