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.

In the announcement of Jesus’ birth in the Gospel of Luke, what stands out is that God singles out Mary for favor as a sheer expression of his will. In biblical terms we can say it’s a “textbook example” of grace. In that she possesses no special prerequisite or qualifications for being chosen, Mary’s election is throughly scriptural: it parallels Noah’s finding favor in the eyes of God (Genesis 6) and Abraham and his descendants receiving the promise of future blessings. Join me in a discussion of Luke 1:24-49, 56.

References
Deuteronomy 7:7; 9:5-6
Romans 11:11-12
Genesis 6:22; 22:3, 18
צַדִּ֛יק (sad-dîq) - righteous
תָּמִ֥ים (tā-mîm)- blameless
ῥήματα (rhēmata) - matters/words

“It Is Truly Meet” and “O Pure Virgin” performed by *Ncense.

In the opening scene of Husbands and Wives, Woody Allen’s character references something Albert Einstein once said, “God doesn’t play dice with the universe,” then adds his own snarky, “no, he just plays hide and seek.” Indeed people often cite God’s invisibility or his absence as grounds for disbelief. While classic Christian Theology has made of God’s invisibility a divine attribute, in the Biblical text, God appears when he wants to appear and is absent when he wants to be absent. His invisibility is a function of his primary role as judge. He issues a command, and then voluntarily disappears to test the resolve of the hearer to do his will. Also, he is not absent from a lack of interest, but rather as an act of mercy: the longer the judge delays his return, the more opportunity the hearer has to learn his will and change his behavior. Join me in a discussion of Matthew 25:14-30, the second of two parables which precede the coming of the Son of Man in glory to judge all the nations of the earth.

References:
Scripture readings from King James Translation
Genesis 2:16-17
Luke 19:23
τράπεζαν - table, bank
τραπεζίταις - table fellows, bankers
The Rise of Scripture by Paul Nadim Tarazi (OCABS, 2017)

Intro from the film Husbands and Wives; the albums Jesus Wept by P.M. Dawn and The Rainbow Children by Prince; outro from “Why God Loves You” by P.M. Dawn.

In all four Gospels, Judas Iscariot is identified as Jesus’ betrayer. Only Luke and John add the detail that “Satan entered him.” In Luke, Satan also has his eye on Simon Peter. Thus the ultimate opponent of the Gospel attempts to undermine it from the inside - seeking to influence two from Jesus’ inner circle. Luke sets the battle against the backdrop of the celebration of the Passover, the remembrance of the Lord and his saving acts towards his people. Join me in a discussion of Luke 21:37-22:8.

References
Zechariah 14:3-4; 16
Exodus 12:21-27
Luke 10:21
Luke 22:31-32, 34, 40, 42, 46, 52
Ἑτοιμάσατε (Hetoimasate) - to prepare

Hallucination Rain performed by the New Power Generation
Episode artwork - The Expulsion of Lucifer by Emilian School

In the genealogy in the first chapter of the Gospel of Matthew, Jesus is strategically placed following 3 sets of 14 names. With this structure, hearers are meant to recall the Sabbath Year and the Jubilee Year ordinances from Leviticus. Like the produce out of the ground which the sons of Israel were commanded not to sow nor prune, Jesus comes directly from God.
Join me in a discussion of Matthew 1:1-25.

References
Leviticus 25:8-12
Leviticus 25:3-7
Genesis 1:29-31
Genesis 2:4-5
Genesis 5:1
Isaiah 53:10
Leviticus 25:20-22

“Rumeta” performed by 3rd Eye Girl.

In the New Testament, the scribes purport to be in expectation of the coming of Elijah. But in their rejection of both Christ and his forerunner, they de facto reject the authority of Scripture, whose God declares of Jesus, “this is my beloved son, hear him!” in the presence of both Moses (the Law) and Elijah (the Prophets). The scribes are not the only ones without understanding. So are Jesus’ disciples, who resist what their master teaches: that the Cross is necessary; and the only acceptable course of action is trusting in God and patiently waiting to be vindicated by him. Join me in a discussion of Mark 9:10-16.

Notes:
Mark 9:12: ἐλθὼν (elthōn) - aorist form of ἔρχομαι (erchomai).
Matthew 11:14; 17:13 on John functioning as Elijah.
Mark 8:34, 35 on the teaching on the Cross.
Text and sequence of Malachi (3:22-24) is taken from The Orthodox Study Bible.
Original intro and outro music composed and arranged by Raphael Shaheen.