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 5:21-22
ὀργῆς (orgēs) - anger

Abba Poemen of Egypt.

“Voodoo Who” and “Run Amok” performed by the Flesh.

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 6:9-15
Mark 14:36
Luke 11:1-4
Romans 8:15-17

Photo by Juan Pablo Serrano : https://www.pexels.com/photo/father-and-child-s-hands-together-1250452/

Original music performed by Raphael Shaheen.

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 2
See also Ezekiel 16, 23

Photo 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.

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 19:1-8
1 Corinthians 12:4-7

Original intro and outro music composed and performed by Raphael Shaheen.

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 stand
πρὸς (pros) - to, towards
Luke 3:8; 6:32
Luke 24:36; John 20:19, 26; 21:4

“Ruff Enuff” performed by MonoNeon and Prince.

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 40:36-37
Mark 14:36
Romans 12:1
Hebrews 11:10

On The Priesthood by St. John Chrysostom.
“Bobbi Jo” performed by Prince.

St. Gregory of Nyssa commemorated on January 10 in the Orthodox Church.

“A Couple of Miles” performed by the Flesh.

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. 

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.
 

Notes:
Hebrews 9:1-7
Luke 10:38-42; 11:27-28
κατασκευάζω (kataskeuazó) - to prepare thoroughly
πρόθεσις (prosthesis) - presence, presentation 

“Fortune Presents Gifts Not According to the Book” performed by Dead Can Dance.

Notes:
Joshua 5:13-15
Exodus 3:1-5
Genesis 3:24
Ephesians 6:11-17

“Fortune Presents Gifts Not According To The Book” performed by Dead Can Dance.
“Koran” performed by Delirium.

Join me in a discussion of Mark 1:28-34.

Notes:
2 Samuel 7:5-7
Galatians 1:1, 15-16; 2:9
εὐθὺς (evthys) - immediately
οἶκος (oikos) - house
στῦλοι (styli) - pillars
δοκέo (dokeio) - to seem, to appear so
πενθερὰ (penthera) - mother-in-law

https://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/

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 34:23-24
John 10:1-3; 9-16; 18:15
Hebrews 7:26-28; 8:1-2
αὐλή aulé - sheepfold, courtyard 
Icon by the hand of Diana Voyajalou.
Troparion and Kontakion are performed by *Ncense.

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, 52
Galatians 2:16; 3:11

Insight 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. 

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, 30
εἰσέρχομαι eiserchomai - to come into, to enter in, or go through
ἐξέρχομαι exerchomai - to go out of
יצא yatsa’ - to go out of
εὐθὺς evthys - immediately
ἐξουσίαν exousian - authority
ὑπακούω hupakouó - to obey
ὁρίζω horizó - to declare 

Photo by hanabi dae.
“Hallucination Rain” and “The Exodus Has Begun” courtesy of NPG Vandals.

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.

Notes
Isaiah 53:10
Luke 8:5-15
Acts 6:1-6; 17

Original music composed and performed by Raphael Shaheen.
Photo by MART  PRODUCTION: https://www.pexels.com/photo/photograph-of-a-man-reading-a-bible-7218329/

Notes:
βάλλω ballo - to throw, cast, put, place 
Joshua 7:1
Mark 8:33; 14:29
John 10:12-13
Galatians 2:9; 11; 12-13; 4:26

Photo 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.

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.

Notes:
Jeremiah 40:12; 44:28
Mark 6:30
Galatians 1:11-12
Ephesians 4:20
κηρύσσων (kérussó) - to herald, proclaim
λέγων  (legò) - to say, to speak
καιρὸς (kairos) - time
χρόνος (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.

