In Scripture, Abraham’s seed encompasses more than just biological lineage. It also transmits God’s covenant, outlining the potential for righteousness and human corruption in a single function.

The Hebrew term zera', "seed" or "offspring," follows the continuity of God’s promise to Abraham from one generation to the next. It also marks the recurring story of human rebellion, which is as predictable in each generation as the agrarian cycle of seasons.

Nothing changes under the sun.

In this sense, the biblical seed is covenantal, according to God’s promise across the generations, and biological, according to his command. The seed has all living things and the preservation of life in its purview, even as humans repeatedly threaten life in literary Scripture and literal history.

To sow the biblical seed is to “spread” God’s covenant in fulfillment of his promise to Abraham, a grace carried in the content of Paul’s gospel, which scatters our rebellious (biological) seed as Jesus scatters in Luke, all the while gathering God’s offspring for the Kingdom.

This is what the Magnificat in Luke 1:46-55 means:

Scripture shatters the stubborn back of human rebellion in every generation, scattering those who remain and spreading them among the nations, fulfilling God’s promise to Abraham and his offspring, including all life in God’s zealous care.

Put that in your flashy fundraising brochure.

This week, I discuss Luke 8:4-8.

Show Notes

σπείρω / σπόρος / ז-ר-ע (zayin-resh-ʿayin) / ز-ر-ع (zāy-rāʿ-ʿayn)

• The verb زرع (zaraʿa) means “to sow” or “to plant.”
• The noun زرع (zarʿ) refers to “crops” or “plants.”

The biblical function ז-ר-ע bifurcates in the Qur’an, clarifying the distinction between covenant and offspring. A second root, ذ-ر-أ (dhā-ra-hamza), is introduced alongside ז-ר-ע that ties directly to lineage, posterity, and the continuity of God’s covenant with Abraham:

As with Biblical Hebrew, both connotate scattering, dispersing, or spreading.

“He who is not with me is against me; and he who does not gather with me, scatters.” (Luke 11:23)

Mothers, not women—mothers specifically—are exploited by the schemes of city builders. This distinction is important because women are often party to the weaponization of mothers.

I began this week's monologue with a verse from Luke 11 because it is impossible to hear what Luke wrote about “scattering” until you hear clearly what he taught about point of reference.

As Matthew taught us earlier in the New Testament, you cannot serve two masters: You cannot serve the Hasmoneans and the Kingdom of God. You cannot serve Herod and the Kingdom of God. You cannot serve Caesar and the Kingdom of God. You cannot serve any institution and the Kingdom of God.

You are allowed one choice in the Bible: submit to him and gather for him and scatter as Jesus scatters, or submit to something else and gather against Jesus, which means you are the wolf, stealing sheep and scattering the Master’s flock.

All clergy are hirelings, but not all are wolves. Whether an assembly is full or not, who can tell who is gathering and who is scattering? None but him, and it has nothing to do with a church’s balance sheet.

Truly, truly, I say to you: the first three verses of Luke 8 carry the proclamation of the liberation of the mothers of Judah from the buildings of the Israelites, which are an affront to God.

This week, I discuss Luke 8: 1-3.

Show Notes

Μαγδαληνή / ג-ד-ל (gimel-dalet-lamed) / ج-د-ل (jīm-dāl-lām)

Μαγδαληνή (Magdalene) from the Hebrew מִגְדָּל (migdal) in the New Testament functions as “Mary Magdalene,” (Μαρία ἡ Μαγδαληνή), or “Mary of Magdala.” In Arabic, مجدل (majdal) a fortress, tower, or stronghold, can also function as something braided or woven tightly or strong.

Χουζᾶς / ח-ז-ה (ḥet-zayin-he) / ح-ز-ي (ḥāʼ-zā-yāʼ)

The Hebrew root ח-ז-ה (ḥet-zayin-he) can function as “to see” or “to behold,” typically in prophetic usage. In Arabic, حَزِي (ḥazi) refers to “an astrologer” or someone who interprets celestial phenomena to foresee events.

Σουσάννα / ש-ו-ש (shin-waw-shin) / س-و-س (sīn-wāw-sīn)

Transliterated from the Hebrew or Aramaic name שׁוֹשַׁנָּה (Shoshannah, “lily”), Σουσάννα (Sousanna), appears in the Septuagint in the text of the same name. Shoshannah can function as “lily” or “rose,” in Hebrew and Aramaic usage.

• שׂוּשׂ (sus): To rejoice or exult.
• שׁוֹשׂ (shos): Rejoicing or delight.

The same root in Arabic سوس (sūs) is associated with managing, governing, or overseeing.

In this episode, Fr. Paul stresses the importance of going to the biblical text, not “going back, ” highlighting how Paul’s letters and even Luke’s Gospel were written to specific individuals, challenging the tendency to read these texts as universally applicable. We want to make Scripture timeless to elevate our power, but its power lies in its direct address to its original audience.