Notes:
Isaiah 1:9
ἐλάλει αὐτοῖς τὸν λόγον - he was speaking to them the word 
Mark 3:7
Ezekiel 1:1
Mark 4:33-34
ἐγένετο - it came to pass, it happened 
ἐν ἐκείναις ταῖς ἡμέραις - in those days 
Mark 13:24-27
ἀγαπητός - beloved 
εὐθὺς - straightway, immediately 
εὐθείας - straight
רוּחַ - spirit
Ezekiel 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/

Notes:
Genesis 1:14
Galatians 1:11-12
Matthew 12:38-39; 16:1, 4; 28:18-20

κατ’ἰδίαν (kat’idian) - apart, by themselves, privately
κατεγνωσμένος (kategnosmenos) - fully condemned
σεληνιάζεται (selēniazetai) - epileptic, literally under the influence of the moon; moonstruck
אוֹת (ōth) - sign, miracle; Greek σημεῖον (sēmeion)

προσευχῇ (proseuchē) - praying, prayer, place of prayer

Photo 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.

Join me as we continue working our way through the Gospel of Mark, 1:4-8.

“Brand New Orleans” performed by Prince.

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

Koran performed by Delerium.
Photo by Brett Jordan: https://www.pexels.com/photo/page-of-book-of-malachi-in-bible-20764514/

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/

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/

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 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).

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/

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/

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/

Notes:
Exodus 40:34-38
Isaiah 53:10
Mark 8:34, 38
John 12:23, 32
Romans 1:1-7, 16-7; 3:21-22; 8:2
ὑπακοὴν - 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/

Join me in a discussion of Luke 17:12-19.

“Sing A New Song Unto Me” composed and performed by Raphael Shaheen.

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 - walking
φρονοῦσιν - mind (verb)
ὑπακοὴν - obedience
Isaiah 49:10;24
Malachi 4:4
Psalms 119:1; 12; 105
Matthew 22:40
Luke 10:25-37; 24:27; 44-45
Romans 1:1-5; 8:2; 4-5
Galatians 6:2

The Slow Bible Study Episode 11: Friends of Enmity https://podcasts.apple.com/us/podcast/the-slow-bible-study/id1743711322?i=1000671273103

Rhumeta performed by 3rd Eye Girl.

Photo by cottonbro studio.

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).

Notes
sadeh - field
hereb - sword
Genesis 6:5-6; 27:1-17; 39-40

Decoding Genesis 1-11 by Paul Nadim Tarazi (OCBS, 2020)

Music: “Brand New Orleans” performed by Prince

Artwork: “Isaac Blessing Jacob” by Assereto 

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 2:4-6
Isaiah 47:2-3
Job 5:8-13; 15:4-5

Brand New Orleans performed by Prince.

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, 27
Ezekiel 6:1-4
ἀναλήμψεως (analēmpseōs) - ascension 

“Brand New Orleans” performed by Prince.

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 19:34
Deuteronomy 8:3
Matthew 22:36-40
Luke 9:11
Romans 1:5-6; 11:29-32;14:15
Galatians 2:11-12

Original music composed and performed by Raphael Shaheen.
Photo by Askar Abayev.

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-testament

Original intro and outro music composed and performed by Raphael Shaheen.

Join me in a discussion of Luke 21:13-19.

Notes:
μαρτύριον - testimony, witness
σοφίαν - wisdom 
ὑπομονῇ - patience, patient endurance 
Psalm 78:1-2; 121:1
Mark 13:5-7
Luke 8:15; 9:23; 21:25-28

“Sing A New Song Unto Me” composed and performed by Raphael Shaheen.
Photo by Brett Jordan.

Join me in a discussion of Luke 10:16-21.

Notes:
Exodus 7:9-11; 8:19; 31:18
Luke 7:22-23; 11:19-20
ἐνγέγραπται - written
εὐδοκία - 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.

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.

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, 20
Romans 9:30
Revelation 21:12-14
1 Corinthians 10:1-10
ὄχλους ochlous (crowds)

“Funky” performed by Miles Davis and Prince.

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.

Saint Mark by Emmanuel Tzanes.

Original intro and outro music performed by Raphael Shaheen.

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.

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.

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

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.

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.

Isaiah 53:6-7
ṣōn - flock, śeh - sheep, rā·ḥêl - ewe
Luke 7:25-27
John 8:12; 9:38; 12:21-21, 39-40; 20:29; 21:30-31
ἰδεῖν (idein) - to see
προσκυνήσω (proskynēsō) - to worship
The Rise of Scripture by Paul Nadim Tarazi published by OCABS (2017).
“The Incorrupt Ear of St. John Chrysostom” by Blaise Webster:
https://medium.com/@webproductions28/the-incorrupt-ear-of-st-john-chrysostom-584dfebf9cbd
“Up From Below” and “Voodoo Who” performed by the Flesh.

Original intro and outro music arranged and performed by Raphael Shaheen.
The Rise of Scripture by Paul Nadim Tarazi (2017).

Original intro and outro music arranged and performed by Raphael Shaheen.

And yet, despite the pressure of the Pharisees lying in wait to catch him, and amidst the chaos of people trampling each other under foot, Jesus begins to teach: He warns his disciples what it is they need to beware of, and whom it is they should fear. The leaven of the Pharisees is like that salt which, having lost its flavor, is good for nothing but to be thrown out and trampled underfoot by men (Matthew 5:13). And the threat of punishment is severe for those who would insult the Spirit of Grace and trample underfoot the Son of God. As horrific as it is to hear of a mob of people pummeling each other to death, in Scripture, the real fear factor lies in the verdict of the only judge of all. It is indeed a fearful thing indeed to fall into the hands of the living God (Hebrews 10:29,31). Join me in a discussion of Luke Chapter 12 verses 1-12.

“Rumeta” performed by 3rd Eye Girl. 
“We Won’t Get Fooled Again” performed by the Who.

The story of Elijah and the Widow from Sidon (1 Kings 17:8-24).
The story of Elisha and Naaman the Syrian (2 King 5:1-27).

“Rainbow Children” performed by Prince.

“St. John the Baptist Bearing Witness” by Duccio.

“Up From Below” and “Voodoo Who” performed by the Flesh.

“Ten and 1/2” performed by Madhouse. Hymns from the Psalter chanted by Monks of the Holy Transfiguration Monastery.

“Thirteen and 1/4” performed by Madhouse.

Intro and outro music - “Rumeta” performed by 3rd Eye Girl.

Intro and outro music - “A Couple of Miles” and “Run Amok” - performed by The Flesh.

“You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men that they see your good works and glorify your father who is in heaven” (Matthew 5:14-16).

Hello and welcome to episode 5 of A Light to the Nations. I’m your host, Fr. Fred Shaheen.

In the Gospel of Matthew, Chapters 5-7 constitute a teaching that is commonly referred to as the sermon on the Mountain. In that section of the gospel, Jesus ascends a mountain, he is seated, and his disciples come to him. Then, he opens his mouth and begins to teach them. The detail that Jesus is seated, in the position of the teacher, and delivering the words to his disciples from a mountain, à la Moses, is significant. There is a direct corollary in fact between Moses receiving instruction from the Lord on Mount Sinai in and delivering it to the Israelites, and Jesus opening his mouth and teaching his disciples here in Matthew. In both cases, the instruction is one of a covenant arrangement. Notice how in Matthew, the sermon is addressed to Jesus’ disciples, of whom it says they came to him, and not to the crowds. Just as in Exodus, the Torah (or words of instruction) are given by God to Moses to deliver to the sons of Israel. In both instances, what is taught are words of instruction to a people who belong to God, who are on the receiving end of His saving activity; for both groups, it is obedience to that instruction that defines them as belonging to God; and also what allows them to continue in the state of being graceful recipients of the gift; in Exodus, it’s the deliverance from a life of servitude under pharaoh in Egypt and the gift of inheritance of the earth of promise in Canaan; in Matthew, it is reconciliation to God through the forgiveness of sins and, ultimately, victory over even death. In both cases - Moses and Jesus - the teacher lays out the terms of the covenant. If you believe you are saved from slavery in Egypt by the hand of the Lord your God, then this is how you are to behave. And we get the Torah, beginning with the Ten Commandments. If you believe your sins are forgiven and you are being freed from the tyranny of death - then this is how you, my disciples, are to behave in the world. And we get Jesus’ sermon on the mountain, beginning with the Beatitudes.  

So the purpose of Jesus’ sermon in Matthew is to teach his disciples how they ought to act if they in fact are his disciples. In the middle of Jesus’ discourse, he gives instructions on how to give alms, how to pray and how to fast. In his teaching on prayer, Jesus tells the disciples that they are to address God as father; to expect the coming of his kingdom and submit everything to the doing of his will. This doing of his will - “Thy will be done” as it is worded in the Lord’s Prayer - is key. It is only in the hearing and doing the will of God that the disciples of Jesus can be called sons of God, that they can even dare to address him as “father.” Literarily, the Lord’s Prayer occupies an important place in the sermon on the mountain. It’s in the exact middle of the discourse that covers chapters 5-7, what biblical scholars like to call the chiastic center. 

Just as the Lord’s prayer is given a prominent place in the center of the teaching, similarly Jesus’ teaching on almsgiving (or doing charitable deeds) is given its own priority in chapter 6, in that it is addressed first, before both prayer and fasting.

“But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly (Matthew 6:3-4). 

In all three, almsgiving, prayer and fasting, the basic rule is the same - don’t do it for show, don’t do it to look pious in front of men, but do it privately and with sincerity before God.  

“But you, when you pray, (A)go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you [a]openly.” (6:6)

“But you, when you fast, anoint your head and wash your face, 18 so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you [f]openly.” (17-18)

Unlike prayer and fasting, almsgiving isn’t a matter exclusively between the doer of the deed and God. More specifically, it involves the relationship of the doer with God as expressed in concrete behavior toward others.  

There’s a story about a Saint who used to keep money on hand to give to the poor in a purse in different denominations - singles, 5s, 10s and 20s in random order. When he would reach into the purse to give to someone, without looking he couldn’t tell what he was grabbing. So when he gave, his left hand literally didn’t know - nor did he himself -  what the right hand was doing. He thus acted with complete trust, not in his own discernment or assessment of the need, but that God himself would provide the thing needed for the person through his concrete act of obedience to the commandment. 

Oftentimes we have difficulty reconciling this aspect of Jesus’ instruction about almsgiving with his words which appear earlier in the sermon, “let your light so shine before men that men see your good works and glorify your father in heaven” (5:16). We sometimes only focus on the discretion of our charity - don’t let your left hand know what your right hand is doing - so that we end up doing nothing out of concern that it somehow become known; we might end up eliminating all matters concerning giving money and doing acts of charity in, for example, a parish setting, because we think no one is supposed to know about it! This is absurd to say the least, and stems from a misunderstanding of the scriptural teaching. 

How is one to reconcile the teaching to “let your light so shine before men” in Matthew 5:16 with the instruction to do your acts of charity in secret in 6:4?

I want to use a real-life example to illustrate how to understand the totality of the biblical teaching on charitable acts, particularly as it is given in this part of the New Testament. Shortly after the musician Prince died in 2016, a news story was published about his philanthropy. During his lifetime, the Minneapolis native received countless professional accolades. But few people knew much about Prince the person. This article revealed not only that Prince gave often and generously, but that his practice of giving adhered strictly to three principles:

1. No strings. Prince’s support was unrestricted (and potentially continuous). There were no requirements attached to his giving.  No reports required, no requirement that buildings be named after him, no expectation that he have a seat on the board or suddenly direct the course of action.
2. No red tape. Recipients of his charity didn’t have to slog through applications, proposals or budget considerations. 
3. No accolades, no ego. Prince was apparently so adamant about this last one that to work for him, you had to agree to a gag order. If someone in his organization talked to the press about his giving or decided to make it public, they knew the consequence: they wouldn’t be his employee for long. 

A few years ago, while I was writing for a blog, I had the opportunity to in...